Gen1-5

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 1 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface.

Genesis 1-5 Hebrew Translation Study Used KJV text; with parenthesis (variations for Hebrew) or a number representing (1… etc.. sequence of Hebrew version), and brackets specified the KJV difference as {Not in Hebrew}, and [(Hebrew letters, with underlined Hebrew letters the verb form or root verb) with translation.]

One Day [(Tau Yod Shin Aleph Resh Beth)]

Genesis 1:1 (1) In the beginning

[(Final Mem Yod He Lamed Aleph) Heb. ‘elohim, note it is plural]

(3) God (2) created

[(Aleph Resh Beth)]

(4) the heaven(s) [(Final Mem Yod Mem Shin He Tau Aleph) Heb. shamayim, Gr. ouranos, note in the KJV it is “the heaven,” in the Hebrew it is plural “the heavens” implying more than one, also see Gen. 14:19] (5) and the earth [(Final Tzaddi Resh Aleph He Tau Aleph Vau) Heb. erets, earth, Gr. ge, or land as opposed to sky (or heaven)].

Also (reading in Hebrew from right to left) the verse forms a menorah. 7 - 6 5 4 - 3 2 [Servant Lamp, alpha the first :

a sacrificed animal (Ox) and the last omega letter tahv `

`

haeretz - vaeht - hashamayim eht - Elohim [the earth] - [and] - [the heavens] - [aleph/tahv] - [God] H A R Tz - V A Th - H Sh M I M 5 1 200 900 - 6 1 400 - 5 300 40 10 600

- A Th - 1 400

1

the (sign of the) cross) `

- barah - [created]

-A L H I M - B R A -1 30 5 10 600 - 2 200 1

- Bereshit - [In the beginning]

- B R A Sh I Th - 2 200 1 300 10 400

Genesis 1:1 In the beginning God created the heaven and the earth. Hebrew passage: Berashith Bera Elohim Ath Ha Shamaim Va Ath Ha Aretz. Berashith (In the beginning)-Bera (created)-Elohim (God)-Ath (the)-Ha Shamaim Va Ath Ha Aretz (heaven and the earth).

This period of remote and unknown antiquity, is hid in the depths of eternal ages (Prov. 8:22-23). God the name of the Supreme Being, signifying in Hebrew, “Strong,” “Mighty.” It is expressive of omnipotent power; and used here in the plural form, is obscurely taught at the opening of the Bible, a doctrine clearly revealed in other parts of it. The plurality (Job 26:13; Prov. 8:27; John 1:3,10; Eph. 3:9; Heb. 1:2) created not formed from pre-existing materials, the heavens and the earth the universe. After this the narrative is confined to the earth only. Gen. 1:2 And the earth

[(Final Tzaddi Resh Aleph He Vau) Heb. erets, earth, Gr. ge] was

[(He Tau Yod He)] without form darkness the absence of light]

[(Vau He Tau)], and void

[(Vau He Beth Vau)]; and

[(Final Caph Shin He Vau) Heb. hoshekh, the dark, Gr. skotos, darkness, here denotes

{was} upon the face of

[(Yod Nun Pe Lamed Tzaddi) face - Heb. panim, face]

the deep [(Final Mem (Vau vowel) He Tau) Heb. tehom, “chaos” here and also in Gen. 7:11. Linguistic evidence for the word “tehom” is aid to be a counterpart of the word Ti’amat, the name of a pagan goddess, whose sexual union with Apsu in Enuma Elish depicts the Babylonian account of Creation. However there is strong evidence against such a parallel. First the word Ti’amat does not contain the gutteral “h,” which is present in the Hebrew word. One would expect the word to be spelled with an aleph in Hebrew, not a he. Second, the Ugaritic material possesses the word thm, which is evidently the same word that appears in Hebrew as tehom.].

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 2 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued One Day) And the Spirit of [((C)Heth (Vau vowel) Resh Vau) spirit or winds - Heb. ruach, ruah, breath, spirit, Gr. pneuma, breath, wind, anemos, winds] God

[(Final Mem Yod He Lamed Aleph) Heb. ‘elohim] [(Tau Pe Cheth Resh Mem)]

moved (was moving)

[(Yod Nun Pe Lamed Tzaddi) Heb. panim, face]

upon (over) the face of the waters

[(Final Mem Yod Mem He) Heb. mayim, water, Gr. hydor]. [(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

Gen. 1:3 {And} (2) God

[(Resh Mem Aleph Yod Vau) Viamr],

(1) (And …) said Let there be and there was

[(Yod He Yod) Ihi] light

[(Resh (Vau vowel) Aleph) Aur]:

[(Yod He Yod Vau) Vihi] light

[(Resh (Vau vowel) Aleph) Aur].

Hebrew passage: Viamr Alhim Ihi Aur Vihi Aur. Viamr (And Said)--Alhim (God), Ihi (Let there be)-- Aur (Light):--Vihi (And there was) -- Aur (light). The first utterance of God, the creator of both the light and darkness (Isa. 45:6-7 “...I form the light, and create darkness..”) which he watches over their orderly succession (Psalm 104:20 “Thou makest darkness, and it is night: wherein all the beasts of the forest do creep forth.”; Amos 4:13 “... that maketh the morning darkness, and treadeth upon the high places of the earth, The Lord, the God of hosts, is his name.”). God is light, which is above all the sources of life (Eccl. 11:7 “Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun:”) [(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

Gen. 1:4 {And} (2) God (1) (And …) saw Resh Lamed] the light

[(Aleph Resh Yod Vau) root He Aleph Resh, “to see” in Gen. 2:19 Tau (Vau vowel) Aleph

[(Resh (Vau vowel) Aleph He Tau Aleph) Aur], [(Beth (Vau vowel) Teth Yod Caph) good - Heb. tobh, Gr. agathos, kalos]:

that it was good (4) {and} God

[(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

(3) divided (and … separated) (between) the light

[(Lamed Daleth Beth Yod Vau) different than Gen. 1:6, 7] [(Resh (Vau vowel) Aleph He Final Nun Yod Beth) Aur],

from the darkness [(Final Caph Shin He He Final Nun Yod Beth Vau) Heb. hoshekh, the dark, Gr. skotos, darkness, here denotes the absence of light].

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 3 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued One Day) Gen. 1:5 {And} (2) God

[(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

(1) called [(Aleph Resh Qoph Yod Vau) call Gr. kaleo, to call, as to name a person of thing, as seen later in Gen. 2:20 the man “gave” names has the same root as “called”.] the light [(Resh (Vau vowel) Aleph He)] Day [(Final Mem (Vau vowel) Yod) Day - Heb. yom, Gr. hemera, a period of daylight or a period of twenty-four hours ], and the darkness [(Final Caph Shin He Lamed Vau) Heb. hoshekh, the dark, Gr. skotos, darkness, here denotes the absence of light] he called Night

[(Aleph Resh Qoph) call Gr. kaleo, to call, as to name a person of thing] [(He Lamed Yod Lamed)].

And {the} (there was, Heb. vihi) evening He Yod He in Gen. 3:22 “is become”]

[(Beth Resh Ayin Yod He Yod Vau) on vihi the root is

and {the} (there was, Heb. vihi) morning {were the}

[(Resh Qoph Beth Yod He Yod Vau)]

(4) KJV first (Hebrew, one) [(Daleth (C)Heth Aleph) one - Heb. ‘ehad, note not translated as the word first - Heb. ‘rishon, this also occurred later in Gen. 2:11. Of interest is in Gen. 2:21 Yahweh God took “one” of the man’s ribs, which has this letter grouping for one - Tau (C)Heth Aleph - assuming ‘ehath] (3) day [(Final Mem (Vau vowel) Yod) Day Heb. yom, Gr. hemera, a period of daylight or a period of twenty-four hours, see note in Gen. 3:8 regarding “in the cool of the day” Final Mem (Vau vowel) Yod He (C)Heth Vau Resh Lamed ].

"In Hebrew, 'one' is 'ehad' and 'first' is 'rishon.' There can be no confusion between the two words. There is no 'first day' in the Hebrew text. It reads: one day, second day, third day, and so on." From the Antiquities of the Jews (chapter 1), "and he named the beginning of light and the time of rest, the Evening and the Morning: and this was indeed the first day; but Moses said it was one day,-- the cause of which I am able to give even now..." Josephus also asserted "Moses wrote chapter 2 and 3 in some enigmatical, or allegorical or philosophical sense. The change of the name of God, just at this place, from Elohim to Jehovah Elohim, from God to Lord God in the Hebrew, Samaritan, and Septuagint." 1

1

"The Coming of the Gods" Jean Sendy page 172

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 4 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued One Day)

The correct translation of the first sentence of the Bible Genesis 1:1 should be read as, "In the beginning gods created the heaven and the earth," The correct translation implies that Genesis does not speak of the origin of the universe. In Psalms 8:5 speaking of man "For thou hast made him a little lower than the angels, and hast crowned him with glory and honour (empire of the world)." If one looks at all the various translations of this verse sometimes it is God, sometimes angels or Angel. Thus mortal man is less than a God or angels, but is next in dignity. Genesis in its opening phrase shows the arrival of the "Elohim" (eh LO him) ` , who was a Divine Essence of the beginning and first made our atmosphere or skies. Heaven was a physical realm in the sky and the Elohim referred to as "angels" or ancestors of the tradition. They were recorded as having basic attributes of men such as: Genesis 1:26 “And God said, Let us make man in our image, after our likeness:…” considered to be the original righteousness seen in (Eccl. 7:29) “made man upright; but they have sought out many inventions.” Genesis 1:27 man was fashioned in the image of the Elohim, "So God created man in his own image, in the image of God created he him; male and female created he them." Genesis 3:8 "That evening they heard the sound of the Lord God walking in the garden." Literally the voice of God in some visible form (i.e. walking). Genesis 6:2 sexuality "That the sons of God (fallen angels as used here) saw the daughters of men that they were fair; and they took them wives of all which they chose." Genesis 6:4 "There were giants in the earth in those days..., when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men (Nephilim) which were of old, men of renown." In Hebrew the giants implies to reckless ferocity, impious characters who spread devastation’s and carnage far and wide. Genesis 6:6 made mistakes and felt regret "And it repented the Lord that he had made man on the earth, and it grieved him at his heart." God cannot change (Malachi 3:6; James 1:17) but can alter from mercy to judgment on mankind. The Hebrew word, "Elohim," is the Old Testament plural form of "Eloah" and "Eloah" meaning "gods." Eloah and Eloah in the singular form appears forty times in Job alone. The word God (Elohim) in Genesis 1:1 means the "plural majesty of the one God." Genesis 11:7 They came down and confound language "Go to, let us go down, and there confound their language, that they may not understand one another's speech."

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 5 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued One Day)

The word Jehovah can be used in the singular or plural and, as masculine or feminine. Some of these names include: Jehovah, the God of Israel; Adonai (His Lords); Jehovah (plural); the name-Jehovah; the Voice-Jehovah; Jehovah of Hosts (the 'Man of War'); Jehovah-El-Shaddai (who covenanted with Abraham). Thus Elohim (Gods); Yahweh (LORD); and Adonai (Lord). God (Heb. ‘elohim, el, ‘elyon, shadday, yahweh, Gr. theos). One God of all the earth. Since it is uncertain what vowels should be attached to the Hebrew consonants YHWH that make up the divine name, actual pronunciation must remain hypothetical, but there are reasonable grounds for thinking that the name was Yahweh. “Jehovah” arose by inserting the vowels of adhonai into the consonants YHWH, thus producing a name that never was! Y Y

a a a

d H h

o o

n W w

ai a e

H h

(my Lord) (Jehovah) (Yahweh)

To say that all these are simply the names of one Jehovah is to miss the whole point. In 1 Peter 1:25 “the word of the Lord,” the Greek word for Lord (‘Kurios’) means ‘Elohim, God.’ Genesis 3:22 "And the Lord God said, Behold, the man is become as one of us, to know good and evil......" Genesis 7:1-4 "...For yet seven days more, I (anochi) will cause it to rain upon the earth forty days and forty nights...". Genesis 15:1 "After these things the word of Jehovah came unto Abram in a vision, saying, Fear not, Abram, I am (anochi) a shield unto thee, thy reward shall be exceedingly great." Anochi is the feminine form and Ani is the masculine gender. In Genesis 17:1 Yahweh appeared to Abram, but the revelation vouchsafed was not “I am Yahweh” but “I am El Shaddai.” It was not until Exodus 3:13-15 that Yahweh was opened to Moses. First the name is related to the Hebrew verb “to be”; more characteristically “to be actually present,” “to be a present reality.” Secondly, the form could be translated either “I am actively present” or “I make to be actively present.” Thus “I am who I am” means either “I am actively present as and when I choose” or “I bring to pass whatever I choose.” The Lord identifies himself with redemption, the blood of the lamb, and the choosing out of his people for himself. In Exodus 3-4; 6:1-8 Yahweh is a God that speaks before he is a God who acts. The Elohim were the Sons of God (possibly angels), who controlled the elements, with a mathematical, philosophical, psychic science far beyond even our comprehension today. The Bible shows them spending a whole "day" bringing light back to the earth. A "day" may have been the time it takes for one precession of the equinoxes to make the equinoctial sun pass from one sign of the Zodiac to the preceding one, 2,160 years. So if this bit of logic is true then on the "first day" or "one day" Gen. 1:1-5 they dissipated the opaque clouds amassed by a glaciation age. Restoring light as we know it in a glaciation age would mean dispersing the opaque clouds, causing heavy moisture from increased evaporation. As shown in Job 38:7 the sons of God congratulated each other for the effort to disperse these clouds as they “sang for joy." Also in Genesis 1:4 they (Elohim) saw the light and it was good.

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A Second Day Genesis 1:6 {And} (2) God

[(Resh Mem Aleph Yod Vau)],

(1) (and …) said

[(Yod He Yod) root He Yod He in Gen. 3:22 “is become”]

Let there be

[(Ayin Yod Qoph Resh) Heb. raqia’, see definition at the end of Gen. 1:8]

a firmament

[(Final Caph (Vau vowel) Tau Beth)]

in the midst of

[(Final Mem Yod Mem He) Heb. mayim, water, Gr. hydor],

the waters and let it

[(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

[(Yod He Yod Vau) vihi, root He Yod He in Gen. 3:22 “is become”]

divide (separate)

[(Lamed Yod Daleth Beth Mem)]

the waters

[(Final Mem Yod Mem Final Nun Yod Beth) Heb. mayim, water, Gr. hydor]

from the waters

[(Final Mem Yod Mem Lamed) Heb. mayim, water, Gr. hydor].

Gen. 1:7 {And} (2) God (1) (and … ) made the firmament and {divided} (separate) the waters which were under the firmament

[(Final Mem Yod He Lamed Aleph) Heb. ‘elohim] [(Shin Ayin Yod Vau) root He Shin Ayin] [(Ayin Yod Qoph Resh He Tau Aleph) Heb. raqia’], [(Lamed Daleth Beth Yod Vau) different than Gen. 1:4, 6] [(Final Mem Yod Mem He Final Nun + Yod + Beth) Heb. mayim, water, Gr. hydor] [(Tau He Tau Mem Resh Shin Aleph)] [(Ayin Yod Qoph Resh Lamed) Heb. raqia’]

from the waters hydor]

[(Final Mem Yod Mem He Final Nun Yod Beth Vau) Heb. mayim, water, Gr.

which were above

[(Lamed Ayin Mem Resh Shin Aleph)]

the firmament and it was so

[(Ayin Yod Qoph Resh Lamed) Heb. raqia’]: [(Final Nun Caph Yod He Yod Vau)].

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 7 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Second Day) [(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

Gen. 1:8 {And} (2) God (1) (and … ) called

[(Aleph Resh Qoph Yod Vau) call Gr. kaleo, to call, as to name a person of [(Ayin Yod Qoph Resh Lamed) Heb. raqia’]

thing] the firmament

Heaven [(Final Mem Yod Mem Shin) Heb. shamayim, Gr. ouranos, in Gen. 1:1 in the KJV it is “the heaven,” in the Hebrew it is plural “the heavens” implying more than one, also see Gen. 14:19, here in Gen. 1:8 it is definitely divided from the waters under the earth implied in Exodus 20:4 “Thou shalt not make any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth:”]. And {the} (there was, Heb. vihi) become”] evening

[(Yod He Yod Vau) on vihi the root is He Yod He in Gen. 3:22 “is

[(Beth Resh Ayin)]

and {the} (there was, Heb. vihi) morning {were} (4) {the} (a) second (3) day

[(Resh Qoph Beth Yod He Yod Vau)]

[(Yod Nun Shin)]

[(Final Mem (Vau vowel) Yod) Day Heb. yom, Gr. hemera].

The "second day" Gen. 1:6-8 totally devoted to establishing a condition of torrential rains. The surface of the earth had become a marsh and gradually dry land appeared creating the seas. Josephus Antiquities of the Jews (chapter 1), "He also placed a crystalline [firmament] round it, and put together in a manner agreeable to the earth, and fitted it for giving moisture and rain, and for affording the advantages of dews." In simpler terms it was not 'rain' but evaporation or moisture rising up thus dividing one from the other with air in between the firmament which now allows us to go to the third day when seas and dry land appeared. Crystalline being, relating to, or composed of crystal or crystals. Resembling crystal, as in transparency or distinctness of structure or outline [Middle English cristallin, from Old French, from Latin crystallinus, from Greek krustallinos, from krustallos, crystal]. The Old Testament translates the Hebrew and Greek term as “ice” because the ancients believed that crystal was formed by the process of intense cold (Job 28:17) as it is bright and transparent. The New Testament word for crystal is (‘Krustallizo’) a verb meaning to be of crystalline brightness and transparency, to shine like crystal, is found in Rev. 21:11, where it is said of Christ as the “Light-giver” (‘phoster’) of the Heavenly City. It just says that wisdom cannot compare with it, such as a “sea of glass” or “water of life” (Rev. 4:6; 21:11; 22:1).

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Ozone layer is a region of the upper atmosphere, between about 15 and 30 kilometers (10 and 20 miles) in altitude, containing a relatively high concentration of ozone that absorbs solar ultraviolet radiation in a wavelength range not screened by other atmospheric components. Also called ozonosphere. Firmament is the vault or expanse of the heavens; the sky [Middle English, from Old French, from Late Latin firmamentum, from Latin, support, from firmare, to strengthen]. The Firmament (Heb. raqia’). The Hebrew word suggests something stretched or spread out like a curtain figuratively as Heb. doq, literally, “gauze, a mist or haze” in (Isa. 40:22) “It is he that sitteth (God enthroned above) upon the circle of the earth (it’s orbit), and the inhabitants (people) thereof are as grasshoppers; that stretcheth out the heavens as a curtain (like a canopy), and spreadeth them out as a tent to dwell in.” It corresponds to the “empty space” of Job 26:7 “He stretcheth out the north (northern skies) over the empty place, and hangeth (suspends) the earth upon nothing.” Our English word “firmament” does not correctly suggest the real meaning of the Hebrew word. NIV translates it as “expanse.” Basically Genesis 1:6-7 shows the firmament as an expanse - similar to beating out as a plate of metal; a name given to the atmosphere from its appearing to an observer to be the vault of heaven, supporting the weight of the watery clouds. By the creation of an atmosphere, the lighter parts of the waters which over-spread the earth’s surface were drawn up and suspended in the visible heavens, while the larger and heavier mass remained below. Van Allen belt is either of two zones of high-intensity particulate radiation trapped in Earth's magnetic field and surrounding the planet, beginning at an altitude of about 800 kilometers (500 miles) and extending tens of thousands of kilometers into space [After James Alfred Van Allen (born 1914), American physicist].

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A Third Day [(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

Genesis 1:9 {And} (2) God

[(Resh Mem Aleph Yod Vau) Viamr],

(1) (and … ) said

[(Final Mem Yod Mem He) Heb. mayim, water, Gr. hydor]

(3a) {Let} (4) the waters

[(Tau He Tau Mem)]

(5) under

(6) the heaven(s) [(Final Mem Yod Mem Shin He) Heb. shamayim, Gr. ouranos, note in the KJV it is “the heaven,” in the Hebrew it is plural “the heavens” implying more than one, also see Gen. 14:19] (3b) (let… ) be gathered together

[(Vau Vau Qoph Yod) root He Vau Pe]

[(Daleth (C)Heth Aleph) one - Heb. ‘ehad]

{unto} (8) one

[(Final Mem (Vau Vowel) Qoph Mem Lamed Aleph)],

(7) (into … ) place

{and let} (10) the dry land [(He Shin Beth Yod He) uncertain as a definite article here, seen in later verses is the most common Hebrew word for “world” is tevel (Tebel), meaning “the inhabitable earth” as in the earth as made for man, and often is parallel and synonymous with the Hebrew erets, earth, Gr. ge, also meaning land, country and ground] [(He Aleph Resh Tau Vau)]:

(9) (and let) appear

(11) and it was so [(Final Nun Caph Yod He Yod Vau)]. (Due to volcanic convulsion on the surface resulted in the upheaving of some parts, the sinking of others, and the formation of vast hollows, which the waters rushed, as is graphically describe in Psalm 104:6-9, Water (Heb. mayim, Gr. hydor). Gen. 1:10 {And} (2) God

[(Aleph Resh Qoph Yod Vau) call Gr. kaleo, to call, as to name a person of thing]

(1) called

[(He Shin Beth Yod Lamed) see note in Gen 1:9]

(3) the dry land (4) Earth

[(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

[(Final Tzaddi Resh Aleph) Heb. erets, earth, Gr. ge, or land as opposed to sky (or heaven)];

(5) and {the} (that were) gathering together (6) {of} the waters (7) (he) called {he}

[(He Vau Qoph Mem Lamed Vau)]

[(Final Mem Yod Mem He) Heb. mayim, water, Gr. hydor] [(Aleph Resh Qoph) call Gr. kaleo, to call, as to name a person of thing]

(8) Seas [(Final Mem Yod Mem Yod) here plural yamim, Sea - Heb. yam, Gr. thalassa, the ocean also see Psalm 8:8 “the paths of the seas” and Psalm 24:2 “For he hath founded it (earth) upon the seas, and established it upon the floods.”]: {and} (10) God

[(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

(9) (And … ) saw

[(Aleph Resh Yod Vau) root He Aleph Resh ]

that it was good

[(Beth (Vau vowel) Teth Yod Caph) good - Heb. tobh, Gr. agathos, kalos].

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 10 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Third Day) [(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

Gen. 1:11 {And} (2) God (1) (and … ) said {Let} (4) the earth

[(Resh Mem Aleph Yod Vau) Viamr], [(Final Tzaddi Resh Aleph He) Heb. erets, earth, Gr. ge, or land)]; [(Aleph Shin Daleth Tau) note KJV version in Gen. 1:20, 24]

(3) (let … ) bring forth (put forth) grass (vegetation)

[(Aleph Shin Daleth)], the herb (plants)

[(Beth Shin Ayin)]

[(Ayin Resh Zayin Ayin Yod Resh Zayin Mem) seed - Heb. zera’, Gr. sperma,

yielding seed

sporos], {and the} fruit tree(s) [(Yod Resh Pe Final Tzaddi Ayin) fruit - Heb. peri, Gr. karpos; tree - Heb. ‘ets, tree wood, Gr. dendron, tree, xylon, timber, wood, tree] yielding (bearing)

[(He Shin Ayin)]

after his kind (each according to its kind)

fruit

[(Yod Resh Pe) fruit - Heb. peri, Gr. karpos)] [((Vau vowel) Nun Yod Mem Lamed)],

whose (in which) [(Resh Shin Aleph)] seed is in itself (is their seed) Beth (Vau vowel) Ayin Resh Zayin) seed - Heb. zera’, Gr. sperma, sporos],

[(Final Tzaddi Resh Aleph He Lamed Ayin) Heb. erets, earth, Gr. ge, or land]:

upon the earth and it was so

[(Final Nun Caph Yod He Yod Vau)]. [(Final Tzaddi Resh Aleph He) Heb. erets, earth, Gr. ge)]

Gen. 1:12 {And} (2) the earth (1) brought forth grass (vegetation) yielding seed sporos],

[(Aleph Tzaddi (Vau vowel) Tau Vau) root Aleph Tzaddi Yod] [(Aleph Shin Daleth)], {and} herb (plants)

yielding (bearing) fruit

[(Beth Shin Ayin)]

[(Ayin Resh Zayin Ayin Yod Resh Zayin Mem) seed - Heb. zera’, Gr. sperma,

after his kind (according to their own kinds) and {the} tree(s) timber, wood, tree]

[((Vau vowel)

[(Vau He Nun Yod Mem Lamed)],

[(Final Tzaddi Ayin Vau) tree - Heb. ‘ets, tree wood, Gr. dendron, tree, xylon,

[(Yod Resh Pe He Shin Ayin) fruit - Heb. peri, Gr. karpos],

whose (which) [(Resh Shin Aleph)] seed was in itself (in … is their seed) vowel) Beth (Vau vowel) Ayin Resh Zayin) seed - Heb. zera’, Gr. sperma, sporos], after his kind (each according to its kind)

[(Vau He Nun Yod Mem Lamed)]:

{and} God

[(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

(and … ) saw

[(Aleph Resh Yod Vau)]

that it was good

[((Vau

[(Beth (Vau vowel) Teth Yod Caph) good - Heb. tobh, Gr. agathos, kalos].

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 11 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Third Day) Gen. 1:13 And {the} (there was, Heb. vihi) evening He Yod He in Gen. 3:22 “is become”] and the (there was, Heb. vihi) morning {were the} Yod He in Gen. 3:22 “is become”] third day

[(Beth Resh Ayin Yod He Yod Vau) root

[(Resh Qoph Beth Yod He Yod Vau) root He

[(Yod Shin Yod Lamed Shin)] [(Final Mem (Vau vowel) Yod) Day Heb. yom, Gr. hemera].

On the "third day" Gen. 1:9-13, The oceans were formed and then grass, bushes, plants and trees appeared on the dry land which helped in returning oxygen too normal. These three days of the Creation seems just like the earth's return to normal conditions after a glaciation. It is also important to note that some form of radiant light would have to be penetrating the atmosphere in order for plant life to resume its chlorophyllous functions and recharge the air with oxygen. Fruit was abundant from the trees which was produced by the earth. An assumption was made by Jean Sendy that the cataclysm of the Ice Age drove any survivors (who ever they may be, probably the Ape-men of the Adapa myth) of the Ice Age deep into caves where they stayed until that point at which plant life reappeared on earth. She referenced that they came 'out of the ground' as stated in Genesis 2. She states that the second chapter of Genesis is a 'flashback' on the outstanding events of the first chapter. Also to be noted that all the achievements so far in Chapter 1 are attributed to the Elohim, and the word Yahweh is not mentioned by name until Chapter 2, in verse 5. Since modern science can prove that man was on earth for hundreds of thousands of years before the Bible was written. This prompts us to view Genesis as the beginning of a specific type of mankind. Now by switching our thoughts ahead to Genesis Two, we find "there was no man to till the ground" or without enough intelligence to till the ground ( Heb. ‘adhamah, ground). Genesis chapter 2 (referenced with Day Three) 2:5 And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground. 2:6 But there went up a mist from the earth, and watered the whole face of the ground (Gen. 1:12). Mist is a steamy vapor rising from warm, damp ground into a humid atmosphere. NIV “streams.” 2:7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. (Here more information is supplied about the first pair formed out of the “dust of the ground “ that the substance of his flesh, sinew, and bones, consist of the very elements as the soil which forms the crust of the earth, and the limestone that lies embedded in its bowels. Breath of life, literally, it lives, not only animal but also spiritual life. Not that the Creator literally “breathed into his nostrils the breath of life” but allowed respiration being the medium and sign of life, this phrase is used to show that man’s life originated in a different way from his body – being implanted directly by God. This is seen in Ecclesiastes 12:7 “dust shall return to the earth … spirit shall return unto God who gave it.”). 2:8 And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed. Garden (Heb. gan, gannah, a covered or hidden place; Gr. kepos), here the old paradise lost by sin, that is to be regained as a new paradise by the people of God Rev. 22:15). Eden was an extensive park or paradise, in which man was put to be trained under paternal care of his maker to piety and usefulness. Earlier Sumerians called this place E.DIN meaning the “Abode of the Righteous Ones” in the Mesopotamia area.

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A Fourth Day Genesis 1:14 {And} (2) God (1) (And …) said Let there be

[(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

[(Resh Mem Aleph Yod Vau) Viamr], [(Yod He Yod) root He Yod He in Gen. 3:22 “is become”]

lights [(Tau Lamed Aleph Mem) Sunset to sunset, Gen. 1:5, 8, et al., Nehemiah 4:21 suggests that the end of one day and the beginning of the next actually marked by the appearance of the stars. Also see stars in Gen. 1:16, 15:5 Psalm 19] in the firmament of

[(Ayin Yod Qoph Resh Beth) Heb. raqia’, see definition of Gen. 1:8]

the heaven(s) [(Final Mem Yod Mem Shin He) Heb. shamayim, Gr. ouranos, note in the KJV it is “the heaven,” in the Hebrew it is plural “the heavens” implying more than one, also see Gen. 14:19] to divide (separate) the day from the night and let them be

[(Lamed Yod Daleth Beth He Lamed)] [(Final Mem (Vau vowel) Yod He Final Nun Yod Beth) Day - Heb. yom, Gr. hemera] [(He Lamed Yod Lamed He)]; [(Vau Yod He Vau) root He Yod He in Gen. 3:22 “is become”]

for signs [(Tau Tau Aleph Lamed) Sign - Heb. ‘oth, a signal, mopheth, a miracle, omen, Gr. semeion, an indication) also token - Heb. ‘oth, sign, token, Gr. endeigma, endeixis, syssemon, semeion, in the KJV OT is synonymous with “sign” (SO NIV) Exod. 13:9, 16.], and for seasons [(Final Mem Yod Daleth Ayin (Vau vowel) Mem Lamed Vau) feasts - Heb. mo’edh, an assembling, hagh, dance, or pilgrimage; calendar cycles - Heb. mo’adhim, “appointed assemblies” of the Lord; Day and night determined by the sun, the week determined by the phases of the moon, month based on the recurrence of the new moon. The year was divided into two seasons, seedtime or winter, and harvest or summer. M(oh)A(ah/ay)Dh(ih)YM Although no connection to the Hebrew word here, Muzaloth was the eighth heaven of the translation of Enoch, and a place of changing of the Season. Similar to the Hebrew mazzaloth in 2 Kings 23:5, RSV, “constellations,” as a reference to Mazzaroth. In Gen. 8:22 “While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.” Here “seedtime” Ayin Resh Zayin - Heb. zera’ or Z(eh)R(ah)A, grain was sown in early winter, after the first rains; “and harvest” Resh Yod Tzaddi Qoph Vau - Heb. qatsir, Gr. thermismos or Q(aw)Ts(ih)YR, three each year - barley reaping April-May, wheat six weeks later in June-July, and the ingathering of the fruits of the tree or vine in Sept.-Oct.; “cold” Resh Qoph Vau, or Q(oh)R; “and heat” Final Mem (C)Heth Vau, or H(oh)M; “summer” Final Tzaddi Yod Qoph Vau, or Q(ah)Y(ih)Tz; “and winter” Final Pe Resh (C)Heth Vau- Heb. horeph, “harvest time, autumn,” or H(oh)R(eh)Ph.], and for days and years

[(Final Mem Yod Mem Yod Lamed Vau) Days yomim, Day - Heb. yom, Gr. hemera], [(Final Mem Yod Nun Shin Vau)]:

Here the atmosphere being purified, the sun, moon, and stars were for the first time unveiled in all their glory in the cloudless sky; described as “in the firmament” which to the eye they appear to be, though we know now they are really at great distances from it.

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 13 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Fourth Day) Gen. 1:15 And let them be

[(Vau Yod He Vau) root He Yod He in Gen. 3:22 “is become”]

[(Tau Resh (Vau vowel) Aleph Mem Lamed) light = aur]

{for} lights

[(Ayin Yod Qoph Resh Beth) Heb. raqia’, see definition of Gen. 1:8]

in the firmament of

the heaven(s) [(Final Mem Yod Mem Shin He) Heb. shamayim, Gr. ouranos, note in the KJV it is “the heaven,” in the Hebrew it is plural “the heavens” implying more than one, also see Gen. 14:19] [(Resh Yod Aleph He Lamed) see Gen. 1:17]

to give light

[(Final Tzaddi Resh Aleph He Lamed Ayin) Heb. erets, earth, Gr. ge, land]:

upon the earth

[(Final Nun Caph Yod He Yod Vau) root He Yod He in Gen. 3:22 “is become”].

and it was so Gen. 1:16 {And} (2) God

[(Final Mem Yod He Lamed Aleph) Heb. ‘elohim] [(Shin Ayin Yod Vau) root “he had made” He Shin Ayin]

(1) (And … ) made (the) two

[(Yod Nun Shin Tau Aleph)]

(4) great

[(Final Mem Yod Lamed Daleth Gimel He)]

(3) lights

[(Tau Resh Aleph Mem He) light = aur] [(Lamed Daleth Gimel He)]

(the) (6) greater

[(Resh (Vau vowel) Aleph Mem He Tau Aleph) Aur]

(5) (the) light to rule the day

[(Tau Lamed Shin Mem Mem Lamed)] [(Final Mem (Vau vowel) Yod He) Day - Heb. yom, Gr. hemera],

(7) and the {lesser} light (8) (lesser) to rule

[(Resh (Vau vowel) Aleph Mem He Tau Aleph Vau) Aur]

[(Final Nun Teth Qoph He)] [(Tau Lamed Shin Mem Mem Lamed)]

the night [(He Lamed Yod Lamed He)]: {he made} [assumed in the KJV] the stars also [(Final Mem Yod Beth Caph (Vau vowel) Caph He Tau Aleph Vau) Seen in Gen. 15:5 as M I V Kh u K H and in reverse is Kukhavim: A similar word which may be related is shown as Kuvachim which is the ninth heaven of Enoch’s translation into heaven and referred to as the Houses of the Signs of the Zodiac. One must note here that the Hebrew translation never stated that the Elohim made the stars, it is only shown as “he made the stars also” in the KJV version, whereas the Hebrew states after God made the greater light to rule the day and the lesser light to rule the night, “the stars also”.].

As to the two great lights when the sun attained its meridian it appeared as “the greater light,” that ruled the day compared to the moon “lesser light,” that ruled the night, compared to the twinkling stars. Both were made (actual word) on the fourth day, not created, for the division of time.

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 14 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Fourth Day) [(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

Gen. 1:17 {And} (2) God

[(Final Mem Tau Aleph Final Nun Tau Yod Vau) root Final Nun Tau Nun]

(1) (and … ) set them

[(Ayin Yod Qoph Resh Beth) Heb. raqia’, see definition at end of Gen. 1:8]

in the firmament

of the heaven(s) [(Final Mem Yod Mem Shin He) Heb. shamayim, Gr. ouranos, note in the KJV it is “the heaven,” in the Hebrew it is plural “the heavens” implying more than one, also see Gen. 14:19] to give light

[(Resh Yod Aleph He Lamed) also see Gen. 1:15, root Resh (Vau vowel) Aleph] [(Final Tzaddi Resh Aleph He Lamed Ayin) Heb. erets, earth, Gr. ge, land)],

upon the earth Gen. 1:18 {And} (1) to rule over the day

[(Final Mem (Vau vowel) Yod Beth) Day - Heb. yom, Gr. hemera] [(He Lamed Yod Lamed Beth Vau)],

and over the night and to {divide} (separate) the light

[(Lamed Shin Mem Lamed Vau)]

[(Lamed Yod Daleth Beth He Lamed Vau)] [(Resh (Vau vowel) Aleph He Final Nun Yod Beth) Aur]

from the darkness [(Final Caph Shin He He Final Nun Yod Beth Vau) Heb. hoshekh, the dark, Gr. skotos, darkness, here denotes the absence of light]: and God saw for saw He Aleph Resh] that it was good

[(Final Mem Yod He Lamed Aleph Aleph Resh Yod Vau) Heb. ‘elohim, root

[(Beth (Vau vowel) Teth Yod Caph) good - Heb. tobh, Gr. agathos, kalos].

Gen. 1:19 And {the} (there was, Heb. vihi) evening He Yod He in Gen. 3:22 “is become”] and {the} (there was, Heb. vihi) morning {were the} He Yod He in Gen. 3:22 “is become”] (2) fourth

[(Yod Ayin Yod Beth Resh)] (1) (a) day

[(Beth Resh Ayin Yod He Yod Vau) root

[(Resh Qoph Beth Yod He Yod Vau) root

[(Final Mem (Vau vowel) Yod) Day Heb. yom].

Now back to Genesis One, vegetation already existing, the "fourth day" Gen. 1:14-19 brought Eden. During this day, there was lights in the vaults of heaven to separate day from night. They let them serve as signs both for festivals and for seasons and years. Acknowledged here is that the greater light is our star, the Sun, which will give visible light upon the earth to rule the day. Also the lesser light assumed to be the Moon, which will rule the night. At this point the stars either became made or became visible, your choice. The mapping of the stars as seen from the earth brought a "day of astronomy" and now science would have to separate light from darkness. If the earth was moving through the universe any celestial bodies should have been visible, unless it was moving through something that made them invisible. Did the earth settle in its orbit around the Sun (the great fire in the sky) in the solar system and now allow for a view of the nighttime stars? Did the Sun just return to its present state after the solar system moved out of a Galactic 'cold field?'

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A Fifth Day Genesis 1:20 {And} (2) God (1) (And …) said (4) {Let} the waters

[(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

[(Resh Mem Aleph Yod Vau) Viamr], [(Final Mem Yod Mem He) Heb. mayim, water, Gr. hydor],

(3) (let …) bring forth [(Vau Tzaddi Resh Shin Yod) note KJV version in Gen. 1:11 (put forth) and in Gen. 1:20, 24 (bring forth) varies] abundantly (swarms of)

[(Final Tzaddi Resh Shin)]

{the moving creature that hath life} (living creatures) [(He Yod (C)Heth Shin Pe Nun) creature - Heb. nephesh, soul, Gr. psyche. Here in the Creation account “living creatures” designates aquatic animals as seen in Gen. 1:21; mammals in 1:24; or any animals in 2:19], and {fowl} (birds) that may fly (let fly) above the earth in the open (across) (the) firmament of

[(Final Pe (Vau vowel) Ayin Vau)] [(Final Pe Pe (Vau vowel) Ayin Yod) root Final Pe Vau Ayin] [(Final Tzaddi Resh Aleph He Lamed Ayin) Heb. erets, earth, Gr. ge, land] [(Yod Nun Pe Lamed Ayin)] [(Ayin Yod Qoph Resh) Heb. raqia’, see definition at the end of Gen. 1:8]

(the) heaven(s) [(Final Mem Yod Mem Shin He) Heb. shamayim, Gr. ouranos, note in the KJV it is “the heaven,” in the Hebrew it is plural “the heavens” implying more than one, also see Gen. 14:19].

Here the signs of animal life appeared in the waters and in the air. Moving creatures were all animals with fins and feather, with rapid increase. Fowl means every flying thing; the word rendered “whales,” includes also sharks and crocodiles; small fish to great sea monsters; insects to the king of birds.

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 16 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Fifth Day) [(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

Gen. 1:21 {And} (2) God

[(Aleph Resh Beth Yod Vau)]

(1) (So …) created

[(Final Mem Yod Lamed Daleth Gimel He)]

(4) great

(3) whales (the sea monsters) [(Final Mem Nun Yod Nun Tau He Tau Aleph) Dragon - Heb. tannim and tannin, appear thirteen and fourteen times in the OT, and translated in different passages and versions as “dragon,” “jackal,” “sea-monster,” “serpent,” “whale,” and “wolf.” They were evidently large creatures and of frightening aspect.], [(Lamed Caph Tau Aleph Vau)]

(5) and every (7) living

[(He Yod (C)Heth He) see note in Gen. 1:20]

(6) creature

[(Shin Pe Nun) Heb. nephesh, soul, Gr. psyche. See note in Gen. 1:20] [(Tau Shin Mem Resh He)],

(8) that {moveth} (moves) (10) {which} the waters

[(Final Mem Yod Mem He) Heb. mayim, water, Gr. hydor] [(Vau Tzaddi Resh Shin Resh Shin

(9) brought forth abundantly (with which … swarm) Aleph)], (11) after their kind (according to their kinds) (12) and every (13) winged fowl (bird) pteryx, bird’s wings]

[(Lamed Caph Tau Aleph Vau)] [(Final Pe Nun Caph Final Pe (Vau vowel) Ayin) wing - Heb. kanaph, Gr.

(14) after his kind (according to its kind) (15) and God saw for “saw” He Aleph Resh] (16) that it was good

[(Final Mem He Nun Yod Mem Lamed)],

[((Vau vowel) He Nun Yod Mem Lamed)]:

[(Final Mem Yod He Lamed Aleph Aleph Resh Yod Vau) Heb. ‘elohim, root

[(Beth (Vau vowel) Teth Yod Caph) good - Heb. tobh, Gr. agathos, kalos].

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 17 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Fifth Day) [(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

Gen. 1:22 {And} (3) God

(1) (And … ) blessed [(Final Caph Resh Beth Yod Vau) bless, blessing - Heb. barakh, God blesses nature in Gen. 1:22; mankind in Gen. 1:28; the Sabbath in Gen. 2:3; nations in Psalm 33:12; classes of men in 103:1-3; and individuals in Gen. 24:1. In Gen. 3:14 the opposite to bless God “cursed” the serpent.] [(Final Mem Tau Aleph)],

(2) them (4) saying

[(Resh Mem Aleph Lamed)],

(5) Be fruitful

[(Vau Resh Pe) fruit - Heb. peri, Gr. karpos, root He Resh Pe],

(6) and multiply

[(Vau Beth Resh Vau) root He Beth Resh], [(Vau Aleph Lamed Mem Vau)]

(7) and fill

[(Final Mem Yod Mem He Tau Aleph) Heb. mayim, water, Gr. hydor]

(8) the waters

[(Final Mem Yod Mem Yod Beth) here plural yamim, Sea - Heb. yam, Gr. thalassa],

(9) in the seas (10) (and) {fowl} (birds)

(11) (and) let {fowl} multiply (12) in (on) the earth

[(Final Pe (Vau vowel) Ayin He Vau)]

[(Beth Resh Yod) root He Beth Resh] [(Final Tzaddi Resh Aleph Beth) Heb. erets, earth, Gr. ge, land].

Gen. 1:23 And {the} (there was, Heb. vihi) evening He Yod He in Gen. 3:22 “is become”] and {the} (there was, Heb. vihi) morning {were the} He Yod He in Gen. 3:22 “is become”]

[(Beth Resh Ayin Yod He Yod Vau) root

[(Resh Qoph Beth Yod He Yod Vau) root

(2) fifth [(Yod Shin Yod Mem Cheth)] (1) day

[(Final Mem (Vau vowel) Yod) Day Heb. yom, Gr. hemera].

When the "fifth day" Gen. 1:20-23 occurs, animal life is restored after the glaciation: insects and amphibians who have a high hibernation; birds who preyed on insects; sea animals with high hibernation in frozen states; herbivores, reptiles and carnivores. Thus animals that either swim or fly roamed the earth in swarms or abundantly.

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"Fossil links whales and land animals in January 1994 an article was released about the Fossil remains uncovered in Pakistan of an evolutionary ancestor of the whale that could walk on land. A possible missing link between land animals and modern whales. J.G.M. Thewissen, a paleobiologist at Northwestern Ohio Universities College of Medicine in Rootstown, Ohio states that the fossil was found in deposits on the floor of an ancient sea, which died about 50 million years ago. It was about the size of a male sea lion and weighed 600 to 700 pounds. This very complete specimen is the first one with enough anatomy to show how the animal was able to move on land and in water. It had large rear feet with fully developed legs. In front, the feet are short, stubby and joined at the shoulder. Modern whales are thought to have developed from animals that lived on land slowly, over thousands of generations, evolved to the whale we know today. The oldest skeleton that is a marine whale is about 40 million years old, whose skeleton is 40 to 50 feet long and had tiny hind feet. At that size it is clear it could not move on land. The first true whale was probably about the size of a big wolf. Blue whales, the largest animals ever, can be up to 100 feet long and weigh 220 tons. "Animals of the Pleistocene Ice age. The modern horse, camel, and elephant first appeared in the Ice Age. The horse and camel originated in North America. Then they crossed the Bering Strait to Asia. Elephants, bison, deer, and bears that evolved in Europe and Asia came to North America. Horses, llamas, giant ground sloths, and armadillos went to South America. Arctic musk oxen and woolly mammoths also ranged as far south as Michigan and New York." "Some of the above mammals began to die out. According to most experts, human beings entered North America about 20,000 to 15,000 years ago. Bison, ground sloths, mammoths and other large mammals lived on until that time, but then these animals soon disappeared. In Europe, however, such animals lived side by side with human beings throughout most of the Pleistocene Epoch." 2

2

The World Book Encyclopedia "ICE AGE"

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 19 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface.

A Sixth Day (four-footed beasts) [(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

Genesis 1:24 {And} (2) God

[(Resh Mem Aleph Yod Vau) Viamr],

(1) (And … ) said

[(Final Tzaddi Resh Aleph He) Heb. erets, earth, Gr. ge, or land];

(4) {Let} the earth

(3) (let …) bring forth [(Aleph Tzaddi (Vau Vowel) Tau) note KJV version Gen. 1:11 (put forth) and in Gen. 1:20, 24 (bring forth) varies, root Aleph Tzaddi Yod] (5) {the} living creature(s) [(He Yod (C)Heth Shin Pe Nun) creature - Heb. nephesh, soul, Gr. psyche. Here in the Creation account “living creatures” designates aquatic animals as seen in Gen. 1:21; mammals in 1:24; or any animals in 2:19], (6) after his kind (according to their kinds) (7) cattle

[(He Nun Yod Mem Lamed)],

[(He Mem He Beth) cattle KJV, “livestock” NIV], [(Shin Mem Resh Vau) creeping or crawling things is used to refer to

(8) and creeping thing(s) various land animals.],

(9) {and} beast(s) of the earth [(Final Tzaddi Resh Aleph (Vau vowel) Tau Yod (C)Heth Vau) Heb. erets, earth, Gr. ge, or land; “beasts” plural ] (10) after his kind (according to their kinds)

[(He Nun Yod Mem Lamed)]:

[(Final Nun Caph Yod He Yod Vau) root He Yod He in Gen. 3:22 “is become”].

(11) and it was so

[(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

Gen. 1:25 {And} (2) God (1) (And … ) made

[(Shin Ayin Yod Vau)]

the beast(s) of

[(Tau Yod Cheth Tau Aleph) “beasts” plural]

the earth

[(Final Tzaddi Resh Aleph He) Heb. erets, earth, Gr. ge, or land]

after his kind (according to their kinds)

[(He Nun Yod Mem Lamed)],

[(He Mem He Beth He Tau Aleph Vau) cattle KJV, “livestock” NIV)]

and (the) cattle

after their kind (according to their kinds)

[(He Nun Yod Mem Lamed)],

and every thing

[(Lamed Caph Tau Aleph Vau)]

that creepeth (creeps)

[(Shin Mem Resh) creep or crawl is used to refer to land animals]

upon the earth (ground) [(He Mem Daleth Aleph He) Heb. ‘adhamah, ground, commonly means the tilled reddish soil of Palestine. But it is also used to denote a piece of real estate (Gen. 47:18ff.), earth as a material substance (2:7), a territory (28:15), the whole earth (Gen. 12:3; Deut. 14:2).] after his kind (according to its kind) {and} (4) God (continued Sixth Day)

[(Vau He Nun Yod Mem Lamed)]

[(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 20 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (3) (and … ) saw

[(Aleph Resh Yod Vau) root He Aleph Resh] [(Beth (Vau vowel) Teth Yod Caph) good - Heb. tobh, Gr. agathos, kalos].

that it was good

A further advance was made by the creation of terrestrial animals, all the various species of three classes: beast (wild animals with ravenous natures), cattle (the herbivores used for labor and domestication) and the creeping things (huge reptiles to caterpillars). Genesis 1:26 {And} (2) God

[(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

[(Resh Mem Aleph Yod Vau) Viamr],

(1) (Then … ) said

[(He Shin Ayin Nun) note that “Let us” refers to a plural majesty of the One God]

Let us make

man [(Final Mem Daleth Aleph) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth. In the Bible Gen. 1:26-27; 2:5 “man” (see ADAM) refers to both the human species and to the male member. Adam in the Hebrew is both a personal name and a general noun, “mankind.” Adam as a personal name occurs at Gen. 2:20 (other references in 3:17, 21; 4:25; 5:25; 1 Chron. 1:1).] in our image [(Vau Nun Mem Lamed Tzaddi Beth) Image of God, man has been made like God in a way that the rest of creation has not. Man in his entirety is thought to be as the image of God. The primary meaning of the words “image” and “likeness” in the OT refers to outward, visible form (e.g., 1 Sam. 6:5; 2 Kings 16:10), an actual copy. And last, note that it is translated as “our” in the plural form], [(Vau Nun Tau Vau Mem Daleth Caph) or K(ih)Dh(uh)M(oo)Th]:

after our likeness and let them have dominion authority and rule as visible head]

[(Vau Daleth Resh Yod Vau) root He Daleth Resh, mankind was given

over the fish of [(Tau Gimel Daleth Beth) Note the word Dagon - Heb. daghon, probably fish, who was the chief god of the Philistines, originally worshipped by the Canaanites.] the sea

[(Final Mem Yod He) Sea - Heb. yam, Gr. thalassa],

and over the fowl (birds) of

[(Final Pe (Vau vowel) Ayin Beth Vau)]

the air [(Final Mem Yod Mem Shin He) Heb. shamayim, Gr. ouranos, note in the KJV it is “the heaven,” in the Hebrew it is plural “the heavens” implying more than one, also see Gen. 14:19. The word for AIR in the OT is usually found in expressions speaking of the birds or fowl of the air (Job 41:16 is the only exception) and representing words normally translated “heaven.”], and over the cattle and over all the earth earth, Gr. ge, or land],

[ He Mem He Beth Beth Vau) cattle KJV, “livestock” NIV)], [(Final Tzaddi Resh Aleph He Lamed Caph Beth Vau) Heb. erets,

and over every

[(Lamed Caph Beth Vau)]

creeping thing land animals.],

[(Shin Mem Resh He) creeping or crawling things is used to refer to various

(continued Sixth Day) that creepeth (creeps)

[(Shin Mem Resh He) creep or crawl is used to refer to land animals]

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 21 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. [(Final Tzaddi Resh Aleph He Lamed Ayin) Heb. erets, earth, Gr. ge, or

upon the earth land].

[(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

Genesis 1:27 {So} (2) God

(1) (So … ) created [(Aleph Resh Beth Yod Vau) note that in Gen. 1:26 the Elohim “Let us” make man in “our image” image, but here in Gen. 1:27 it is “created” man in “his own image.” Later in Gen. 2:7 Yahweh God then “formed man” of the dust of the ground.] man [(Final Mem Daleth Aleph He Tau Aleph) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth. In the Bible Gen. 1:26-27 “man” (see ADAM) refers to both the human species and to the male member. Adam in the Hebrew is both a personal name and a general noun, “mankind.” Adam as a personal name occurs at Gen. 2:20 (other references in 3:17, 21; 4:25; 5:2-5; 1 Chron. 1:1).] in his own image [(Vau Mem Lamed Tzaddi Beth) note that it is translated as “his own” in the singular form V, as compared to the plural “our” in Gen. 1:26], [(Final Mem Lamed Tzaddi Beth)]

in the image of

[( Final Mem Yod He Lamed Aleph) Heb. ‘elohim)]

God

[((Vau vowel) Tau Aleph Aleph Resh Beth)];

(he) created {he} him male

[(Resh Caph Zayin) or Z(aw)Kh(aw)R] [(He Beth Qoph Nun Vau) or N(uh)Q(ay)V(aw)H]

and female

[(Final Mem Tau Aleph Aleph Resh Beth)].

(he) created {he} them Genesis 1:28 {And} (3) God

[(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

(1) (and … ) blessed [(Final Caph Resh Beth Yod Vau) bless, blessing - Heb. barakh, God blesses nature in Gen. 1:22; mankind in Gen. 1:28; the Sabbath in Gen. 2:3; nations in Psalm 33:12; classes of men in 103:1-3; and individuals in Gen. 24:1.] (2) them

[(Final Mem Tau Aleph)],

{and} (5) God

[(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

(4) (and … ) said unto (to) them

[(Final Mem He Lamed Resh Mem Aleph Yod Vau)],

(6) Be fruitful

[(Vau Resh Pe) fruit - Heb. peri, Gr. karpos, root He Resh Pe],

and multiply

[(Vau Beth Resh Vau) root He Beth Resh],

and replenish (fill)

[(Vau Aleph Lamed Mem Vau)]

the earth (continued Sixth Day)

[(Final Tzaddi Resh Aleph He Tau Aleph) Heb. erets, earth, Gr. ge, land],

and subdue it

[(He Shin Beth Caph Vau)]:

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 22 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. and have dominion rule as visible head]

[(Vau Daleth Resh Vau) root He Daleth Resh, mankind was given authority and

over the fish of [(Tau Gimel Daleth Beth) Note the word Dagon - Heb. daghon, probably fish, who was the chief god of the Philistines, originally worshipped by the Canaanites.] [(Final Mem Yod He) Sea - Heb. yam, Gr. thalassa],

the sea

[(Final Pe (Vau vowel) Ayin Beth Vau)]

and over the fowl (birds) of

the air [(Final Mem Yod Mem Shin He) Heb. shamayim, Gr. ouranos, note in the KJV it is “the heaven,” in the Hebrew it is plural “the heavens” implying more than one, also see Gen. 14:19. The word for AIR in the OT is usually found in expressions speaking of the birds or fowl of the air (Job 41:16 is the only exception) and representing words normally translated “heaven.”], [(He Yod (C)Heth Lamed Caph Beth Vau)]

and over every living thing

[(Tau Shin Mem Resh He)]

that moveth (moves)

[(Final Tzaddi Resh Aleph He Lamed Ayin) Heb. erets, earth, Gr. ge, or land].

upon the earth

[(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

Genesis 1:29 {And} (2) God

[(Resh Mem Aleph Yod Vau) Viamr], Behold

(1) (and … ) said

[(He Nun He)],

[(Final Mem Caph Lamed Yod Tau Tau Nun) root Final Nun Tau Nun]

I have given you

[(Beth Shin Ayin Lamed Caph Tau Aleph)]

every herb (plant)

[(Ayin Resh Zayin Ayin Resh Zayin) seed - Heb. zera’, Gr. sperma,

bearing (yielding) seed sporos],

[(Yod Nun Pe Lamed Ayin Resh Shin Aleph) Heb. panim,

which is upon the face of face]

[(Final Tzaddi Resh Aleph He Lamed Caph) Heb. erets, earth, Gr. ge, or land],

all the earth

and every tree [(Final Tzaddi Ayin He Lamed Caph Tau Aleph Vau) tree - Heb. ‘ets, tree wood, Gr. dendron, tree, xylon, timber, wood, tree)], in the which is the (with … in its)

[(Final Tzaddi Ayin Yod Resh Pe) tree - Heb. ‘ets and fruit - Heb. peri, Gr. karpos)]

fruit

[(Ayin Resh Zayin Ayin Resh Zayin) seed - Heb. zera’, Gr. sperma,

{of a tree yielding} seed sporos]; you

[((Vau vowel) Beth Resh Shin Aleph)]

[(Final Mem Caph Lamed)]

for meat (food) this point].

it shall be (shall have them)

[(He Yod He Yod)]

[(He Lamed Caph Aleph Lamed) God prescribed a vegetarian diet for mankind at

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 23 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Sixth Day) [(Tau Yod Cheth Lamed Caph Lamed Vau) “beast”]

Genesis 1:30 And to every beast of the earth

[(Final Tzaddi Resh Aleph He) Heb. erets, earth, Gr. ge, or land], [(Final Pe (Vau vowel) Ayin Lamed Caph Lamed Vau)]

and to every fowl (bird) of

the air [(Final Mem Yod Mem Shin He) Heb. shamayim, Gr. ouranos, note in the KJV it is “the heaven,” in the Hebrew it is plural “the heavens” implying more than one, also see Gen. 14:19. The word for AIR in the OT is usually found in expressions speaking of the birds or fowl of the air (Job 41:16 is the only exception) and representing words normally translated “heaven.”], and to every thing that creepeth (creeps) Lamed Vau) creep or crawl is used to refer to land animals]

[(Shin Mem (Vau vowel) Resh Lamed Caph

[(Final Tzaddi Resh Aleph He Lamed Ayin) Heb. erets, earth, Gr. ge, or

upon (on) the earth land],

(2) wherein there is life (the breath of life) [(He Yod (C)Heth Shin Pe Nun) creature - Heb. nephesh, soul, Gr. psyche. Here in the Creation account “living creatures” designates aquatic animals as seen in Gen. 1:21; mammals in 1:24; or any animals in 2:19. Note that the Hebrew here is the same. (C)Heth (Vau vowel) Resh Vau) spirit or winds - Heb. ruach, ruah, breath, spirit, Gr. pneuma, breath, wind, anemos, winds], [((Vau vowel) Beth Resh Shin Aleph)]

(1) I have given (everything that has) every green herb (plant) and it was so

[(Qoph Resh Yod Lamed Caph Tau Aleph)] [(Beth Shin Ayin)] for meat (food)

[(He Lamed Caph Aleph Lamed)]:

[(Final Nun Caph Yod He Yod Vau)].

Genesis 1:31 {And} (2) God [(Final Mem Yod He Lamed Aleph) Heb. ‘elohim] (1) (And … ) saw

[(Aleph Resh Yod Vau) root He Aleph Resh] [(Resh Shin Aleph Lamed Caph Tau Aleph)]

every thing that he had made it was very good

[(He Shin Ayin)],

and, behold

[( He Nun He Vau)],

[(Resh Aleph Mem Beth (Vau vwl) Teth) good - Heb. tobh, Gr. agathos, kalos].

And {the} (there was, Heb. vihi) evening He Yod He in Gen. 3:22 “is become”.] and {the} (there was, Heb. vihi) morning {were the} vihi the root is He Yod He in Gen. 3:22 “is become”]

[(Beth Resh Ayin Yod He Yod Vau) on vihi the root is

[(Resh Qoph Beth Yod He Yod Vau) on

(4) sixth [(Yod Shin Shin He)] (3) (a) day [(Final Mem (Vau vowel) Yod) Day Heb. yom, Gr. hemera]. It was not until the "sixth day" Gen. 1:24-31 that the enterprise of forming man in the "image and likeness of the Elohim" (Genesis 1:26), gave man domain over the fish, birds, cattle and etc. The Bible tells us clearly, that some form of man was created by the Elohim, implying that Darwin's evolutionary man could have a missing link but that the one created by Yahweh (Genesis 2:7) can not have a missing link between His man and that of thinking man, Adam. Much time has passed since Darwin and still no one has found the missing link. Darwin only suggested that there was an evolutionary link between ape and man.

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A Seventh Day Genesis chapter 2 (It is referred to as a flashback of the first chapter of Genesis). Gen 2:1 “Thus the heavens and the earth were finished, and all the host of them.” When the narrative of the six day’s creation continued, we see heaven the firmament or atmosphere, and the host a multitude, a numerous array, which here includes earth as contained in it, were finished or brought to completion. No permanent change has ever since been made on the course of the world, no new species of animals have been formed, no law of nature repealed or added to. Genesis 2:1 {Thus} (2) the heavens [(Final Mem Yod Mem Shin He) Heb. shamayim, Gr. ouranos, note that on the third day Gen. 1:9 in the KJV it is “the heaven,” in the Hebrew it is plural “the heavens” implying more than one, also see Gen. 14:19. Here in Genesis 2:1 and also later in 2:4 the KJV translates it as “the heavens,” as does the Hebrew version.]

(3) and the earth opposed to sky (or heaven)];

(1) (Thus … ) were finished

[(Final Tzaddi Resh Aleph He Vau) Heb. erets, earth, Gr. ge, or land as

[(Vau Lamed Caph Yod Vau) root He Lamed Caph],

and all the host of them [(Final Mem Aleph Beth Tzaddi Lamed Caph Vau) host - Heb. tsava, “army” (Gen. 21:22, RSV “army,” NIV “forces”) ; angels (Josh. 5:14, RSV and NIV “army”; Dan. 8:11); heavenly bodies (Deut. 4:19, NIV “heavenly array”); creation (Gen. 2:10); God of hosts (1 Sam. 17:45; NIV “armies”). The Hebrew word here is tsavaim, which is a plural form for many host.].

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 25 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day)

Gen. 2:2 “And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.” Gen. 2:2 {And on the} (4) seventh

[(Final Mem (Vau vowel) Yod Beth)] Day - Heb. yom, Gr. hemera],

(3) (on the) day (2) God

[(Yod Ayin Yod Beth Shin He)]

[(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

(1) ended (and … finished)

[(Lamed Caph Yod Vau) root He Lamed Caph)]

his work [((Vau vowel) Tau Caph Aleph Lamed Mem) which the word Works - Heb. ma’aseh, work, deed, pa’al, a work, Gr. ergon, work, erga, works - is not used here as to God’s creating and preserving the cosmos (Gen. 2:2, Psalm 8:3). See Gen. 5:29] which he had made (done)

[(He Shin Ayin Resh Shin Aleph)];

and he rested [(Tau Beth Shin Yod Vau) Sabbath - Heb. shabbath, Gr. Sabbaton, to desist, cease, rest. In Gen. 1:1-2:3 closes with an account of God’s hallowing of the seventh day, because on it he rested from his creative labors.

Sabbath the seventh day of the week, Saturday, observed as the day of rest and worship by the Jews and some Christian sects. The first day of the week, Sunday, observed as the day of rest and worship by most Christians [Middle English sabath, from Old French sabbat and Old English sabat, both from Latin sabbatum, from Greek sabbaton, from Hebrew šabb³t, from š³bat, to rest]. Note that Rest (Heb. nuah, menuhah, peace, quiet, Gr. anapausis, katapausis) which as you can see is not used as God resting from his work (Gen. 2:2)] [(Yod Ayin Yod Beth Shin He Final Mem (Vau vowel) Yod Beth) Day -

on the seventh day Heb. yom, Gr. hemera] from all his work

[(Lamed Caph Mem)] [((Vau vowel) Tau Caph Aleph Lamed Mem)]

which he had made (done)

[(He Shin Ayin Resh Shin Aleph)].

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 26 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day)

Gen. 2:3 “And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.” On the seventh day he ceased from labor, and blessed the day so that man would not forget God and His claims. [(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

Gen. 2:3 {And} (2) God

(1) (So … ) blessed [()] [(Final Caph Resh Beth Yod Vau) bless, blessing - Heb. barakh, God blesses nature in Gen. 1:22; mankind in Gen. 1:28; the Sabbath in Gen. 2:3; nations in Psalm 33:12; classes of men in 103:1-3; and individuals in Gen. 24:1.] (4) {the} seventh (3) (the) day

[(Yod Ayin Yod Beth Shin He)] [(Final Mem (Vau vowel) Yod Tau Aleph] Day - Heb. yom, Gr. hemera],

and sanctified (hallowed) it [((Vau vowel) Tau Aleph Shin Daleth Qoph Yod Vau) Hallow Gr. hag, Holiness, Holy - Hebrew root qadash, “separateness, withdrawal” which is equal to the Greek hag group. Some claim that the words “holiness” and “holy” do not occur in Genesis, though they are implied in the dread that the presence of God inspires (Gen. 28:16-17). In classical Greek hagios was first applied to sanctuaries in Hellenistic times, to gods; then to the Mysteries (e.g., of Dionysos). Hagios came into frequent use from Middle Eastern religions in the occurrence in the LXX as the equivalent of qdsh. Of other Hebrew and Greek words translated “holy,” two must be mentioned. Hebrew hasidh and its Greek equivalent hosios mean “good, kind, pious.” Hasidh has many translations and is translated “holy” in these five verses (Deut. 33:8; Psalm 16:10, 86:2, 89:19, 145:17). Hosios is has very few and is only in the NT.]: [((Vau vowel) Beth Yod Caph)]

because {that in} (on) it he {had} rested

[(Tau Beth Shin) Sabbath see Gen 2:2 comments] [((Vau vowel) Tau Caph Aleph Lamed Mem Lamed Caph Mem )]

from all his work (6) {which} God

[(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

(5) (which …) created (in creation) {and made} (he had done)

[(Aleph Resh Beth Resh Shin Aleph)] [(Tau (Vau vowel) Shin Ayin Lamed) root He Shin Ayin].

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In Genesis 2:4 it states, "These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens (compare to Hebrew 11:3)." Hebrews 11:3 “Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.” The word "generation" implies a specific time period within the days of the creation and is a good basis for the assumption of each "day" being 2,160 years long. A day in Genesis means literally, "And there was evening and there was morning, a sixth day (or, 'period of time')." Gen. 2:4 These are

[(He Lamed Aleph)]

the generations of [(Tau (Vau vowel) Daleth Lamed (Vau vowel) Tau) see Gen. 5:1 notes; In the OT the translation of generation is in these two Hebrew words: (first) toledhoth, from a root yalad (Daleth Lamed Yod), to beget, used always in the plural, refers to lines of descent from ancestor and occurs in the phrase “these are the generations of,” introducing each of the eleven sections of Genesis, from 2:4 to 37:2 (NIV “this is the account of”). Later in Gen. 3:16 it is found as “you shall bring forth” Yod Daleth Lamed Tau, Toledhi. (second) Dor, a period of time (e.g., Deut. 32:7, past; Exod. 3:15, future; Psalm 102:24, both). It can signify also all the people living in a given period (e.g. Gen. 7:1; Judg. 3:2).] the heavens [(Final Mem Yod Mem Shin He) Heb. shamayim, Gr. ouranos, note that on the third day Gen. 1:9 in the KJV it is “the heaven,” in the Hebrew it is plural “the heavens” implying more than one, also see Gen. 14:19. Here in Genesis 2:1 and 2:4 the KJV translates it as “the heavens,” as does the Hebrew version.] [(Final Tzaddi Resh Aleph He Vau) Heb. erets, earth, Gr. ge, or land]

and {of} the earth when they were created in the day that

[(Final Mem Aleph Resh Beth He Beth)], [(Final Mem (Vau vowel) Yod Beth)] Day - Heb. yom, Gr. hemera]

(2) the LORD God (Yahweh God) [(Final Mem Yod He Lamed Aleph He Vau He Yod) in Gen. 2:4 Yahweh God makes his first appearance as original creator in the combined form of the plural Heb. ‘elohim, and the LORD is equivalent to IHVH or YHWH and is not in reality a word but is known as the “Tetragrammaton,” the four consonants standing for the ancient Hebrew name for God commonly referred to as “Jehovah” or “Yahweh.” The original Hebrew text was not vocalized. YHWH was considered too sacred to pronounce, so ‘adonai (“my Lord”) was substituted in reading.] (1) made the earth

[(Tau (Vau vowel) Shin Ayin) root “he had made” He Shin Ayin] [(Final Tzaddi Resh Aleph) Heb. erets, earth, Gr. ge, land)]

and the heavens [(Final Mem Yod Mem Shin Vau) Heb. shamayim, Gr. ouranos, note that on the third day Gen. 1:9 in the KJV it is “the heaven,” in the Hebrew it is plural “the heavens” implying more than one, also see Gen. 14:19. Here in Genesis 2:1 and 2:4 the KJV translates it as “the heavens,” as does the Hebrew version.],

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Gen. 2:5 “And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.” [(Cheth Yod Shin Lamed Caph Vau)]

Gen 2:5 And every (no) plant of the field

[(He Daleth Shin He) see notes in Gen. 3:1] [(He Yod He Yod Final Mem Resh Teth)]

before it was (was not yet) in the earth

[(Final Tzaddi Resh Aleph Beth) Heb. erets, earth, Gr. ge, or land], [(Beth Shin Ayin Lamed Caph Vau)]

and {every} (no) herb of the field

[(He Daleth Shin He)]

before it grew (had yet sprung up)

[(Cheth Mem Tzaddi Yod Mem Resh Teth)]:

(2) {for} the LORD God (Yahweh God) [(Final Mem Yod He Lamed Aleph He Vau He Yod) Heb. ‘elohim, and the LORD is equivalent to IHVH or YHWH and is not in reality a word but is known as the “Tetragrammaton,” the four consonants standing for the ancient Hebrew name for God commonly referred to as “Jehovah” or “Yahweh.” The original Hebrew text was not vocalized. YHWH was considered too sacred to pronounce, so ‘adonai (“my Lord”) was substituted in reading.] (1) (for … ) had not caused it to rain [(Resh Yod Teth Mem He Aleph Lamed Yod Caph) root Resh Teth Mem, Rain -Heb. matar, geshem, heavy rain, yoreh, former rain, malkosh, latter rain, Gr. brecho, hyetos, used in both a literal and a figurative sense.] [(Final Tzaddi Resh Aleph He Lamed Ayin) Heb. erets, earth, Gr. ge, or

upon the earth land)], (4) {and} there was {not} (no)

[(Final Nun Yod Aleph)]

(3) {a} (and) man [(Final Mem Daleth Aleph Vau) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth. In the Bible Gen. 1:26-27; 2:5, 7 “man” (see ADAM) refers to both the human species and to the male member. Adam in the Hebrew is both a personal name and a general noun, “mankind.” Adam as a personal name occurs at Gen. 2:20 (other references in 3:17, 21; 4:25; 5:2-5; 1 Chron. 1:1).] to till it.]

[(Daleth Beth Ayin Lamed) later in Gen. 2:15 man is put in the garden of Eden to dress or till

the ground (land) [(He Mem Daleth Aleph He Tau Aleph) Heb. ‘adhamah, ground, commonly means the tilled reddish soil of Palestine. But it is also used to denote a piece of real estate (Gen. 47:18ff.), earth as a material substance (2:7), a territory (28:15), the whole earth (Gen. 12:3; Deut. 14:2).].

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2:6 “But there went up a mist from the earth, and watered the whole face of the ground (see the third day of Gen. 1:11-12 where the earth brought forth trees, grass, seed, and fruit.).” Gen. 2:6 {But there} (2) went up

[(He Lamed Ayin Yod)]

(1) (but) a mist [(Daleth Aleph Vau) Mist is a steamy vapor rising from warm, damp ground into a humid atmosphere. NIV “streams.”] from the earth land],

[(Final Tzaddi Resh Aleph He Final Nun Mem) Heb. erets, earth, Gr. ge, or

and watered [(He Qoph Shin He Vau) later in Gen. 2:10 “to water” has Tau (Vau Vowel) Qoph Shin, whereas the normal word for water - Heb. mayim is not used here] the whole face of

[(Yod Nun Pe Lamed Caph Tau Aleph) face - Heb. panim, face]

the ground [(He Mem Daleth Aleph He) Heb. ‘adhamah, ground, commonly means the tilled reddish soil of Palestine. But it is also used to denote a piece of real estate (Gen. 47:18ff.), earth as a material substance (2:7), a territory (28:15), the whole earth (Gen. 12:3; Deut. 14:2).].

Gen. 2:7 “And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” (Here more information is supplied about the first pair formed out of the “dust of the ground “ that the substance of his flesh, sinew, and bones, consist of the very elements as the soil which forms the crust of the earth, and the limestone that lies embedded in its bowels. Breath of life, literally, it lives, not only animal but also spiritual life. Not that the Creator literally “breathed into his nostrils the breath of life” but allowed respiration being the medium and sign of life, this phrase is used to show that man’s life originated in a different way from his body – being implanted directly by God. This is seen in Ecclesiastes 12:7 “dust shall return to the earth … spirit shall return unto God who gave it.”). Gen. 2:7 {And} (2) the LORD God (Yahweh God) [(Final Mem Yod He Lamed Aleph He Vau He Yod) Heb. ‘elohim, and the LORD is equivalent to IHVH or YHWH.] (1) (then … ) formed [(Resh Tzaddi Yod (Yod vowel) Vau) note that earlier in Gen. 1:26 the Elohim “Let us” make man in “our image”, and in Gen. 1:27 it is “created” man in “his own image.” Here in Gen. 2:7 Yahweh God then “formed man” of the dust of the ground. In Gen. 2:19 he ”formed” the beast and fowl.] man [(Final Mem Daleth Aleph He Tau Aleph) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth. In the Bible Gen. 1:26-27 “man” (see ADAM) refers to both the human species and to the male member. Adam in the Hebrew is both a personal name and a general noun, “mankind.” Adam as a personal name occurs at Gen. 2:20 (other references in 3:17, 21; 4:25; 5:2-5; 1 Chron. 1:1).] of {the} dust earth]

[(Resh Pe Ayin) Dust - Heb. ‘avaq, dust; ‘aphar, dust; Gr. koniortos, dust; chous, clay,

of (from) the ground [(He Mem Daleth Aleph He Final Nun Mem ) Heb. ‘adhamah, ground, commonly means the tilled reddish soil of Palestine. But it is also used to denote a piece of real estate (Gen. 47:18ff.), earth as a material substance (2:7), a territory (28:15), the whole earth (Gen. 12:3; Deut. 14:2).], and breathed

[(Cheth Pe Yod Vau) root Cheth Pe Nun]

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[(Vau Yod Pe Aleph Beth) Nose, Nostrils - Heb. ‘aph, nehirayim]

the breath of life [(Final Mem Yod (Yod vowel) (C)Heth Tau Mem Shin Nun) in Gen. 1:2 “And the Spirit of” seen in Hebrew as (C)Heth (Vau vowel) Resh Vau) spirit or winds - Heb. ruach, ruah, breath, spirit, Gr. pneuma, breath, wind, anemos, winds]; (4) {and} man [(Final Mem Daleth Aleph Vau) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth. In the Bible Gen. 1:26-27; 2:5, 7 “man” (see ADAM) refers to both the human species and to the male member. Adam in the Hebrew is both a personal name and a general noun, “mankind.” Adam as a personal name occurs at Gen. 2:20 (other references in 3:17, 21; 4:25; 5:2-5; 1 Chron. 1:1).] (3)(and … ) became

[(Yod He Yod Vau) root He Yod He in Gen. 3:22 “is become”]

a living soul (being) [(He Yod (C)Heth Shin Pe Nun Lamed) living creature, soul - Heb. nephesh, soul, Gr. psyche, this word reflects consciousness].

Gen. 2:8 “And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed.” Garden (Heb. gan, gannah, a covered or hidden place; Gr. kepos), here the old paradise lost by sin in Gen. 2:8, 10, that is to be regained as a new paradise by the people of God Rev. 22:15). Eden was an extensive park or paradise, in which man was put to be trained under paternal care of his maker to piety and usefulness. Earlier Sumerians called this place E.DIN meaning the “Abode of the Righteous Ones” in the Mesopotamia area. Gen. 2:8 {And} (2) the LORD God (Yahweh God) [(Final Mem Yod He Lamed Aleph He Vau He Yod) Heb. ‘elohim, and the LORD is equivalent to IHVH or YHWH.] (1) (And … ) planted

[(Ayin Teth Yod Vau) root He Teth Nun]

{a garden} (4) eastward (in the east) [(Final Mem Daleth Qoph Mem) east - Heb. qedem and other forms of this root, front, aforetime, east; mizrah, place of the sunrise, east; Gr. anatole, rising, east] (3) (a garden) in Eden [(Final Nun Daleth Ayin Beth Final Nun Gimel) garden - Heb. gan, gannah, a covered or hidden place; Gr. kepos; and Eden - Heb. ‘eden, delight, planted for the newly created man, Adam; mention later in Gen. 4:16 as still existing when Cain went to the land of Nod “east of Eden.”]; (6) {and} there (5) (and) he put

[(Final Mem Shin)] [(Final Mem Shin Yod Vau) root Final Mem Vau Shin]

the man [(Final Mem Daleth Aleph He Tau Aleph) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth. In the Bible Gen. 1:26-27 “man” (see ADAM) refers to both the human species and to the male member. Adam in the Hebrew is both a personal name and a general noun, “mankind.” Adam as a personal name occurs at Gen. 2:20 (other references in 3:17, 21; 4:25; 5:2-5; 1 Chron. 1:1).] whom he had formed

[(Resh Tzaddi Yod Resh Shin Aleph) formed in Gen. 2:7].

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Genesis 2:9 “And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life (sign and seal of immortal life) also in the midst of the garden, and the tree of knowledge of good and evil (test of obedience).” Gen. 2:9 {And} (3) out of the ground [(He Mem Daleth Aleph He Final Nun Mem) Heb. ‘adhamah, ground, commonly means the tilled reddish soil of Palestine. But it is also used to denote a piece of real estate (Gen. 47:18ff.), earth as a material substance (2:7), a territory (28:15), the whole earth (Gen. 12:3; Deut. 14:2).] {made} (2) the LORD God (Yahweh God) [(Final Mem Yod He Lamed Aleph He Vau He Yod) Heb. ‘elohim, and the LORD is equivalent to IHVH or YHWH.] (1) (and … made ) to grow every tree timber, wood, tree)] that is pleasant to the sight and good

[(Cheth Mem Tzaddi Yod Vau)]

[(Final Tzaddi Ayin Lamed Caph) tree - Heb. ‘ets, tree wood, Gr. dendron, tree, xylon,

[(Daleth Mem Cheth Nun)] [(He Aleph Resh Mem Lamed)], [(Beth (Vau vowel) Teth Vau) good - Heb. tobh, Gr. agathos, kalos].

for food [(Lamed Caph Aleph Mem Lamed) in Gen. 1:29 God prescribed a vegetarian diet for mankind, now in Gen. 2:9 it is defined as food in Eden]; the tree of life [(Final Mem Yod (Yod vowel) Cheth He Final Tzaddi Ayin Vau) tree - Heb. ‘ets, tree wood, Gr. dendron, tree, xylon, timber, wood, tree, a special tree in the garden of Eden I(Gen. 2:9; 3:22) and will appear again in Revelation 22:2 as a fruit-bearing tree with leaves. It will have healing in its leaves (22:2). The phrase “tree of life” in Proverbs (3:18; 11:30; 13:12; 15:4) is figurative for an exhilarating experience.] {also} in the midst of the garden [(Final Nun Gimel He Final Caph (Vau vowel) Tau Beth) garden -Heb. gan, gannah, a covered or hidden place; Gr. kepos], and the tree of knowledge [(Tau Ayin Daleth He Final Tzaddi Ayin Vau) later God … “know(s)” in Gen. 3:5 is Ayin Daleth Yod; here in Gen. 2:9 it is seen as a special tree of knowledge - Heb. Daleth (Doh) Ayin Tau - possibly duat - or not shown here is science - Heb. madda’ seen in Dan. 1:4, Gr. gnosis 1 Tim. 6:20 “knowledge” is understanding knowledge or thought. At the site of Eridu, situated near what was considered to be the ancient shoreline, clay tablets have been found that tell of a garden in the neighborhood in which grew a sacred palm tree.] Emphasis mine [From Zecharia Sitchin who stated that the Egyptian’s believed in the Duat, a magical “Abode for rising to the stars” or a magical land divided into twelve divisions, and was traversed in twelve hours. Hieroglyphically it is a star and a falcon or simply a star within a circle, denoting a celestial or heavenly association. The Duat was divided into twelve divisions, variably describe as fields, plains, walled circles, caverns or halls. Amen-Ta was called the “Hidden Place” which had two magical trees.] {of} good and evil [(Ayin Resh Vau Beth (Vau vowel) Teth) evil or wicked, wickedness - Heb. ra’, rasha, Gr. poneros, poneria, kakos, moral evil or sin is any lack of conformity to the moral law of God; good - Heb. tobh, Gr. agathos, kalos].

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Genesis 2:10 “And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads.” [(Resh He Nun Vau) river - Heb. nahar, Gr. potamos is used of the

Gen. 2:10 {And} a river largest rivers known.]

went (flowed) out [(Aleph Tzaddi Yod)] (out) of Eden Eden - Heb. ‘eden, delight, planted for the newly created man, Adam];

[(Final Nun Daleth Ayin Mem)

to water [(Tau (Vau vowel) Qoph Shin He Lamed) root He Qoph Shin was seen earlier in Gen. 2:6 as “and watered,” whereas the normal word for water - Heb. mayim is not used here] [(Final Nun Gimel He Tau Aleph) garden - Heb. gan, gannah, a covered or hidden

the garden place; Gr. kepos];

[(Final Mem Shin Mem Vau)]

and {from thence} (there) it {was parted} (divided) and became

[(Daleth Resh Pe Yod) Heb. parad],

[(He Yod He Vau)]

[(He Ayin Beth Resh Aleph Lamed)]

{into} four

heads (rivers) [(Final Mem Yod Shin Aleph Resh) head - Heb. ro’sh, Gr. kephale, or stream (a wadi) it next use is in Gen. 3:15 which makes one wonder about the transliteration of the KJV].

Genesis 2:11 “The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold;” Gen. 2:11 The name of the first [(Daleth Cheth Aleph He Final Mem Shin)] as seen here in Gen 2:11 and in Gen. 1:5 the KJV for some reason translates the word first whereas the Hebrew actually uses one (Daleth (C)Heth Aleph) one - Heb. ‘ehad, note not translated as the word first Heb. ‘rishon; name - Heb. shem, Gr. onoma, when God named what he had made, he described for man the essence of the thing (Gen. 1:5, 8, 10; 2:11-14).] {is} Pison (Pishon) [(Final Nun (Vau vowel) Shin Yod Pe) Heb. pishon, Gr. Phison, known as Ganges also Ganga a river of northern India (or Emlak) and Bangladesh rising in the Himalaya Mountains and flowing about 2,510 km (1,560 mi.) generally eastward through a vast plain to the Bay of Bengal. The river is sacred to Hindus. It flowed around the whole land of Havilah (Heb. hawilah, sand land). It could be located in Armenia or Mesopotamia.]: {that is} it (is)

[(Aleph Vau He)]

which compasseth (the one which flows around) the whole land of land] Havilah where there is

[(Beth Beth Samekh He)]

[(Final Tzaddi Resh Aleph Lamed Caph Tau Aleph) Heb. erets, earth, Gr. ge,

[(He Lamed Yod Vau (C)Heth He) Heb. hawilah, sand land], [(Final Mem Shin Resh Shin Aleph)]

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Genesis 2:12 “And the gold of that land is good: there is bdellium and the onyx stone.” [(Beth He Zayin Vau)]

Gen. 2:12 And the gold of

[(Aleph Vau He Final Tzaddi Resh Aleph He) Heb. erets, earth, Gr. ge, land]

that land is good

[(Beth (Vau vowel) Teth) good - Heb. tobh, Gr. agathos, kalos]:

(are) there {is}

[(Final Mem Shin)]

bdellium [(He Lamed Daleth Beth He) is an aromatic gum resin similar to myrrh, produced by certain Asian (Arabia, Babylonia, India, and Media) and African shrubs or trees of the genus Commiphora [Middle English, from Latin, from Greek bdellion Hebrew bedolah, bedholah]. Here it is mentioned as a substance in Gen. 2:12 and also in Numbers 11:7, variously taken to be a gum or resin (NIV), a precious stone, or a pearl.] and {the} onyx stone [(Final Mem He Shin He Final Nun Beth Aleph Vau) the closet description of the onyx that I can find is the dark green malachite - Heb. soham ;stone - Heb. ‘even, Gr. lithos. It is noted that bdellium was found like gold and the onyx stone and the beryl in the land of Havilah, thus precious stones, lignum aloes, and sand of gold].

Genesis 2:13 “And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia.” Gen. 2:13 {And} the name of [(Final Mem Shin Vau) name - Heb. shem, Gr. onoma, when God named what he had made, he described for man the essence of the thing (Gen. 1:5, 8, 10; 2:11-14).] the second river

[(Yod Nun Shin He Resh He Nun He) river - Heb. nahar, Gr. potamos]

{is} Gihon [(Final Nun (Vau vowel) (C)Heth Yod Gimel) (Heb. gihon, burst forth, Gr. Geon), because it wound through “the whole land of Ethiopia” it was known as Nile or Gyson the longest river in the world, flowing about 6,677 km (4,150 mi.) through eastern Africa from its most remote sources in Burundi to a delta on the Mediterranean Sea in northeast Egypt. The main head streams, the Blue Nile and the White Nile, join at Khartoum in Sudan to form the Nile proper. The river has been used for irrigation in Egypt since at least 4000 B.C., a function now regulated largely by the Aswan High Dam. Its name indicates it arose from some large spring or from a cataract.]: the same is (it is)

[(Aleph Vau He) in Gen. 2:14 translated “that is it (which)”]

it that compasseth (the one which flows around) Gen. 2:11 as Beth Beth Samekh] the whole land of Gr. ge, land]

[(Beth Beth (Vau vowel) Samekh He) root seen in

[(Final Tzaddi Resh Aleph Lamed Caph Tau Aleph) Heb. erets, earth,

Ethiopia (Cush) [(Shin Vau Caph) Cush - Heb. Kush, the country or the name of the territory through which the Gihon flowed (Gen. 2:13), translated “Ethiopia” by the KJV, but the NIV margin says “possibly southeast Mesopotamia.” ].

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Genesis 2:14 “And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates.” Gen. 2:14 And the name of [(Final Mem Shin Vau) name - Heb. shem, Gr. onoma, when God named what he had made, he described for man the essence of the thing (Gen. 1:5, 8, 10; 2:11-14).] [(Yod Shin Yod Lamed Shin He Resh He Nun He) river - Heb. nahar, Gr.

the third river potamos]

{is} Hiddekel [(Lamed Qoph Daleth (C)Heth) (Assyr. Idigalat, arrow, Diglath, Heb. hiddeqel) known as Tigris a river of southwest Asia rising in eastern Turkey (Armenia) and flowing about 1,850 km (1,150 mi.) southeast through Iraq (Assyria) to the Euphrates River. It was a major transportation route in ancient times.]: {that is it} which goeth toward (flows) in Gen. 5:22 “walked.”]

[()]

[(Aleph Vau He) in Gen. 2:13 translated “the same is (it is)”] [(Final Caph Lamed He He) root Final Caph Lamed He, which has the same root

{the} east of Assyria [(Resh Vau Shin Aleph Tau Mem Daleth Qoph) Assyria - Heb. ‘ashshur, originally a land between the upper Tigris and Zab rivers, with its capital first at Assur (Asshur) ; east Heb. qedem and other forms of this root, front, aforetime, east; mizrah, place of the sunrise, east; Gr. anatole, rising, east]. (2) {And the} fourth (1) (and the) river

[(Yod Ayin Yod Beth Resh He)] [(Resh He Nun He Vau) river - Heb. nahar, Gr. potamos]

is (the) Euphrates [(Tau Resh Pe Aleph Vau He) (Heb. perath, from a root meaning to break forth, Gr. Euphrates) a river of southwest Asia flowing about 2,735 km (1,700 mi.) from central Turkey through Syria and into Iraq, where it joins the Tigris River to form the Shatt al Arab. Its waters were a major source of irrigation for the flourishing civilizations of ancient Mesopotamia.].

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(Adam was given very precise instructions of his purpose in the Garden from Yahweh) Genesis 2:15 “And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.” (Indicated in Gen. 13:10 and Ezek. 28:13 Eden was a temple for Adam to worship God) Emphasis mine: [Eden (Heb. eden, delight, Sumerian E.DIN). The location is still unknown by modern scholars, two of the rivers, the Pishon and Gihon, are still unknown (except new research on the Kuwait River seen later in Chapter Four), but the Tigris and Euphrates rivers have spawned the oldest civilizations in archaeology. The Persian Gulf has had silt brought down by the rivers which has added over a hundred miles of land to the head of the gulf since 3,000 B.C. At the site of Eridu, clay tablets tell of a garden in the neighborhood in which a sacred palm tree grew.] Gen. 2:15 {And} (2) the LORD God (Yahweh God) [(Final Mem Yod He Lamed Aleph He Vau He Yod) Heb. ‘elohim, and the LORD is equivalent to IHVH or YHWH and is not in reality a word but is known as the “Tetragrammaton,” the four consonants standing for the ancient Hebrew name for God commonly referred to as “Jehovah” or “Yahweh.” The original Hebrew text was not vocalized. YHWH was considered too sacred to pronounce, so ‘adonai (“my Lord”) was substituted in reading.] (1) took

[((C)Heth Qoph Yod Vau) root Cheth Qoph Lamed]

the man [(Final Mem Daleth Aleph He Tau Aleph) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth. In the Bible Gen. 1:26-27 “man” (see ADAM) refers to both the human species and to the male member. Adam in the Hebrew is both a personal name and a general noun, “mankind.” Adam as a personal name occurs at Gen. 2:20 (other references in 3:17, 21; 4:25; 5:2-5; 1 Chron. 1:1).], and put him

[(Vau He Cheth Nun Yod Vau) root Cheth Vau Nun]

{into} (in) the garden of Eden [( Final Nun Daleth Ayin Final Nun Gimel Beth) Eden - Heb. ‘eden, delight, planted for the newly created man, Adam; and garden - Heb. gan, gannah, a covered or hidden place; Gr. kepos], to dress (till) it also see Gen. 3:23 “to till”]

[(He Daleth Beth Ayin Lamed) in Gen. 2:5 there was no man “to till” the ground;

[(He Resh Mem Shin Lamed Vau) see notes in Gen. 3:23 “to keep (guard)”].

and {to} keep it

Genesis 2:16 “And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat:” Gen. 2:16 {And} (2) the LORD God (Yahweh God) [(Final Mem Yod He Lamed Aleph He Vau He Yod) Heb. ‘elohim, and the LORD is equivalent to IHVH or YHWH.] (1) (And … ) commanded

[(Vau Tzaddi Yod Vau) see Gen. 3:17]

the man [(Final Mem Daleth Aleph He Lamed Ayin) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth. In the Bible Gen. 1:26-27 “man” (see ADAM) refers to both the human species and to the male member. Adam in the Hebrew is both a personal name and a general noun, “mankind.” Adam as a personal name occurs at Gen. 2:20 (other references in 3:17, 21; 4:25; 5:2-5; 1 Chron. 1:1).], saying

[(Resh Mem Aleph Lamed)],

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Of every

tree of the garden [(Final Nun Gimel He Final Tzaddi Ayin) garden - Heb. gan, gannah, a covered or hidden place; Gr. kepos; and tree - Heb. ‘ets, tree wood, Gr. dendron, tree, xylon, timber, wood, tree] [(Lamed Caph Aleph Tau Lamed Caph Aleph) see Gen.

thou mayest (you may) freely eat 3:2]:

Genesis 2:17 “But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.” Gen. 2:17 But of the tree of dendron, tree, xylon, timber, wood, tree)]

[(Final Tzaddi Ayin Mem Vau) tree - Heb. ‘ets, tree wood, Gr.

the knowledge [(Tau Ayin Daleth He) knowledge - Heb. Daleth (Doh) Ayin Tau - duat - or not shown here is science - Heb. madda’ seen in Dan. 1;4, Gr. gnosis 1 Tim. 6:20 “knowledge” is understanding knowledge or thought.] {of} good and evil [(Ayin Resh Vau Beth (Vau vowel) Teth) evil or wicked, wickedness - Heb. ra’, rasha, Gr. poneros, poneria, kakos, moral evil or sin is any lack of conformity to the moral law of God; good - Heb. tobh, Gr. agathos, kalos], [(Lamed Caph Aleph Tau Aleph Lamed)]

thou shalt (you shall) not eat [(Vau Nun Mem Mem)]:

{of} (from) it for in the day that

[(Final Mem (Vau vowel) Yod Beth Yod Caph)] Day - Heb. yom, Gr. hemera]

thou eatest (you eat)

[(Final Caph Lamed Caph Aleph) as opposed to “we may eat” in Gen. 3:2]

(of it)

[(Vau Nun Mem Mem)]

thereof thou shalt surely die (you shall die) Death - Heb. maweth, Gr. thanatos, nekros.].

[(Tau Vau Mem Tau Tau (Vau vowel) Mem)

Genesis 2:18 “And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.” Gen. 2:18 {And} (2) the LORD God (Yahweh God) [(Final Mem Yod He Lamed Aleph He Vau He Yod) Heb. ‘elohim, and the LORD is equivalent to IHVH or YHWH.] (1) (Then … ) said (3) It is not good

[(Resh Mem Aleph Yod Lamed)], [(Beth (Vau vowel) Teth Aleph Lamed) good - Heb. tobh, Gr. agathos, kalos].

(5) {that} the man [(Final Mem Daleth Aleph He) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth. In the Bible Gen. 1:26-27 “man” (see ADAM) refers to both the human species and to the male member. Adam in the Hebrew is both a personal name and a general noun, “mankind.” Adam as a personal name occurs at Gen. 2:20 (other references in 3:17, 21; 4:25; 5:2-5; 1 Chron. 1:1).],

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 37 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day) (4) should be I will make him an help (a helper)

[(Tau (Vau vowel) Yod He)]

(6) alone

[((Vau Vowel) Daleth Beth Lamed)];

[((Vau vowel) Lamed He Shin Ayin Aleph)] [(Resh Zayin Ayin)]

{meet} (fit) for him [((Vau vowel) Daleth Gimel Nun Caph) often used as one word “helpmeet,” meaning a helper (SO NIV), generally a wife; but in Gen. 2:18 (KJV) it is two words “help meet.” Meet, i.e., a helper suitable for or complementing him. It is often changed to “helpmate,” which means the same.].

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 38 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day)

(Yahweh revived, restored or created other animal life in the Garden of Eden for Adam to name.) (It is noted that birds were created on the fifth day in Genesis 1:21; cattle and creepy things in the sixth day in Genesis 1:24-25.) Genesis 2:19 “And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.” Gen. 2:19 {And} (3) out of the ground [(He Mem Daleth Aleph He Final Nun Mem) Heb. ‘adhamah, ground, commonly means the tilled reddish soil of Palestine. But it is also used to denote a piece of real estate (Gen. 47:18ff.), earth as a material substance (2:7), a territory (28:15), the whole earth (Gen. 12:3; Deut. 14:2).] (2) the LORD God (Yahweh God) [(Final Mem Yod He Lamed Aleph He Vau He Yod) Heb. ‘elohim, and the LORD is equivalent to IHVH or YHWH.] (1) (So … ) formed [(Resh Tzaddi Yod Vau) note that earlier in Gen. 1:26 the Elohim “Let us” make man in “our image”, and in Gen. 1:27 it is “created” man in “his own image.” In Gen. 2:7 Yahweh God then “formed man” of the dust of the ground. Here in Gen. 2:19 Yahweh God “formed” the beast and the fowl.] [(Tau Yod (C)Heth Lamed Caph) “beast” Gen. 3:1 root He Yod (C)Heth]

every beast of the field

[(He Daleth Shin He) see notes in Gen. 3:1],

and every fowl (bird) of

[(Final Pe (Vau vowel) Ayin Lamed Caph Tau Aleph Vau)]

the air [(Final Mem Yod Mem Shin He) Heb. shamayim, Gr. ouranos, note in the KJV it is “the heaven,” in the Hebrew it is plural “the heavens” implying more than one, also see Gen. 14:19. The word for AIR in the OT is usually found in expressions speaking of the birds or fowl of the air (Job 41:16 is the only exception) and representing words normally translated “heaven.”]; and brought them [(Aleph Beth Yod Vau) root Aleph (Vau vowel) Beth, in Gen. 1:12 God “brought forth” Aleph Tzaddi (Vau vowel) Tau Vau; root Aleph Tzaddi Yod, the grasses and vegetation. See Gen. 2:22 also] {unto Adam} (to the man) [(Final Mem Daleth Aleph He Lamed Aleph) man or Adam Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth. In the Bible Gen. 1:26-27 “man” (see ADAM) refers to both the human species and to the male member. Adam in the Hebrew is both a personal name and a general noun, “mankind.” Adam as a personal name occurs at Gen. 2:20 (other references in 3:17, 21; 4:25; 5:2-5; 1 Chron. 1:1).] to see Yod Vau]

[(Tau (Vau vowel) Aleph Resh Lamed) root He Aleph Resh, “ And saw” in Gen. 1:4 Aleph Resh

what he would call them and whatsoever (whatever)

[((Vau vowel) Lamed Aleph Resh Qoph Yod He Mem)]: [(Resh Shin Aleph Lamed Caph Vau)]

(5) {Adam} (the man) [(Final Mem Daleth Aleph) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth. In the Bible Gen. 1:26-27 “man” (see ADAM) refers to both the human species and to the male member. Adam in the Hebrew is both a personal name and a general noun, “mankind.” Adam as a personal name occurs at Gen. 2:20 (other references in 3:17, 21; 4:25; 5:2-5; 1 Chron. 1:1).]

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 39 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day) (4) called person of thing]

[((Vau vowel) Lamed Aleph Resh Qoph Yod) call Gr. kaleo, to call, as to name a

{every} living creature [(He Yod (C)Heth Shin Pe Nun) creature - Heb. nephesh, soul, Gr. psyche. Here in the Creation account “living creatures” designates aquatic animals as seen in Gen. 1:21; mammals in 1:24; or any animals in 2:19], that was {the} (its) name {thereof} [((Vau vowel) Final Mem Shin Aleph Vau He) name - Heb. shem, Gr. onoma, when God named what he had made, he described for man the essence of the thing (Gen. 1:5, 8, 10; 2:11-14). By allowing Adam to give names, God enabled him to express relationship to his fellow creatures: Adam named the beasts (2:19-20) and woman (2:23). A name was given only by a person in a position of authority (Gen. 2;19; 2 Kings 23:34) and signified that the person named was appointed to a particular position, function, or relationship (Gen. 35:18; 2 Sam. 12:25)].

Genesis 2:20 “And Adam gave names (shows intelligence) to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.” (While naming the animals Adam realized he had no mate as they did.) Gen. 2:20 (2) {And Adam} (the man) [(Final Mem Daleth Aleph He) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth. In the Bible Gen. 1:26-27 “man” (see ADAM) refers to both the human species and to the male member. Adam in the Hebrew is both a personal name and a general noun, “mankind.” Here is the claim that Adam as a personal name occurs at Gen. 2:20 but as you can see the Hebrew word is the same as the previous general nouns (other references in 3:17, 21; 4:25; 5:2-5; 1 Chron. 1:1).] (1) gave [(Aleph Resh Qoph Yod Vau) in Gen. 1:5 God “called” the light, has the same root Aleph Resh Qoph Yod Vau, call Gr. kaleo, to call, as to name a person of thing] (3) names to all cattle

[(Tau (Vau vowel) Final Mem Shin) see notes in Gen. 2:19 “that was its name”] [He Mem He Beth He Lamed Caph Lamed) cattle KJV, “livestock” NIV)],

and to the fowl (birds) of the air [(Final Mem Yod Mem Shin He Final Pe (Vau vowel) Ayin Lamed Vau) Heb. shamayim, Gr. ouranos, note in the KJV it is “the heaven,” in the Hebrew it is plural “the heavens” implying more than one], and to every beast of the field

[( Lamed Caph Lamed Vau)] [(He Daleth Shin He Tau Yod (C)Heth) “beast” see notes in Gen. 3:1];

but for {Adam} (the man) [(Final Mem Daleth Aleph Lamed Vau) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth. In the Bible Gen. 1:26-27 “man” (see ADAM) refers to both the human species and to the male member. Adam in the Hebrew is both a personal name and a general noun, “mankind.” Here is the claim that Adam as a personal name occurs at Gen. 2:20 but as you can see the Hebrew word is the same as the previous general nouns (other references in 3:17, 21; 4:25; 5:2-5; 1 Chron. 1:1).] there was not found an help (a helper)

[(Aleph Tzaddi Mem Aleph Lamed)] [( Resh Zayin Ayin)]

meet (fit) for him [((Vau vowel) Daleth Gimel Nun Caph) often used as one word “helpmeet,” meaning a helper (SO NIV), generally a wife; but in Gen. 2:18 (KJV) it is two words “help meet.” Meet, i.e., a helper suitable for or complementing him. It is often changed to “helpmate,” which means the same.].

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 40 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day)

(The Creation of a woman for Adam to keep him company while in Eden.) Genesis 2:21 “And the LORD God caused a deep sleep (trance) to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof;” Gen. 2:21 {And} (2) the LORD God (Yahweh God) [(Final Mem Yod He Lamed Aleph He Vau He Yod) Heb. ‘elohim, and the LORD is equivalent to IHVH or YHWH.] {caused} (3) a deep sleep [(He Mem Daleth Resh Tau) sleep - Heb. shenah, yashen, shakhav, Gr. hypnos, in Gen. 2:21 and 15:12 this physical sleep was supernaturally imposed to accomplish a divine purpose; and deep - Heb. metsulah, “the ocean,” metsolah, “torment,” tehom, chaos, subterranean water, amiq, mysterious, amoq, depth, power.] [(Lamed Pe Yod Vau) root Lamed Pe Nun]

(1) (So … caused) to fall

upon {Adam} (the man) [(Final Mem Daleth Aleph Lamed Ayin) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth. In the Bible Gen. 1:26-27 “man” (see ADAM) refers to both the human species and to the male member. Adam in the Hebrew is both a personal name and a general noun, “mankind.” Here is the claim that Adam as a personal name occurs at Gen. 2:20 but as you can see the Hebrew word is the same as the previous general nouns (other references in 3:17, 21; 4:25; 5:2-5; 1 Chron. 1:1).], [(Final Nun Shin Yod Yod Vau) sleep - Heb. shenah, yashen, shakhav, Gr.

and (while) he slept hypnos]: {and he} took

[((C)Heth Qoph Yod Vau) root in Gen. 2:22 “taken” (C)Heth Qoph Lamed, “take”]

one [(Tau (C)Heth Aleph) assuming Heb. ‘ehath as compared to the reference in Gen. 1:5 as “one” day - Daleth (C)Heth Aleph one - Heb. ‘ehad] [(Vau Yod Tau Ayin Lamed Tzaddi Mem)],

of his ribs and closed up

[(Resh Gimel Samekh Yod Vau)]

{the} (with) flesh

[(Resh Shin Beth) flesh - Heb. basar, she’er, Gr. sarx]

instead thereof (its place)

[(He Nun Tau (C)Heth Tau)];

Genesis 2:22 “And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.” Gen. 2:22 {And} (3) the rib

[(Ayin Lamed Tzaddi He Tau Aleph)],

{which} (2) the LORD God (Yahweh God) [(Final Mem Yod He Lamed Aleph He Vau He Yod) Heb. ‘elohim, and the LORD is equivalent to IHVH or YHWH.] (4) (which he) had taken [((C)Heth Qoph Lamed Resh Shin Aleph) see Gen. 2:21 “took” one of his ribs but the root is “taken” (C)Heth Qoph Lamed]

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 41 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day) (5) from (the) man [(Final Mem Daleth Aleph He Final Nun Mem) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth. In the Bible Gen. 1:26-27 “man” (see ADAM) refers to both the human species and to the male member. Adam in the Hebrew is both a personal name and a general noun, “mankind.” Here is the claim that Adam as a personal name occurs at Gen. 2:20 but as you can see the Hebrew word is the same as the previous general nouns (other references in 3:17, 21; 4:25; 5:2-5; 1 Chron. 1:1).], (1) made [(Final Nun Beth Yod Vau) from a root He Nun Beth, Yahweh God here in Gen. 2:22 made is different than the “And … made” in Gen 1:7, 16, 25, 31; 2:4 God made the firmament, sun, moon, etc. as Shin Ayin Yod Vau which has a root “he had made” He Shin Ayin] {he a} (into a) woman [(He Shin Aleph Lamed) woman - Heb. ‘ishshah, for she was taken out of man, ish, Gr. gyne, the general account of Creation implies the full humanity of Eve (Gen. 1:26-27), and the special account of her creation (2:18-24) emphasizes her superiority to all lower animals, Adam’s need of her as helper, here intimate relationship to him as a part of his inmost being, and the nature of marriage as a “one flesh” relationship.], and brought her

[(He Aleph Beth Yod Vau) root Aleph (Vau vowel) Beth, see Gen. 2:19 also]

unto (to) the man [(Final Mem Daleth Aleph He Lamed Aleph) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth. In the Bible Gen. 1:26-27 “man” (see ADAM) refers to both the human species and to the male member. Adam in the Hebrew is both a personal name and a general noun, “mankind.” Here is the claim that Adam as a personal name occurs at Gen. 2:20 but as you can see the Hebrew word is the same as the previous general nouns (other references in 3:17, 21; 4:25; 5:2-5; 1 Chron. 1:1).].

Genesis 2:23 “And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman (Heb. ‘ishshah, Gr. gyne, other Heb. man-Ess), because she was taken out of Man.” (From the taking of the rib it made her equal to him, but near his heart.) Gen. 2:23 (2) {And Adam} (the man) [(Final Mem Daleth Aleph He) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth. In the Bible Gen. 1:26-27 “man” (see ADAM) refers to both the human species and to the male member. Adam in the Hebrew is both a personal name and a general noun, “mankind.” Here is the claim that Adam as a personal name occurs at Gen. 2:20 but as you can see the Hebrew word is the same as the previous general nouns (other references in 3:17, 21; 4:25; 5:2-5; 1 Chron. 1:1).]. [(Resh Mem Aleph Yod Vau) Viamr],

(1) (Then … ) said This

[(Tau Aleph Zayin)]

is now (at last) bone of my bones and flesh

of my flesh

[(Final Mem Ayin Pe He)] [(Final Mem Tzaddi Ayin)] [(Yod Mem Tzaddi Ayin Mem)], [(Resh Shin Beth

Vau) flesh - Heb. basar, she’er, Gr. sarx]

[(Yod Resh Shin Beth Mem) flesh - Heb. basar, she’er, Gr. sarx]:

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 42 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day) [(Tau Aleph Zayin Lamed)]

(she to this)

[(Aleph Resh Qoph Yod) call Gr. kaleo, to call, as to name a person of thing]

shall be called

Woman [(He Shin Aleph) woman - Heb. ‘ishshah, for she was taken out of man, ish, Gr. gyne, the general account of Creation implies the full humanity of Eve (Gen. 1:26-27), and the special account of her creation (2:18-24) emphasizes her superiority to all lower animals, Adam’s need of her as helper, here intimate relationship to him as a part of his inmost being, and the nature of marriage as a “one flesh” relationship.], because

[(Yod Caph)]

(5) she (this)

[(Tau Aleph Zayin)]

(4) was taken [(He (C)Heth Qoph Lamed) see Gen. 2:21 “took” one of his ribs and in Gen. 2:22 the root is “taken” (C)Heth Qoph Lamed] [(Shin Yod Aleph

(3) out of Man

Mem) man - ‘adham, ‘ish, Gr. anthropos].

Genesis 2:24 “Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.” (Righteousness to approve marriage) Gen. 2:24 (1) Therefore

[(Shin Yod Aleph) man - ‘adham, ‘ish, Gr. anthropos]

(3) {shall} a man

[(Beth Zayin Ayin Yod)]

(2) leave(s)

[(Vau Yod Beth Aleph Tau Aleph) father - Heb. ‘av, Gr. pater]

his father

[((Vau vowel) Mem Aleph Tau Aleph Vau)],

and his mother

[(Qoph Beth Daleth Vau)]

and {shall} cleave(s)

[((Vau vowel) Tau Shin Aleph Beth) here ish is “wife” also see Gen. 3:8, 3:17]:

unto (to) his wife and they {shall be} (become) (5) one (4) flesh

[(Final Nun Caph Lamed Ayin)]

[(Vau Yod He Vau)]

[(Daleth (C)Heth Aleph) one - Heb. ‘ehad] [(Resh Shin Beth Lamed) flesh - Heb. basar, she’er, Gr. sarx].

Genesis 2:25 “And they were both naked, the man and his wife, and were not ashamed.” Gen. 2:25 And {they} were both (of them) naked

[(Vau Yod He Yod Vau) root He Yod He in Gen. 3:22 “is become”]

[(Final Mem He Yod Nun Shin) second is Yod Nun Shin] [(Final Mem Yod Mem Vau Resh Ayin) see Gen. 3:21 “skins” Heb. ‘or, naked],

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 43 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day) the man [(Final Mem Daleth Aleph He) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth. In the Bible Gen. 1:26-27 “man” (see ADAM) refers to both the human species and to the male member. Adam in the Hebrew is both a personal name and a general noun, “mankind.” Adam as a personal name occurs at Gen. 2:20 (other references in 3:17, 21; 4:25; 5:2-5; 1 Chron. 1:1).] and his wife and were not ashamed vowel) Beth].

[((Vau vowel) Tau Shin Aleph Vau) here ish is “wife” also see Gen. 2:24], [(Vau Shin Shin Beth Tau Yod Aleph Lamed Vau) root Shin (Vau

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 44 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day)

Genesis 3:1 “Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?” Gen. 3:1 Now the serpent [(Shin (C)Heth Nun He Vau) serpent - Heb. nahash, probably from a root meaning serpent , or N(aw)H(aw)Sh, rather than from one meaning oracle (Heb. davar, Gr. logion) or meaning copper. Later in Gen. 4:22 one can see “bronze” Tau Shin (C)Heth Nun, but has different vowel points as seen here N(uh)Ch(oh)Sh(eh)T, a metal alloy composed of copper and tin.] was

[(He Yod He) in Gen. 3:22 “is become”]

more subtil (subtle) [(Final Mem Vau Resh Ayin)] subtle means so slight as to be difficult to detect or analyze; elusive, not immediately obvious; abstruse, crafty or sly; devious. Operating in a hidden, usually injurious way; insidious [Middle English sotil, from Old French, from Latin subtilis].] than any

[(Lamed Caph Mem)]

beast (other creature)

[(Tau Yod (C)Heth) seen in Gen. 2:19 “every beast of” root He Yod (C)Heth]

of the field (wild) [(He Daleth Shin He) see Gen. 2:5 regarding plants, and Gen. 2:19-20 “beast” , wild, wilderness - Heb. midhbar, wilderness, a place for driving cattle, a desert; Aravah “arid, barren” Isa. 33:9, 51:3 used with a definite article, denotes the plain of the Jordan and Dead Sea (2 Sam. 2:29); in Gen 4:8 “in the field” He Daleth Shin Beth.] {which} (2) the LORD God (Yahweh God) [(Final Mem Yod He Lamed Aleph He Vau He Yod) Heb. ‘elohim, and the LORD is equivalent to IHVH or YHWH and is not in reality a word but is known as the “Tetragrammaton,” the four consonants standing for the ancient Hebrew name for God commonly referred to as “Jehovah” or “Yahweh.” The original Hebrew text was not vocalized. YHWH was considered too sacred to pronounce, so ‘adonai (“my Lord”) was substituted in reading.] (1) (that) had made

[(He Shin Ayin Resh Shin Aleph)]. [(Resh Mem Aleph Yod Vau) Viamr]

{And} he said

unto (to) the woman [(He Shin Aleph He Lamed Aleph) woman - Heb. ‘ishshah, for she was taken out of man, ish, Gr. gyne, the general account of Creation implies the full humanity of Eve (Gen. 1:26-27), and the special account of her creation (2:18-24) emphasizes her superiority to all lower animals, Adam’s need of her as helper, here intimate relationship to him as a part of his inmost being, and the nature of marriage as a “one flesh” relationship.], {Yea, hath} (4) God [(Final Mem Yod He Lamed Aleph) Heb. ‘elohim, note that here the Elohim returns to the scene and speaks to the woman, whereas Yahweh God in Gen. 3:1 is only referenced as making the serpent.] (3) (indeed did say) said Ye (you) shall not eat

[(Resh Mem Aleph Yod Caph Final Pe Aleph)], [(Vau Lamed Caph Aleph Tau Aleph Lamed) see Gen. 3:2 notes]

of every (any) tree of [(Final Tzaddi Ayin Lamed Caph Mem) tree - Heb. ‘ets, tree wood, Gr. dendron, tree, xylon, timber, wood, tree] the garden

[(Final Nun Gimel He) garden - Heb. gan, gannah, a covered or hidden place; Gr. kepos]?

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 45 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day)

Genesis 3:2 “And the woman said unto the serpent, We may eat of the fruit of the trees of the garden:” Gen. 3:2 {And} (2) the woman [(He Shin Aleph He) woman - Heb. ‘ishshah, for she was taken out of man, ish, Gr. gyne, the general account of Creation implies the full humanity of Eve (Gen. 1:26-27), and the special account of her creation (2:18-24) emphasizes her superiority to all lower animals, Adam’s need of her as helper, here intimate relationship to him as a part of his inmost being, and the nature of marriage as a “one flesh” relationship.] [(Resh Mem Aleph Tau Vau) note that Tau replaces the usual Yod in Viamr]

(1) (And … ) said

(3) unto (to) the serpent [(Shin (C)Heth Nun He Lamed Aleph) serpent - Heb. nahash, probably from a root meaning serpent rather than from one meaning oracle (Heb. davar, Gr. logion) or meaning copper], (6) We may eat [(Lamed Caph Aleph Nun) as opposed to “you may eat” 2:16 or “you eat” in 2:17; and “you shall not eat” in Gen. 3:1,2; later in 3:11 “Hast thou eaten”; 3:17 “and hast eaten”; 3:22 “and eat”] [(Yod Resh Pe Mem) fruit - Heb. peri, Gr. karpos]

(4) of the fruit of

(5) {the trees} (any tree) of the garden [(Final Nun Gimel He Final Tzaddi Ayin) garden - Heb. gan, gannah, a covered or hidden place; Gr. kepos; and Eden - Heb. ‘eden, delight, planted for the newly created man, Adam; and tree - Heb. ‘ets, tree wood, Gr. dendron, tree, xylon, timber, wood, tree]:

Genesis 3:3 “But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.” Gen. 3:3 But of the fruit of the tree tree] which is

[(Yod Resh Pe Mem Vau) fruit - Heb. peri, Gr. karpos]

[(Final Tzaddi Ayin He) tree - Heb. ‘ets, tree wood, Gr. dendron, tree, xylon, timber, wood, [(Resh Shin Aleph)]

in the midst of the garden [(Final Nun Gimel He Final Caph (Vau vowel) Tau Beth ) garden Heb. gan, gannah, a covered or hidden place; Gr. kepos], (2) God [(Final Mem Yod He Lamed Aleph) Heb. ‘elohim, note that here the Elohim whom spoke to the woman in Gen. 3:1 regarding a specific tree in the garden that they shall not eat from, is referenced again.] [(Resh Mem Aleph)],

(1) {hath} said Ye (you) shall not eat (from) of it

[(Vau Nun Mem Mem)],

neither shall ye (you) touch it

[(Vau Lamed Caph Aleph Tau Aleph Lamed) see Gen. 3:2 notes]

[(Vau Ayin Gimel Tau Aleph Lamed Vau)]

[((Vau Vowel) Beth)],

lest ye (you) die [(Final Nun Vau Taw Mem Tau Final Nun Pe) die, death - Heb. maweth, Gr. thanatos, nekros, seen in Gen. 2:17 the root Tau Vau Mem].

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 46 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day)

Genesis 3:4 “And the serpent said unto the woman, Ye shall not surely die:” Gen. 3:4 {And} (2) the serpent [(Shin (C)Heth Nun He) serpent - Heb. nahash, probably from a root meaning serpent rather than from one meaning oracle (Heb. davar, Gr. logion) or copper], (1) (But … ) said

[()][(Resh Mem Aleph Yod Vau) Viamr]

unto (to) the woman [(He Shin Aleph He Lamed Aleph) woman - Heb. ‘ishshah, for she was taken out of man, ish, Gr. gyne, the general account of Creation implies the full humanity of Eve (Gen. 1:26-27), and the special account of her creation (2:18-24) emphasizes her superiority to all lower animals, Adam’s need of her as helper, here intimate relationship to him as a part of his inmost being, and the nature of marriage as a “one flesh” relationship.], {Ye shall} not (dying)

[(Beth (Vau vowel) Mem Aleph Lamed) negative for the root Tau Vau Mem]

{surely} (you will … ) die [(Final Nun Vau Taw Mem Tau) die, death - Heb. maweth, Gr. thanatos, nekros, seen in Gen. 2:17 the root Tau Vau Mem]:

Genesis 3:5 “For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.” Gen. 3:5 {For} (2) God [(Final Mem Yod He Lamed Aleph) Heb. ‘elohim, note that here the serpent is referring to the Elohim whom spoke to the woman in Gen. 3:1 and 3:3 regarding a specific tree in the garden that they shall not touch or eat from.] (1) {doth} (For … ) know(s) [(Ayin Daleth Yod) earlier in Gen. 2:9 Yahweh God made to grow a tree of knowledge - Heb. Tau Ayin Daleth - possibly duat in the midst of the garden along with the tree of life. Here in Gen. 3:5 the serpent claims that the Elohim had knowledge of the tree and its effect.] that (when) in the day (of) [(Final Mem (Vau vowel) Yod Beth Yod Caph)] Day - Heb. yom, Gr. hemera, could also be said as “in the day that” as in Gen 2:4 Final Mem (Vau vowel) Yod Beth.] ye (you) eat [(Final Mem Caph Lamed Caph Aleph) as opposed to “you may eat” 2:16 or “you eat” in 2:17, 3:5; and “you shall not eat” in Gen. 3:1,2] thereof, then (of it)

[(Vau Nun Mem Mem)]

(4) your eyes [(Final Mem Caph Yod Nun Yod Ayin) eye - Heb. ‘ayin, Gr. ophthalmos, the organ of sight, the most valued of the members of the body. Frequently “eye” speaks of spiritual perception and understanding.] (3) shall (will) be opened and ye (you) shall (will) be become”] as (like) gods (God)

[(Vau (C)Heth Qoph Pe Nun Vau)], [(Final Mem Tau Yod Yod He Vau) root He Yod He in Gen. 3:22 “is

[(Final Mem Yod He Lamed Aleph Caph) Heb. ‘elohim, not KJV “as gods”],

knowing (knowers of) [(Yod Ayin Daleth Yod) God … “know(s)” in Gen. 3:5 is Ayin Daleth Yod; in Gen. 2:9 it is seen as a special tree of knowledge - Heb. Tau Ayin Daleth - possibly duat] good and evil [(Ayin Resh Vau Beth (Vau vowel) Teth) evil or wicked, wickedness - Heb. ra’, rasha, Gr. poneros, poneria, kakos, moral evil or sin is any lack of conformity to the moral law of God; good - Heb. tobh, Gr. agathos, kalos].

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 47 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day)

Genesis 3:6 “And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.” Gen. 3:6 {And when} (2) the woman [(He Shin Aleph He) woman - Heb. ‘ishshah, for she was taken out of man, ish, Gr. gyne, the general account of Creation implies the full humanity of Eve (Gen. 1:26-27), and the special account of her creation (2:18-24) emphasizes her superiority to all lower animals, Adam’s need of her as helper, here intimate relationship to him as a part of his inmost being, and the nature of marriage as a “one flesh” relationship.], [(Aleph Resh Tau Vau) root He Aleph Resh, “to see” in Gen. 2:19 Tau (Vau

(1) (So when … ) saw vowel) Aleph Resh Lamed]

[(Final Tzaddi Ayin He) tree - Heb. ‘ets, tree wood, Gr. dendron, tree, xylon,

(4) {that} the tree timber, wood, tree]

[(Beth (Vau vowel) Teth Yod Caph) good - Heb. tobh, Gr. agathos,

(3) (that … ) was good kalos]:

for food [(Lamed Caph Aleph Mem Lamed) in Gen. 1:29 God prescribed a vegetarian diet for mankind, in Gen. 2:9 it is defined as food in Eden, here in Gen. 3:6 the tree of knowledge was good for food to the woman.], and that

[(Yod Caph Vau)] [(Aleph Vau He He Vau Aleph Tau)]

it was pleasant (a delight)

to the eyes [()], [(Final Mem Yod Nun Yod Ayin Lamed) eye - Heb. ‘ayin, Gr. ophthalmos, the organ of sight, the most valued of the members of the body. Frequently “eye” speaks of spiritual perception and understanding.], (6) {the} (and a) tree timber, wood, tree]

[(Final Tzaddi Ayin He) tree - Heb. ‘ets, tree wood, Gr. dendron, tree, xylon,

(5) (that … was) to be desired

[(Daleth Mem (C)Heth Nun Vau)]

to make one wise [(Lamed Yod Caph Shin Heth Lamed) root Lamed Caph Shin, the commonest OT word for wisdom are Hebrew hakham and related forms and Greek sophia. The seven pillars of wisdom are mentioned but not defined (Prov. 9:1 “Wisdom hath builded her house, she hath hewn out her seven pillars:” The Hebrew word for pillar is timeroth (“palm trees”) referring to their spreading tops. The pillars of the earth (Job 9:6; Psalm 75:3) and of heaven (Job 26:11) refer to the fixed order in the heavens; God “suspends the earth over nothing” (Job 26:7).], she took

[((C)Heth Qoph Tau Vau) root Cheth Qoph Lamed]

of {the} (its) fruit {thereof}

[((Vau vowel) Yod Resh Pe Mem) fruit - Heb. peri, Gr. karpos],

and {did eat} (ate) [(Lamed Caph Aleph Tau Vau) as opposed to “you may eat” 2:16 or “you eat” in 2:17; and “you shall not eat” in Gen. 3:1,2; and in Gen. 3:6 “and ate”; and Gen. 3:8 “eat from it”], and (she … ) gave [(Final Nun Tau Tau Vau) root Final Nun Tau Nun, the word “called” in Gen. 1:5 is Aleph Resh Qoph Yod Vau, or call Gr. kaleo, to call, as to name a person of thing, as seen in Gen. 2:20 the man “gave” names has the same root as “called”, also see “thou gavest” in Gen. 3:12]

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 48 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day) [(He Shin Yod Aleph Lamed Final Mem Gimel) “also” is gm]

also unto (to) her husband [(He Mem Ayin)];

with her

and he {did eat} (ate) [(Lamed Caph Aleph Yod Vau) as opposed to “you may eat” 2:16 or “you eat” in 2:17; and “you shall not eat” in Gen. 3:1,2; and here in Gen. 3:6 “and ate”].

Genesis 3:7 “And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.” Gen. 3:7 {And} (2) the eyes of {them} both [(Final Mem He Yod Nun Shin Yod Nun Yod Ayin) second is Yod Nun Shin; and eye - Heb. ‘ayin, Gr. ophthalmos, the organ of sight, the most valued of the members of the body. Frequently “eye” speaks of spiritual perception and understanding.] [(He Nun (C)Heth Qoph Pe Tau Vau) in Gen. 3:5 “will be opened”],

(1) (then ) were opened

[(Vau Ayin Daleth Yod Vau) see previous notes in Gen. 2:9 and 3:5]

(3) and they knew

that {they} were naked [(Final Mem Mem Resh Yod Ayin Yod Caph) in Gen. 2:25 and they were both “naked” Final Mem Yod Mem Vau Resh Ayin; see Gen. 3:21 “skins” Heb. ‘or, naked]; (they)

[(Final Mem He)] [(Vau Resh Pe Tau Yod Vau)]

and they sewed (together)

fig leaves {together} [(He Nun Aleph Tau He Lamed Ayin) the fig was the first plant to be mentioned in the Bible in Gen. 3:7, it represented peace and prosperity in later times.], [(Vau Shin Ayin Yod Vau) root “make” He Shin Ayin]

and (they) made

[(Final Mem He Lamed) as if this means “the people” see notes in Gen. 3:8]

themselves aprons

[(Tau Resh Gimel (C)Heth)].

Genesis 3:8 “And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.” Gen. 3:8 And they heard the voice (sound) of

[(Vau Ayin Mem Shin Yod Vau) see Gen. 3:10 for “I heard”] [(Lamed (Vau vowel) Qoph Tau Aleph)]

the LORD God (Yahweh God) [(Final Mem Yod He Lamed Aleph He Vau He Yod) Heb. ‘elohim, and the LORD is equivalent to IHVH or YHWH. Here in Gen. 3:8 Yahweh God returns to walk in the garden to discover the disobedience of his creation as commanded in Gen. 2:16-17.] walking [(Final Caph Lamed He Tau Mem) Gen. 5:22, more than a dozen Hebrew and Greek verbs are translated “walk.” Used hundreds of times, the meaning is literal but often figurative (e.g., Psalm 1:1).] in the garden kepos]

[(Final Nun Gimel Beth) garden - Heb. gan, gannah, a covered or hidden place; Gr.

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 49 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day) in the cool of the day [(Final Mem (Vau vowel) Yod He (C)Heth Vau Resh Lamed) twilight; Day Heb. yom, Gr. hemera, a period of daylight or a period of twenty-four hours; and “in the cool of” the day, whether Yahweh God came in the evening or morning does not correlate with “day one” through “day six” in Gen. 1:5, etc. regarding “evening” Beth Resh Ayin or the “morning” Resh Qoph Beth as you can see. This suggest that the Creation Day and this day are different aspects.]: (2) {and Adam} (the man) [(Final Mem Daleth Aleph He) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth. In the Bible Gen. 1:26-27 “man” (see ADAM) refers to both the human species and to the male member. Adam in the Hebrew is both a personal name and a general noun, “mankind.” Here is the claim that Adam as a personal name occurs at Gen. 2:20 but as you can see the Hebrew word is the same as the previous general nouns (other references in 3:17, 21; 4:25; 5:2-5; 1 Chron. 1:1).] (3) and his wife

[((Vau vowel) Tau Shin Aleph Vau) here ish is “wife” also see Gen. 2:24, 25]

(1) (and … ) hid themselves [(Aleph Beth (C)Heth Tau Yod Vau) note difference in Gen. 3:7 “and they made” Vau Shin Ayin Yod Vau with the root “make” He Shin Ayin and “themselves” is Final Mem He Lamed, or “to them” as if this means “the people.” It is unknown to me whether “themselves,” is not required and the root here is “hid” Aleph Beth (C)Heth. Later in Gen. 4:14 “I shall be hidden” Resh Tau Samekh Aleph.] from the presence of [(Yod Nun Pe Mem) Heb. panim, face, from is M(ih) P(uh)N(ay)I is a word representing the shekinah - Heb. shekhinah, dwelling of God, here is unknown but shekinah is a word not found in the Bible, and is employed by some Jews and by Christians to describe the visible presence of the Lord. It is alluded to in such places as Isaiah 60:2 by the phrase “his glory” and in Romans 9:4 by the phrase “the glory.” Moses calls this the “cloud” in Exodus 14:19. One of the most frequent and suggestive uses of the figure of clouds is in connection with the presence of God. Clouds both veil and reveal the divine presence. God rides on the clouds (Isa. 19:1; Nah. 1:3); he is present in the cloud (Exod. 19:9, 24:16, 34:5). The pillar of cloud symbolized god’s presence and guidance to the children of Israel (Exod. 40:36, Psalm 78:14). A cloud appeared at our Lord’s transfiguration (Matt. 17:5) and at his ascension (Acts 1:9), and it has a place in his prediction of his coming again (Matt. 24:30, 26:64).] the LORD God (Yahweh God) [(Final Mem Yod He Lamed Aleph He Vau He Yod) Heb. ‘elohim, and the LORD is equivalent to IHVH or YHWH. Here in Gen. 3:8 Yahweh God returns to walk in the garden to discover the disobedience of his creation as commanded in Gen. 2:16-17.] amongst (among)

[(Final Caph (Vau vowel) Tau Beth)]

the trees of the garden [(Final Nun Gimel He Final Tzaddi Ayin) garden - Heb. gan, gannah, a covered or hidden place; Gr. kepos; and tree - Heb. ‘ets, tree wood, Gr. dendron, tree, xylon, timber, wood, tree] .

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 50 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day)

Genesis 3:9 “And the LORD God called unto Adam, and said unto him, Where art thou?” Gen. 3:9 {And} (2) the LORD God (Yahweh God) [(Final Mem Yod He Lamed Aleph He Vau He Yod) Heb. ‘elohim, and the LORD is equivalent to IHVH or YHWH.] [(Aleph Resh Qoph Yod Vau) call Gr. kaleo, to call, as to name a person of

(1) (But … ) called thing]

{unto Adam} (to the man) [(Final Mem Daleth Aleph He Lamed Aleph) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth.], [((Vau vowel) Lamed

and said unto (to) him

Resh Mem Aleph Yod Vau) Viamr],

[(He Caph Yod Aleph)]?

Where {art thou} (are you)

Genesis 3:10 “And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.” [(Resh Mem Aleph Yod Vau) Viamr],

Gen. 3:10 (1) And he said

[(Yod Tau Ayin Mem Shin) stated in Gen. 3:8 “And they heard” Vau Ayin Mem Shin Yod

(3) I heard Vau]

(2) thy voice (the sound of thee)

[( Final Caph Lamed Qoph Tau Aleph)]

[(Final Nun Gimel Beth) garden - Heb. gan, gannah, a covered or hidden place; Gr.

in the garden kepos],

and I was afraid [(Aleph Resh Yod Aleph Vau) fear - Heb. yir’ah, Gr. phobos, there are fifteen different Hebrew nouns that are rendered “fear” in KJV.], because {I} was naked

[(Final Mem Lamed Yod Ayin Yod Caph)];

(I) [(Yod Caph Nun Aleph) here is the Hebrew personal pronoun word “I” or anochi A(aw)N(oh)Ch(ih)Y, which in later chapters will be more interesting to discuss.] [(Aleph Beth (C)Heth Aleph Vau) root “hid” Aleph Beth (C)Heth].

and I hid myself

Genesis 3:11 “And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?” Gen. 3:11 {And} he said Who

[(Resh Mem Aleph Yod Vau) Viamr],

[(Yod Mem)]

told thee (you)

[(Final Caph Lamed Daleth Yod Gimel He) root Daleth Gimel Nun,]

(2) that thou wast (you were) (1) (that) naked

[(He Tau Aleph)] [(Final Mem Lamed Yod Ayin Yod Caph)]?

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 51 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day) (8) Hast thou (Have you) eaten

[(Tau Lamed Caph Aleph)]

(3) of the tree(?) [(Final Tzaddi Ayin He Final Nun Mem He) tree - Heb. ‘ets, tree wood, Gr. dendron, tree, xylon, timber, wood, tree], [(Resh Shin Aleph)]

(4) whereof (of which) (5) I commanded thee (you)

[(Final Caph Yod Tau Yod Vau Tzaddi) see notes in Gen. 3:17]

(6) {that thou shouldest} not

[(Yod Tau Lamed Beth Lamed)] [(Vau Nun Mem Mem Lamed Caph Aleph) see notes in Gen. 3:6]?

(7) (to) eat (from it)

Genesis 3:12 “And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.” Gen. 3:12 {And} (2) the man [(Final Mem Daleth Aleph He) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth.], [(Resh Mem Aleph Yod Vau) Viamr],

(1) (and … ) said

[(He Shin Aleph He) woman - Heb. ‘ishshah, for she was taken out of man, ish, Gr.

The woman gyne]

[(Resh Shin Aleph)]

whom

thou gavest [(He Tau Tau Nun) root Final Nun Tau Nun, seen in Gen. 1:17 as “set”; Gen. 1:29 as “given”; Gen 3:6 “gave”] to be with me she gave me

[(Yod Daleth Mem Ayin)],

[(Aleph Vau He)] [(Yod Lamed He Nun Tau Nun) root Final Nun Tau Nun, seen above as “thou gavest”]

of the tree [( Final Tzaddi Ayin He Final Nun Mem) tree - Heb. ‘ets, tree wood, Gr. dendron, tree, xylon, timber, wood, tree] and I {did eat} (ate) [ [(Lamed Caph Aleph Vau) as opposed to “you may eat” 2:16 or “you eat” in 2:17; and “you shall not eat” in Gen. 3:1,2; later in 3:11 “Hast thou eaten” ].

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 52 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day)

Genesis 3:13 “And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat.” Gen. 3:13 {And} (2) the LORD God (Yahweh God) [(Final Mem Yod He Lamed Aleph He Vau He Yod) Heb. ‘elohim, and the LORD is equivalent to IHVH or YHWH.] [( Resh Mem Aleph Yod Vau) Viamr]

(1) (Then … ) said

[( He Shin Aleph Lamed) woman - Heb. ‘ishshah, for she was taken out of

unto (to) the woman man, ish, Gr. gyne], What is this

[(Tau Aleph Zayin

He Mem)] [(Tau Yod Shin Ayin) root He Shin Ayin]?

that thou hast (you have) done

[(He Shin Aleph He) woman - Heb. ‘ishshah, for she was taken out of

(4) {And} the woman man, ish, Gr. gyne]

[()], [(Resh Mem Aleph Tau Vau)],

(3) (and … ) said

The serpent [(Shin (C)Heth Nun He) serpent - Heb. nahash, probably from a root meaning serpent rather than from one meaning oracle (Heb. davar, Gr. logion) or copper], beguiled me

[(Yod Nun Aleph Yod Shin He) root Aleph Shin Nun],

and I {did eat} (ate) [(Lamed Caph Aleph Vau) as opposed to “you may eat” 2:16 or “you eat” in 2:17, 3:5; and “you shall not eat” in Gen. 3:1,2; and in Gen. 3:6 “and ate”; and Gen. 3:8 “eat from it”; and in 3:11 “Hast thou eaten”].

Genesis 3:14 “And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:” Gen. 3:14 {And} (2) the LORD God (Yahweh God) [(Final Mem Yod He Lamed Aleph He Vau He Yod) Heb. ‘elohim, and the LORD is equivalent to IHVH or YHWH.] (1) (and … ) said

[(Resh Mem Aleph Yod Vau) Viamr]

unto the serpent [(Shin (C)Heth Nun He Lamed Aleph) serpent - Heb. nahash, probably from a root meaning serpent rather than from one meaning oracle (Heb. davar, Gr. logion) or copper], Because thou hast (you have) done this

[(Tau Yod Shin Ayin Yod Caph) root He Shin Ayin]

[(Tau Aleph Zayin)],

(4) thou art (are you)

[(Resh Tau Aleph)]

(3) cursed [(Resh Vau Resh Aleph) root Resh Resh Aleph, Curse - Heb. ‘alah, me’erah, qelalah, Gr. katapa, the reverse of “to bless,” and here is a divine judgment imposed on the serpent.]

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 53 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day) above all cattle [(He Mem He Beth He Lamed Caph Mem) cattle KJV, “livestock” NIV, see Gen. 4:20 “ have cattle” He Nun Qoph Mem, seen as M(ih)Kh(uh)N(eh)H.], [( Tau Yod (C)Heth Lamed Caph Mem Vau)]

and above {every beast} (all animals) of

the field (wild (lit., the field)) [(He Daleth Shin He) see Gen. 2:5 regarding plants, and Gen. 2:1920, 3:2 “beast” , wild, wilderness - Heb. midhbar, wilderness, a place for driving cattle, a desert; Aravah “arid, barren” Isa. 33:9, 51:3 used with a definite article, denotes the plain of the Jordan and Dead Sea (2 Sam. 2:29); [(Final Caph Nun (C)Heth Gimel Lamed Ayin)]

upon thy belly

[(Final Caph Lamed Tau) root Final Caph Lamed He, as opposed to “return” in

shalt thou (you shall) go Gen. 3:19],

[(Resh Pe Ayin Vau) Dust - Heb. ‘avaq, dust; ‘aphar, dust; Gr. koniortos, dust; chous,

and dust clay, earth]

shalt thou (you shall) eat [(Lamed Caph Aleph Tau) as opposed to “you may eat” 2:16 or “you eat” in 2:17, 3:5; and “you shall not eat” in Gen. 3:1,2; and in Gen. 3:6 “and ate”; and Gen. 3:8 “eat from it”; and in 3:11 “Hast thou eaten”; in 3:13 “I did eat”; Gen. 3:17 “eat of it”] [(Yod Mem Yod Lamed Caph)] Day - Heb. yom, Gr. hemera]

all the days of

[(Final Caph Yod Yod (C)Heth)]:

thy (your) life

Genesis 3:15 “And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.” Gen. 3:15 {And} (2) I will put Yod, the root Final Mem Vau Shin]

[(Tau Yod Shin Aleph) note in Gen. 2:8 “he put” Final Mem Shin

[(He Beth Yod Aleph Vau)]

(1) (and) enmity

[(Final Caph Nun Yod Beth)]

(3) between thee (you) (4) {and} (between)

[(Final Nun Yod Beth Vau)] [(He Shin Aleph He) woman - Heb. ‘ishshah, for she was taken out of man, ish,

(5) the woman Gr. gyne],

[(Final Nun Yod Beth Vau)]

(6) and between

(7) thy (your) seed [(Final Caph Ayin Resh Zayin) seed - Heb. zera’, Gr. sperma, sporos, as a figurative meaning as “descendants” seen in Gen. 13:16 KJV.] (8) {and} (between)

[(Final Nun Yod Beth Vau)]

(9) her seed [(He Ayin Resh Zayin) seed - Heb. zera’, Gr. sperma, sporos, as a figurative meaning as “descendants” seen in Gen. 13:16 KJV.]; (10) it (he)

[(Aleph Vau He)]

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 54 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day) [(Final Caph Pe Vau Shin Yod) root Final Pe Vau Shin]

(11) shall bruise thy (thee)

(12) head [(Shin Aleph Resh) head - Heb. ro’sh, Gr. kephale, first used in Gen. 2:10 as the “four heads” from the garden. The OT uses ro’sh 592 times, translated “chief,” “leader,” “top,” “company,” “beginning,” “captain,” and “hair” but most often “head.”], (13) and thou (you)

[(He Tau Aleph Vau)] [(Vau Nun Pe Vau Shin Tau) root Final Pe Vau Shin]

(14) shalt (shall) bruise his (him)

(15) heel

[(Beth Qoph Ayin)].

Genesis 3:16 “Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.” Gen. 3:16 {Unto} (to) the woman ‘ishshah, for she was taken out of man, ish, Gr. gyne] he said

[(He Shin Aleph He Lamed Aleph) woman - Heb.

[(Resh Mem Aleph)],

I will greatly multiply

[(He Beth Resh Aleph He Beth Resh He) root He Beth Resh]

thy sorrow (your pain) toil]

[(Final Caph Nun (Vau vowel) Beth Tzaddi Ayin) see Gen. 3:17 “sorrow” or

and thy (your) conception [(Final Caph Nun Resh He Vau) birth or travail - in the OT the Hebrew word yaladh, “to bear a child,” for toil or trouble hul, “anguish,” halah, ”to be weak or sick,” ‘amal, “toil,” ‘invan, “occupation, task”]; [(Beth Tzaddi Ayin Beth)]

in sorrow (pain)

thou (you) shalt (shall) bring forth [(Yod Daleth Lamed Tau) root Daleth Lamed Yod, toledhoth, from a root yalad (Daleth Lamed Yod), to beget, used always in the plural, refers to lines of descent from ancestor and occurs in Gen. 2:4 in the phrase “these are the generations of”). children

[(Final Mem Yod Nun Beth) son - Heb. ben, Gr. huios, in Gen. 5:4 “sons”.];

(2) {and} thy (your) desire

[(Final Caph Tau Qoph Vau Shin Tau)]

(1) (yet … for) {shall be to thy} (your) husband Vau)], and he

[(Final Caph Shin Yod Aleph Lamed Aleph

[(Aleph Vau He Vau)]

shall rule over thee (you)

[(Final Caph Lamed Shin Mem Yod)].

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 55 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day)

Genesis 3:17 “And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life;” Gen. 3:17 And unto (to) Adam [(Final Mem Daleth Aleph Lamed Vau) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth. In the Bible Gen. 1:26-27 “man” (see ADAM) refers to both the human species and to the male member. Adam in the Hebrew is both a personal name and a general noun, “mankind.” Here is the claim that Adam as a personal name occurs at Gen. 2:20 but as you can see the Hebrew word is the same as the previous general nouns (other references in 3:17, 21; 4:25; 5:2-5; 1 Chron. 1:1).] [(Resh Mem Aleph)],

he said

Because thou hast hearkened (you have listened)

[(Tau Ayin Mem Shin Yod Caph)]

[(Lamed (Vau vowel) Qoph Lamed)]

unto (to) the voice of

[(Final Caph (Vau vowel) Tau Shin Aleph) here ish is “wife” also see Gen. 2:24, 3:8],

thy wife and hast eaten

[(Lamed Caph Aleph Tau Vau) see notes in Gen. 3:2]

of the tree [(Final Tzaddi Ayin He Final Nun Mem) tree - Heb. ‘ets, tree wood, Gr. dendron, tree, xylon, timber, wood, tree], of which I commanded thee (you) [(Final Caph Yod Tau Vau Tzaddi Resh Shin Aleph) root He Vau Tzaddi, seen in Gen. 2:16 “And … commanded” Vau Tzaddi Yod Vau, and in Gen. 3:11 as “I commanded thee” Final Caph Yod Tau Yod Vau Tzaddi] [(Resh Mem Aleph Lamed)],

saying

[(Lamed Caph Aleph Tau Aleph Lamed) as seen in Gen. 2:17]

Thou shalt (you shall) not eat of it

[(Vau Nun Mem Mem)]:

cursed is [(He Resh Vau Resh Aleph) root Resh Resh Aleph, Curse - Heb. ‘alah, me’erah, qelalah, Gr. katapa, the reverse of “to bless,” and here is a divine judgment imposed on the ground because of man’s sin.] the ground [(He Mem Daleth Aleph He) Heb. ‘adhamah, ground, commonly means the tilled reddish soil of Palestine. But it is also used to denote a piece of real estate (Gen. 47:18ff.), earth as a material substance (2:7), a territory (28:15), the whole earth (Gen. 12:3; Deut. 14:2).]. [(Final Caph Resh Vau Beth Ayin Beth)];

for thy sake (because of you) in sorrow (toil)

[(Final Nun (Vau vowel) Beth Tzaddi Ayin

shalt thou (you shall) eat of it all the days of thy (your) life

Beth) see Gen. 3:16 “sorrow” or pain]

[(He Nun Lamed Caph Aleph Tau) see notes in Gen. 3:14]

[(Yod Mem Yod Lamed Caph)] Day - Heb. yom, Gr. hemera] [(Final Caph Yod Yod (C)Heth)];

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Genesis 3:18 “Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;” [(Final Tzaddi (Vau vowel) Qoph Vau) nettles]

Gen. 3:18 Thorns {also}

and thistles [(Resh Daleth Resh Daleth Vau) also bramble, brier or thorn originated at the time of God’s curse on Adam because of his sin and are found in every part of Palestine.] [((C)Heth Yod Mem Tzaddi Tau) root (C)Heth Mem Tzaddi]

shall it (it shall) bring forth [(Final Caph Lamed)];

to thee (you)

[(Tau Lamed Caph Aleph Vau)]

and thou shalt (you shall) eat

[(Beth Shin Ayin Tau Aleph)]

the herb (plants) of

[(He Daleth Shin He) see notes in Gen. 3:1];

the field

Genesis 3:19 “In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.” Gen. 3:19 In the sweat of [(Tau Ayin Zayin Beth) sweat - Heb. ze’ah, Gr. hidros, as seen here after the Fall, God told Adam that he would have to work hard enough to cause sweat in order to get his food.] thy (your) face [(Final Caph Yod Pe Aleph) In the OT it is the translation of three Hebrew words: ‘ayin, “eye”; ‘aph, “nose”; panim, “face.”] [(Lamed Caph Aleph Tau)]

shalt thou (you shall) eat bread general.],

[(Final Mem (C)Heth Lamed) is the universal solid food, and is often used figuratively for food in

[(Final Caph Beth Vau Shin Daleth Ayin)]

till thou (you) return

unto (to) the ground [(He Mem Daleth Aleph He commonly means the tilled reddish soil of Palestine.]; [(He Nun Mem Mem)]

for out of it

[(Tau (C)Heth Qoph Lamed) see note in Gen. 2:22]:

wast thou (you were) taken for dust chous, clay, earth] thou art (you are)

Lamed Aleph) Heb. ‘adhamah, ground,

[(Resh Pe Ayin Yod Caph) Dust - Heb. ‘avaq, dust; ‘aphar, dust; Gr. koniortos, dust;

[(He Tau Aleph)],

and unto (to) dust [(Resh Pe Ayin Lamed Aleph Vau) Dust - Heb. ‘avaq, dust; ‘aphar, dust; Gr. koniortos, dust; chous, clay, earth] shalt thou (you shall) return

[(Beth Vau Shin Tau) as opposed to “go” in Gen. 3:14].

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Genesis 3:20 “And Adam called his wife's name Eve; because she was the mother of all living.” Gen. 3:20 (2) {And Adam} (The man) [(Final Mem Daleth Aleph He) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth.] [(Aleph Resh Qoph Yod Vau) call Gr. kaleo, to call, as to name a person of thing]

(1) called

his wife's name [((Vau vowel) Tau Shin Aleph Final Mem Shin) name - Heb. shem, Gr. onoma; in Gen. 2:24, 25 ish is “wife” also see Gen. 3:8, 3:17.] Eve (life) [(He Vau (C)Heth) Eve - Heb. hawwah, life, living. H(ah)V(aw)H, and note 5 + 6 + 8 = 19 if it merits any future numerical significance. Assumed to be the first woman formed by God out of Adam’s side. Adam or the man designated her in Gen. 2:23 a woman or Hebrew ‘ishshah, for she was taken out of man or Hebrew ‘ish. The name “Eve” was given to her after the Fall and implies both her being the mother of all living (human beings) and the mother of the promised Seed who would give life to the human race now subjected to death.]; [(Aleph Vau He Yod Caph)]

because she was

[(He Tau Yod He) root He Yod He in Gen. 3:22 “is become”]

the mother of

[(Final Mem Aleph)]

all living [(Yod (C)Heth Lamed Caph)in Gen. 1:28 man was given dominion “and over every living thing” He Yod (C)Heth Lamed Caph Beth Vau; and in Gen. 2:7 man became “a living soul (being)” He Yod (C)Heth Shin Pe Nun Lamed or living creature, soul - Heb. nephesh, soul, Gr. psyche, this word reflects consciousness].

Genesis 3:21 “Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.” Gen. 3:21 (3) {Unto Adam also} (for Adam) [(Final Mem Daleth Aleph Lamed) man or Adam Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth.], (4) and to his wife see Gen. 3:8, 3:17]

[((Vau vowel) Tau Shin Aleph Lamed Vau) in Gen. 2:24, 25 ish is “wife” also

(2) {did} the LORD God (Yahweh God) [(Final Mem Yod He Lamed Aleph He Vau He Yod) Heb. ‘elohim, and the LORD is equivalent to IHVH or YHWH.] (1) make (and made)

[(Shin Ayin Yod Vau) root “make” He Shin Ayin]

coats of (garments of) [(Tau (Vau vowel) Nun Tau Caph) K(aw)T(uh)N(oo)T or the tunic-coat, or Ketonet a close-fitting shirtlike garment.] skins [(Resh (Vau vowel) Ayin) skin - Heb. ‘or, naked, geledh, smooth, basar, flesh, Gr. derma, skin, dermatinos of a skin. A very common word in the OT, ‘or is used both for animal skin (Gen. 3:21; 27:16; Jer. 13:23) and human skin (Exod. 34;35 KJV; Lev. 13:2; Job 7:5). Geledh is found only in Job 16:15 (sackcloth). Basar is used for human flesh (Gen. 2:21; 2 kings 4:34; Prov. 14:30 KJV, NIV “flesh, body”). In Gen. 2:25 “naked” Final Mem Yod Mem Vau Resh Ayin contains “skins” Heb. ‘or, naked .], and clothed them

[(Final Mem Shin Beth Lamed Yod Vau)].

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Genesis 3:22 “And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:” Gen. 3:22 (2) {And} the LORD God (Yahweh God) [(Final Mem Yod He Lamed Aleph He Vau He Yod) Heb. ‘elohim, and the LORD is equivalent to IHVH or YHWH.] [(Resh Mem Aleph Yod Vau) Viamr],

(1) (then … ) said Behold

[(Final Nun He)],

the man [(Final Mem Daleth Aleph He) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth.] is (has) become

[(He Yod He)] [(Daleth (C)Heth Aleph Caph) or K(uh) A(ah)H(ah)R]

as (like) one of

us (or them) [(Vau Nun Mem Mem) or M(ih) M(eh)N(oo); in Gen. 1:22, 28 God blessed “them” Final Mem Tau Aleph; in Gen. 1:26 “Let us make” He Shin Ayin Nun, which refers to a plural majesty of the One God], to know (knowing) [(Tau Ayin Daleth Lamed) root Ayin Daleth Yod ;God … “know(s)” in Gen. 3:5 is Ayin Daleth Yod “knowing” (knowers of); in Gen. 2:9 it is seen as a special tree of knowledge - Heb. Tau Ayin Daleth - possibly duat] good and evil [(Ayin Resh Vau Beth (Vau vowel) Teth) evil or wicked, wickedness - Heb. ra’, rasha, Gr. poneros, poneria, kakos, moral evil or sin is any lack of conformity to the moral law of God; good - Heb. tobh, Gr. agathos, kalos]: [(He Tau Ayin Vau)],

and now lest he put forth

[((C)Heth Lamed Shin Yod Final Nun Pe) see Gen. 3:23 “sent him forth”]

his hand [((Vau vowel) Daleth Yod) the Hebrew word for “north” is the same as for “the left hand” as well as “south” for “the right hand”], [((C)Heth Qoph Lamed Vau)]

and take

also of the tree of [(Final Tzaddi Ayin dendron, tree, xylon, timber, wood, tree] life and eat and live for ever

Mem Final Mem Gimel) tree - Heb. ‘ets, tree wood, Gr.

[()], [(Lamed Caph Aleph Vau) see notes in Gen. 3:2], [(Yod (C)Heth Vau) root He Yod (C)Heth] [(Final Mem Lamed Ayin Lamed)]:

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Genesis 3:23 “Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.” Gen. 3:23 (2) {Therefore} the LORD God (Yahweh God) [(Final Mem Yod He Lamed Aleph He Vau He Yod) Heb. ‘elohim, and the LORD is equivalent to IHVH or YHWH.] (1) (therefore … ) sent him forth put forth”] from the garden of Gr. kepos]; Eden (or delight) man, Adam],

[(Vau He (C)Heth Lamed Shin Yod Vau) see Gen. 3:22 “he

[(Final Nun Gimel Mem) garden - Heb. gan, gannah, a covered or hidden place;

[(Final Nun Daleth Ayin) Eden - Heb. ‘eden, delight, planted for the newly created

to till [(Daleth Beth Ayin Lamed) in Gen. 2:15 “to dress (till) it” He Daleth Beth Ayin Lamed; and in Gen. 2:5 there was no man “to till” the ground] the ground [(He Mem Daleth Aleph He Tau Aleph) Heb. ‘adhamah, ground, commonly means the tilled reddish soil of Palestine. But it is also used to denote a piece of real estate (Gen. 47:18ff.), earth as a material substance (2:7), a territory (28:15), the whole earth (Gen. 12:3; Deut. 14:2).]. (4) from (there)

[(Final Mem Shin Mem)]

(3) whence (which) he was taken [((C)Heth Qoph Lamed Resh Shin Aleph) root in Gen. 2:21 “took” one of his ribs but the root is “taken”; in Gen. 2:22 “had taken” (C)Heth Qoph Lamed, “take”].

Genesis 3:24 “So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.” Gen. 3:24 (1) {So} he drove out

[(Shin Resh Gimel Yod Vau)]

(2) the man [(Final Mem Daleth Aleph He Tau Aleph) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth.]; and he placed

[(Final Nun Caph Shin Yod Vau) “He caused to dwell in a tabernacle the cherubim“]

at the east [(Final Mem Daleth Qoph Mem) east - Heb. qedem and other forms of this root, front, aforetime, east; mizrah, place of the sunrise, east; Gr. anatole, rising, east. Note in Gen. 2:8 Yahweh God planted a garden “eastward” in Eden.] of the garden of Gr. kepos]; Eden

[(Final Nun Gimel Lamed) garden - Heb. gan, gannah, a covered or hidden place;

[(Final Nun Daleth Ayin) Eden - Heb. ‘eden, delight, planted for the newly created man, Adam]

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 60 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day) Cherubims (the cherubim) [(Final Mem Yod Beth Resh Caph He Tau Aleph) or K(uh)R(oo)V((ih)YM, cherub or cherubim mentioned 12 times in the Holy Bible, are winged celestial beings, one of the second order of angels, usually represented as a small angel, portrayed as a child with a chubby, rosy face. In the NT the Greek word for Cherubim is (‘Cheroubim’) regarded as the ideal representatives of redeemed animate creation. Ezekiel. 1:5-12 to the cherubim with four wings and four faces, but two wings were in the temple. In the Tabernacle and Temple they were represented by the two golden figures of two-winged living-creatures. Found also on the golden lid of the Ark of the Covenant and proceeding out of the Mercy Seat. This corresponds that redeemed men, restored to God on God’s conditions, would have access to the Tree of Life (Rev. 22:14). Psalms 18:10; Ezek. 28:4 suggest on occasion these beings are in view. Also see the visions of Ezek. 10:1-20; 11:22. The Cherubim were more than clouds or statues as seen in Ezek. 9:3; 10:1-22, which show that they are “living creatures.” The four faces of each of the cherubim (1:10) stand for the four “excellencies” of the created order: the lion, the greatest of all wild beast; the eagle, the greatest of the birds; the ox, the greatest of the domesticated beast; and man, the crown of creation. Ezekiel could see, over the heads of the cherubim, the throne of the God, who is thus absolutely sovereign over his whole creation. Ezekiel’s vision explains the OT allusion to the Lord as seated (or enthroned) on or between the cherubim (Psalm 99:1); it is a metaphor of his total sovereignty. Likewise when the Lord rides on the cherubim (Psalm 18:10) all creation is subject to his sovereign rule and “intervention,” and all its powers are at his disposal. In Rev. 4:6-9; 5:6-4; 6:1-11; 14:3; 15:7; 19:4 are “four beast” (Gr. zoa, living creatures) identifying them with the cherubim. To sum up: The cherubim are the living chariots or carriers of God when appearing to men, in winged human form with the faces of a lion, ox, man, and eagle. They never come closer to man than when one took fire in his hand and gave it into the hands of “the man in linen” (Ezek. 10:7). God first peopled the universe, or at least our part of it, with a hierarchy of holy angels, of whom one of the highest orders was the cherubim. One of them, perhaps the highest of all, was “the anointed cherub that coverth,” who was created beautiful and perfect in his ways. This cherub knew that he was beautiful, but pride entered his heart and the first sin in the whole history of eternity occurred.] [(Teth He Lamed Tau Aleph Vau) ”and the flaming”]

and {a flaming} (the flame of)

(the) sword [(Beth Resh (C)Heth He) sword - Heb. hereb, a weapon for killing, is the common sword (Gen. 27:40, Exod 17:13).] which turned every way Caph Pe He],

[(Tau Caph Pe He Tau Mem He) “which turned itself ”; root Final

to keep (guard) [(Resh Mem Shin Lamed) watch - Heb. ‘ashmurah, ‘ashmoreth, Gr. phylake; or guard is the translation of a number of Hebrew and Greek words, but only one is close and that is Mishmar “watch” as a general term for one who guards (Neh. 4:22, 23; Ezek. 38:7). Other words are Mishma’ath “guard” (2 Sam. 23:23; 1 Chron. 11:25); Tabbah “slaughter” in title of the “captain of the guard”; Ruts “runner” as in foot soldiers. In Gen. 2:15 “and {to} keep it” He Resh Mem Shin Lamed Vau.] the way of the tree of tree)] life

[(Final Caph Resh Daleth Tau Aleph)] [(Final Tzaddi Ayin) tree - Heb. ‘ets, tree wood, Gr. dendron, tree, xylon, timber, wood,

[( Final Mem Yod Yod (C)Heth He)].

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Genesis 4:1 “And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD.” Gen. 4:1 {And} (now) Adam [(Final Mem Daleth Aleph He Vau) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth. knew [(Ayin Daleth Yod) earlier in Gen. 2:9 Yahweh God made to grow a tree of knowledge - Heb. Tau Ayin Daleth - possibly duat in the midst of the garden along with the tree of life. In Gen. 3:5 the serpent claims that the Elohim had knowledge of the tree and its effect, also God … “know(s)” in Gen. 3:5 is Ayin Daleth Yod.] Eve

[(He Vau (C)Heth Tau Aleph) Eve - Heb. hawwah, life, living, H(ah)V(aw)H see Gen. 3:20.]

his wife

[((Vau vowel) Tau Shin Aleph) in Gen. 2:24, 25 ish is “wife” also see Gen. 3:8, 3:17, 3:21];

and she conceived [(Resh He Tau Vau) root He Resh He; earlier in Gen 3:16 “and thy conception” Final Caph Nun Resh He Vau, or birth or travail - in the OT the Hebrew word yaladh, “to bear a child,” for toil or trouble hul, “anguish,” halah, ”to be weak or sick,” ‘amal, “toil,” ‘invan, “occupation, task”], and bare (bore) [(Daleth Lamed Tau Vau)] toledhoth, from a root yalad (Daleth Lamed Yod), to beget, used always in the plural, refers to lines of descent from ancestor and occurs in Gen. 2:4 with the phrase “these are the generations of,” (NIV “this is the account of”). Earlier in Gen. 3:16 it is found as “you shall bring forth” Yod Daleth Lamed Tau, Toledhi.] Cain [(Final Nun Yod Qoph Tau Aleph) Cain or Q(ah)Y(ih)N, his name is a play on two Hebrew words; was known as progenitor of the Kenites (Num. 24:22); also a village in Judah (Josh. 15:57, NIV “Kain’). Seen later in Gen 15:19 is the Kenites [(Yod Nun Yod Qoph He Tau Aleph) Heb. Q(ay)YN(ih)Y or ha-qeni, smith; perhaps the same as those doomed by the prophecy of Balaam (Num. 24:21-22). As to the descendants of Hobah, the brother-in-law of Moses (Judg. 4:11), who visited him when Israel left Sinai and he invited him to act as pathfinder (Num. 10:29-32) which he did. Later, Heber the Kenite (4:11) separated moved north to Kedesh near the Sea of Galilee, making peace with Jabin king of Hazor.] and said (saying) I have gotten a man

[(Resh Mem Aleph Tau Vau)], [(Yod Tau Yod Nun Qoph) root He Nun Qoph]

[(Shin Yod Aleph) man - ‘adham, ‘ish, Gr. anthropos]

from the LORD (with the help of Yahweh) [(He Vau He Yod Tau Aleph) the LORD is equivalent to IHVH or YHWH, and used here without the Elohim designation.].

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Genesis 4:2 “And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.” Gen. 4:2 And she again (And again she)

[(Final Pe Samekh Tau Vau) root Final Pe Samekh Yod]

bare (bore) [(Tau Daleth Lamed Lamed)] in Gen. 4:1 “and bare (bore)” is Daleth Lamed Tau Vau toledhoth, from a root yalad (Daleth Lamed Yod), to beget, see other notes in Gen. 4:1.] [(Vau Yod (C)Heth Aleph Tau Aleph) brother - Heb. ahi]

his brother

Abel [(Lamed Beth He Tau Aleph) A’bel - Heb. hevel, means “breath,” “vapor,” that which is “insubstantial”; but more likely the name should be linked with an Akkadian word meaning “son.”]. [(Lamed Beth He Yod He Yod Vau) root He Yod He in Gen. 3:22 “is

{And} (Now) Abel was become”] [(He Ayin Resh)]

a keeper of sheep

[(Final Nun Aleph Tzaddi) see Gen. 4:4 regarding “his flock”],

{but} (and) Cain was

[(Final Nun Yod Qoph Vau) Cain or Q(ah)Y(ih)N, see notes in Gen. 4:1.]

[(He Yod He) in Gen. 3:22 “is become]

a tiller of [(Daleth Beth Ayin) a farmer or plowman (husbandman) as Cain tilled the soil, and Abel was a livestock farmer, perhaps a shepherd, all this was a result of the curse in Gen. 3:17-19.] the ground [(He Mem Daleth Aleph) Heb. ‘adhamah, ground, commonly means the tilled reddish soil of Palestine. But it is also used to denote a piece of real estate (Gen. 47:18ff.), earth as a material substance (2:7), a territory (28:15), the whole earth (Gen. 12:3; Deut. 14:2).].

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Genesis 4:3 “And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.” Gen. 4:3 (2) And in process of time (In the course of time) [(Final Mem Yod Mem Yod Final Tzaddi Qoph Mem) days - Heb. yomim, the words translated “time” have varied connotations. A special period of life was “a time,” as a period of conception (Gen. 18:10, 14). Ancient people had no method of reckoning long periods of time.] (1) it came to pass (and it was)

[(Yod He Yod Vau) root He Yod He in Gen. 3:22 “is become],

{that} Cain brought [(Final Nun Yod Qoph Aleph Beth Yod Vau) Cain or Q(ah)Y(ih)N, see notes in Gen. 4:1; brought root Aleph (Vau vowel) Beth, in Gen. 1:12 God “brought forth” Aleph Tzaddi (Vau vowel) Tau Vau; root Aleph Tzaddi Yod, the grasses and vegetation. In Gen. 2:19 “and brought them” Aleph Beth Yod Vau. See Gen. 2:22 also.] of the fruit of

[(Yod Resh Pe Mem) fruit - Heb. peri, Gr. karpos;)]

the ground [() [(He Mem Daleth Aleph He) Heb. ‘adhamah, ground, commonly means the tilled reddish soil of Palestine, as he was one who worked the soil.] an offering [(He (C)Heth Nun Mem) a vegetable offering, under sacrifice and offerings, - Heb. zevah, Gr. thysia, and here it records the first sacrifice, by Cain and Abel, but gives no account of the origin of the idea. See notes in Gen. 4:4.] unto the LORD (to Yahweh)

[(He Vau He Yod

Lamed) the LORD is IHVH or YHWH.].

Genesis 4:4 “And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering:” Gen. 4:4 (2) {And Abel,} he also (also he)

[(Aleph Vau He Final Mem Gimel) also gm]

(1) (and Abel) brought [(Aleph Yod Beth He Lamed Beth He Vau) A’bel - Heb. hevel, brought - root Aleph (Vau vowel) Beth, see notes in Gen. 4:3.] of the firstlings of [(Tau (Vau vowel) Resh Caph Beth Mem) a lamb; firstborn - Heb. bekhor, Gr. prototkos, note that it appears here that man in early times felt that God had the first claim on animals.] his flock [((Vau vowel) Nun Aleph Tzaddi, flock is the same word used for sheep in Gen. 4:2, a collection of sheep under the care of a shepherd, sometimes including goats also (Gen. 27:9 “good goats” Final Mem Yod Beth Teth Final Mem Yod Zayin Ayin), goats is A(ih)Z(ih)YM. The larger animals such as cattle, camels, asses, etc. were counted as herds, not flocks.] and of {the} (their) fat {thereof} (portions) [(Final Mem He Beth Lamed (C)Heth Mem Vau) fat - Heb. helev, the subcutaneous layer of fat around the kidneys and other viscera, which, like the blood, was forbidden by Mosaic law to be used for food, but was burned as an offering to the Lord]. And the LORD had respect (and Yahweh had regard) [(He Vau He Yod Ayin Shin Yod Vau) root He Ayin Shin; looked with favor; Abel offered to God an acceptable sacrifice, and Heb. 11:4 states “because of his faith,” based on a specific command of God in the past, and that without such a divine command his sacrifice would have been mere superstition. Some believe this is associated wit the garments (animal skins) provided by God to hide the nakedness of the man and woman in Gen. 3:21.] {unto} (for) Abel and {to} his offering

[(Lamed Beth He Lamed Aleph) A’bel - Heb. hevel] [((Vau vowel) Tau (C)Heth Nun Mem Lamed Aleph Vau) see Gen. 4:3.]:

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Genesis 4:5 “But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.” [(Final Nun Yod Qoph Lamed Aleph Vau) Cain or Q(ah)Y(ih)N)]

Gen. 4:5 But {unto} (for) Cain

[(((Vau vowel) Tau (C)Heth Nun Mem Lamed Aleph Vau) see Gen. 4:3.]

and {to} his offering

[(He Ayin Shin Aleph Lamed) see Gen. 4:4].

he had not respect (he had no regard) (2) {And} Cain

[(Final Nun Yod Qoph Lamed) Cain or Q(ah)Y(ih)N)]

(3) {was} very

[(Daleth Aleph Mem)]

(1) wroth (So was angry) [(Resh (C)Heth Yod Vau) root He Resh (C)Heth, anger - the most common is the Hebrew ‘aph, “snorting,” also see nose, Nostrils - Heb. ‘aph, nehirayim, because the nostrils quiver in anger, the word for nostril is rendered “anger,” almost akin to “snorting” in 171 places. Cain was angry when his offering was not received (Heb. 11:4 shows that he lacked a right disposition toward God)], [(Vau Yod Nun Pe) face - Heb. ‘ayin, “eye”; ‘aph, “nose”; panim, “face.”]

(5) {and} his countenance

(4) (and … ) fell [(Vau Lamed Pe Yod Vau) root Lamed Pe Nun, Gen. 2:21 “to fall” Lamed Pe Yod Vau, in Gen. 4:7 “fallen” Vau Lamed Pe Nun].

Genesis 4:6 “And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen?” Gen. 4:6 {And} the LORD said (Yahweh said) Vau) the LORD is IHVH or YHWH.] unto (to) Cain Why

[(Final Nun Yod Qoph Lamed Aleph) Cain or Q(ah)Y(ih)N],

[(He Mem Lamed)]

art thou wroth (are you angry) and why

[(He Vau He Yod Resh Mem Aleph Yod

[(Final Caph Lamed He Resh (C)Heth) see notes in Gen. 4:5]?

[(He Mem Lamed Vau)]

(2) {is thy} (your) countenance panim, “face.”]

[(Final Caph Yod Nun Pe) face - Heb. ‘ayin, “eye”; ‘aph, “nose”;

(1) (has) fallen [(Vau Lamed Pe Nun) root Lamed Pe Nun, Gen. 2:21 “to fall” Lamed Pe Yod Vau, in Gen. 4:5 “fell” Vau Lamed Pe Yod Vau]?

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 65 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day)

Genesis 4:7 “If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.” Gen. 4:7 (1)

[(Aleph (Vau vowel) Lamed He)] [(Beth Yod Teth Yod Tau Final Mem Aleph) root Beth Teth Yod],

If thou doest (you do) well shalt thou (will you) not be accepted

[(Tau Aleph Shin) root Aleph Shin Nun]?

[(Final Mem Aleph Vau)]

and if

[(Beth Yod Teth Yod Tau Aleph Lamed) root Beth Teth Yod],

thou doest (you do) not (do) well

(2) sin [(Tau Aleph Teth (C)Heth) sin - Heb. hatta’the, ‘awon, pesha’, ra’, Gr. adikia, hamartia, hamartema, parabasis, paraptoma, poneria.] [(Final Tzaddi Beth Resh) lie, lying - Heb. seqer, Gr. pseudos.]

(3) lieth (is couching)

[((C)Heth Tau Pe Lamed) door - Heb. pethah, opening, doorway, deleth, door; Gr.

(1) at the door thyra.]. {And} unto thee (you)

[(Final Caph Yod Lamed Aleph Vau)]

shall be his desire (its desire is) [((Vau vowel) Tau Qoph Vau Shin Tau) in Gen. 3:6 “to be desired” Daleth Mem (C)Heth Nun Vau; in Gen. 3:16 “and your desire” Final Caph Tau Qoph Vau Shin Tau], [(He Tau Aleph Vau)]

{and} (but) thou (you)

shalt rule over him (must master it) [((Vau vowel) Beth Lamed Shin Mem Tau) master - Heb. ‘adhon, “lord, master, ruler,” of a servant (Gen. 24:9; 39:2), in the plural used only of God; sar, “captain, chief, prince, ruler” (1 Chron. 15:27); ba’al, “husband, owner” (Exod. 22:8; Isa. 1:3); ‘ur, “to awake, stir up” (Mal. 2:120; rav, “elder, great, mighty” (Dan. 1:3; Jonah 1:6).].

Genesis 4:8 “And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.” Gen. 4:8 {And} Cain talked (said)

[(Lamed Beth He Lamed Aleph) A’bel - Heb. hevel]

{with} (to) Abel his brother Aleph Tau Aleph]: and

[(Final Nun Yod Qoph Resh Mem Aleph Yod Vau)]

[(Vau Yod (C)Heth Aleph) brother - Heb. ahi; in Gen. 4:2 “his brother” Vau Yod (C)Heth

[(Yod He Yod Vau) root He Yod He in Gen. 3:22 “is become”] [(Final Mem Tau (Vau vowel) Yod He Beth) root He Yod He in

{it came to pass,} when they were Gen. 3:22 “is become”] in the field {that} Cain rose up rose Final Mem Vau Qoph] against Abel

[(He Daleth Shin

Beth) see notes in Gen. 3:1.],

[(Final Nun Yod Qoph Final Mem Qoph Yod Vau) Cain or Q(ah)Y(ih)N, root

[(Lamed Beth He Lamed Aleph)]

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 66 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day) [(Vau Yod (C)Heth Aleph) brother - Heb. ahi ; in Gen. 4:2 “his brother” Vau Yod (C)Heth

his brother Aleph Tau Aleph],

[(Vau He Gimel Resh He Yod Vau) in Gen. 4:14 “slay”; Gen. 4:23 “slain”].

and slew (killed) him

Genesis 4:9 “And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother's keeper?” [(He Vau He Yod Resh Mem Aleph

Gen. 4:9 {And} (Then) the LORD (Yahweh) said Yod Vau) the LORD is IHVH or YHWH.]

[(Final Nun Yod Qoph Lamed Aleph) Cain or Q(ah)Y(ih)N],

unto (to) Cain

[(Lamed Beth He Yod Aleph) A’bel - Heb. hevel]

Where is Abel

[(Final Caph Yod (C)Heth Aleph)]?

{thy} (your) brother {And} he said

[(Resh Mem Aleph Yod Vau)], [(Yod Tau Ayin Daleth Yod Aleph Lamed) see Gen. 4:17 “knew”]:

I know not (I do not know) (3) Am I

[personal pronoun (Yod Caph Nun Aleph) note A(aw)N(oh)Kh(ih)Y, anochi or anokhi] [(Yod (C)Heth Aleph)]

(2) my {brother's} (brother)

[(Resh Mem Shin He)]?

(1) (a) keeper (of)

Genesis 4:10 “And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground.” [(Resh Mem Aleph Yod Vau) Viamr],

Gen. 4:10 And he said What {hast thou} (have you) done the voice of

[(Tau Yod Shin Ayin He Mem) root “made” He Shin Ayin]?

[(Lamed (Vau vowel) Qoph)]

thy (your) brother's blood [(Final Caph Yod (C)Heth Aleph Yod Mem Daleth) blood - note that Adam - Heb. ‘adham; also see red -Heb. adhom, Gr. erythos, a derivative of dam signifying “blood.”] crieth (is crying) unto (to) me

[(Final Mem Yod Qoph Ayin Tzaddi)] [(Yod Lamed Aleph)]

from the ground [(He Mem Daleth Aleph He Final Nun Mem) Heb. ‘adhamah, ground, commonly means the tilled reddish soil of Palestine.]

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 67 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day)

Genesis 4:11 “And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand;” [(He Tau Ayin Vau)]

Gen. 4:11 And now

art thou (you are) cursed [(Resh Tau Aleph Resh Vau Resh Aleph) root Resh Resh Aleph, Curse - Heb. ‘alah, me’erah, qelalah, Gr. katapa, the reverse of “to bless,” and in Gen. 3:14 it is a divine judgment imposed on the serpent; here it is a divine judgment imposed on Cain.] from the {earth} (ground) [(He Mem Daleth Aleph He Final Nun Mem) Heb. ‘adhamah, ground, commonly means the tilled reddish soil of Palestine.], [(He Tau Tzaddi Pe Resh Shin Aleph) root He Tzaddi Pe,]

which hath (has) opened

{her} (its) mouth [(He Yod Pe Tau Aleph) mouth - Heb. peh, translated “mouth,” but also “language,” “corner,” “edge,” “skirt,” and any opening, such as of a well (Gen. 29:2), of a sack (Gen. 42:27).] to receive [(Tau (C)Heth Qoph Lamed) root in Gen. 2:22 “taken” (C)Heth Qoph Lamed, “take”; in Gen. 3:19 “you were taken” Tau (C)Heth Qoph Lamed.] (2) thy (your) brother's (brother)

[(Final Caph Yod (C)Heth Aleph)]

(1) (the) blood (of) [(Yod Mem Daleth Tau Aleph) blood - note that Adam - Heb. ‘adham; also see red -Heb. adhom, Gr. erythos, a derivative of dam signifying “blood.”] from thy (your) hand [(Final Caph Daleth Yod Mem) the Hebrew word for “north” is the same as for “the left hand” as well as “south” for “the right hand”; used in Gen. 3:22 also.];

Genesis 4:12 “When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.” Gen. 4:12 When thou tillest (you till) [(Daleth Beth Ayin Tau Yod Caph) in Gen. 2:15 “to dress (till) it” He Daleth Beth Ayin Lamed; in Gen. 2:5 there was no man “to till” the ground; “to till” Gen. 3:23.] the ground [(He Mem Daleth Aleph He Tau Aleph) Heb. ‘adhamah, ground, commonly means the tilled reddish soil of Palestine.], it shall {not henceforth} (no longer) [(Final Pe Samekh Tau Aleph Lamed) root Final Pe Samekh Yod, Gen. 4:2 “And she again” has the same root Final Pe Samekh Tau Vau.] (2) {yield} unto (to) thee (you)

[(Final Caph Lamed)]

(1) (yield) {her} (its) strength [(He (C)Heth Caph Tau Tau) root Final Nun Tau Nun, same root is used in Gen. 1:17 with “set” Final Nun Tau Yod; in Gen. 1:29 “given”; Gen. 3:6 “gave”; Gen. 3:12 “gavest”]; a fugitive and a vagabond (wanderer) [(Daleth Nun Vau Ayin Nun) fugitive is one who flees and its root is Ayin Vau Nun, N(oo)A(ah); vagabond - Heb. nudh, to wander, root Daleth Vau Nun, N(oo)Dh.] shalt thou (you shall) be in (on) the earth

[(He Yod He Tau) root He Yod He, in Gen. 3:22 “is become”] [(Final Tzaddi Resh Aleph Beth) Heb. erets, earth, Gr. ge, land].

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 68 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day)

Genesis 4:13 “And Cain said unto the LORD, My punishment is greater than I can bear.” [(Final Nun Yod Qoph Resh Mem Aleph Yod Vau) Cain or

Gen. 4:13 {And} Cain said Q(ah)Y(ih)N; Viamr]

[(He Vau He Yod Lamed Aleph) the LORD is IHVH or YHWH.],

unto (to) the LORD (Yahweh)

[(Yod Nun Vau Ayin) punishment for sin is widely recognized in the Bible and is

(2) My punishment in the hands of God.]

(1) is greater [(Lamed (Vau vowel) Daleth Gimel) in Gen. 1:16, 21 “great” Final Mem Yod Lamed Daleth Gimel He, also “the greater” is Lamed Daleth Gimel He] [(Aleph Shin Nun Mem)].

than I can bear

Genesis 4:14 “Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me.” [(Final Nun He)],

Gen. 4:14 Behold

[(Tau Shin Resh Gimel) in Gen. 3:24 “he drove out” Shin Resh Gimel Yod Vau]

thou hast driven me

[(Yod Tau Aleph)] [(Final Mem (Vau vowel) Yod He) Day - Heb. yom, Gr. hemera]

{out} this day

[(Yod Nun Pe Lamed Ayin Mem) Heb. panim, face]

(away) from {the face of} the {earth} (ground) tilled reddish soil of Palestine.];

[(Final Caph Yod Nun Pe Mem Vau) Heb. panim, face]

and from thy face shall I be hid (I shall be hidden) and I shall be

[(He Mem Daleth Aleph He) Heb. ‘adhamah, ground, commonly means the

[(Resh Tau Samekh Aleph) see notes in Gen. 3:8 “hid themselves”];

[(Yod Tau Yod Yod He Vau) root He Yod He in Gen. 3:22 “is become”]

a fugitive and a vagabond (wanderer) [(Daleth Nun Vau Ayin Nun) fugitive is one who flees and its root is Ayin Vau Nun, N(oo)A(ah); vagabond - Heb. nudh, to wander, root Daleth Vau Nun, N(oo)Dh.] in (on) the earth and

[(Final Tzaddi Resh Aleph Beth) Heb. erets, earth, Gr. ge, land];

[(He Yod He Vau)] {it shall come to pass, }

{that every one that findeth me} (and whoever finds me) Lamed Caph)] shall (will) slay me

[(Yod Aleph Tzaddi Mem

[(Yod Nun Gimel Resh He Yod) in Gen. 4:8 “slew (killed)”].

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 69 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day)

Genesis 4:15 “And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him.” [(He Vau He Yod) the LORD is IHVH or YHWH.]

Gen. 4:15 (2) {And} the LORD (Yahweh)

[((Vau vowel) Lamed Resh Mem Aleph Yod Vau)],

(1) (then) said unto (to) him

[(Final Nun Yod Lamed)]

{Therefore} (not so)

[(Gimel Resh He Lamed Caph) in Gen. 4:8 “slew

whosoever slayeth (if any one slays) (killed)”]. Cain

[(Final Nun Yod Qoph) Cain or Q(ah)Y(ih)N],

(4) vengeance shall be taken {on him} root Final Mem Qoph Nun] (3) sevenfold Yod Ayin Yod Beth Shin He].

[(Final Mem Qoph Yod) vengeance - Heb. naqam, to grudge,

[(Final Mem Yod Tau Ayin Beth Shin) seventy-times-seven; in Gen. 2:2 “seventh”

(5) And the LORD set (and Yahweh put) [(He Vau He Yod Final Mem Shin Yod Vau) the LORD is IHVH or YHWH; root for put Final Mem Yod Shin, also seen in Gen. 2:8 “and he put”; Gen. 3:15 “I will put”] (7) a mark [(Tau (Vau vowel) Aleph) mark - Heb. ‘oth, a special sign or brand, the ‘oth of Cain in Gen. 4:15 is considered a brand of infamy, but was more probably a sign of the covenant to be protected against avengers.] [(Final Nun Yod Qoph Lamed)], (8) lest

(6) upon (on) Cain

(10) any {finding} (who came upon) him (9) should kill him “slew (killed)” Gimel Resh He].

[(Yod Tau Lamed Beth Lamed)]

[((Vau vowel) Aleph Tzaddi Mem Lamed Caph)]

[(Yod Tau Aleph Tau (Vau vowel) Caph He) root He Caph Nun, in Gen. 4:8

Genesis 4:16 “And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.” Gen. 4:16 {And} (Then) Cain went {out from} (away) Yod Vau) Cain or Q(ah)Y(ih)N]

[(Final Nun Yod Qoph Aleph Tzaddi

(from) the presence of [(Yod Nun Pe Lamed Mem) Heb. panim, face, from is M(ih)L(ih) P(uh)N(ay)I, this was first mentioned in Gen. 3:8 KJV “from the presence of” Yod Nun Pe Mem, where the Lord God was walking through the garden, associated with the Hebrew shekhinah, dwelling of God, a means of describing the visible divine presence of the LORD God, i.e. “cloud,” “pillar of cloud,”. ] the LORD (Yahweh) and dwelt

[(He Vau He Yod) the LORD is equivalent to IHVH or YHWH.], [(Caph Shin Yod Vau)]

in the land of Nod [(Daleth (Vau vowel) Nun Final Tzaddi Resh Aleph Beth) Nod - Heb. nodh, wandering, a district eastward from Eden; the land - Heb. erets, earth, Gr. ge, or land], {on the} east of Eden [(Final Nun Daleth Ayin Tau Mem Daleth Qoph) Eden - Heb. ‘eden, delight; east - Heb. qedem, see notes in Gen. 2:8.]

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Genesis 4:17 “And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.” Gen. 4:17 {And} Cain knew [(Final Nun Yod Qoph Ayin Daleth Yod Vau) Cain or Q(ah)Y(ih)N; knew is seen in Gen. 3:7 “knew” and Gen. 4:9 as “know” with the same root Ayin Daleth Yod; see previous notes in Gen. 2:9 and 3:5] [((Vau vowel) Tau Shin Aleph Tau Aleph) here ish is “wife”; see Gen. 2:24, 3:8, 3:17];

his wife

and she conceived [(Resh He Tau Vau) root He Resh He; earlier in Gen 3:16 “and thy conception” Final Caph Nun Resh He Vau, or birth or travail - in the OT the Hebrew word yaladh, “to bear a child,” for toil or trouble hul, “anguish,” halah, ”to be weak or sick,” ‘amal, “toil,” ‘invan, “occupation, task”; see Gen. 4:1.], and bare (bore) [(Daleth Lamed Tau Vau)] toledhoth, from a root yalad (Daleth Lamed Yod), to beget, used always in the plural, refers to lines of descent from ancestor and occurs in Gen. 2:4 with the phrase “these are the generations of,” (NIV “this is the account of”). Earlier in Gen. 3:16 it is found as “you shall bring forth” Yod Daleth Lamed Tau, Toledhi. Same information in Gen. 4:1, 4:17.] Enoch [(Final Caph (Vau vowel) Nun (C)Heth Tau Aleph) e’nuk, Heb. hanokh, consecrated, Gr. Henoch; H(ah)N(ah)Kh(uh); Cain’s eldest son, this is not the son of Jared in Gen. 5:18.]: and he builded (built) become.”] a city

[(He Nun Beth Yod He Yod Vau) root He Yod He in Gen. 3:22 “is

[(Resh Yod Ayin) A(ee)R; here is the first mention in Scripture of a city],

and called [(Aleph Resh Qoph Yod Vau) call Gr. kaleo, to call, as to name a person of thing, as seen later in Gen. 2:20 the man “gave” names has the same root as “called”] the name of the city after the name of his son huios; name - Heb. shem, Gr. onoma],

[(Resh Yod Ayin He Final Mem Shin) name - Heb. shem, Gr. onoma], [((Vau vowel) Nun Beth Final Mem Shin Caph) son - Heb. ben, Gr.

Enoch [(Final Caph (Vau vowel) Nun (C)Heth) e’nuk, Heb. hanokh, consecrated, Gr. Henoch; Ch(ah)N(ah)Kh(uh), Heb. Chanowk, khan-oke’, from Heb. chanak, khaw-nak’, properly to narrow (comp. Heb. chanaq), fig. to initiate or discipline, dedicate, train up, thus meaning initiated, Chanok, an antediluvian patriarch, Enoch. Now regarding the line of Cain as seen in Gen. 4:17 a son named Enoch, and as seen above means initiated, which connects it to the Enoch, or “the Initiator,” who built a city named after him, which may be seen in later chapters. As one source views this: “The naming of cities and other such landmarks in honor of individuals is very ancient, obviously. Consequently a single name might stand for a city, a river, a mountain, or a country: and in cuneiform literature it was customary to associate with any name some identifying mark or determinative in order to let the reader know whether it was the individual himself or the city or some other feature of the landscape that was intended. In the case where the name stands for a man, the name was preceded by the sign for man. In the case of a city, the name was followed by little mark which has the phonetic value -ki (as seen in the figure to the left). To my knowledge, all place names in cuneiform are followed by this determinative sign. But there is one exception, and this is the city known as "Unuk" (equated with Enoch), which later appears as "Uruk, (Ref. 2) "Warka," and finally, "Perg-", or "Purg-." For those unfamiliar with such changes, the conversion of "wark" into "purg-" follows well-established rules in the development of language and in the transfer of words between languages of a different family.”

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 71 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Gen. 4:17 Seventh Day) The point here in Genesis 4:17 is that this was the first city ever to be built, and it did not therefore form one of a class requiring an identifying determinative. As other cities began to be built in the time of Cain, it seems likely that they, too, were named in honor of individuals then alive. But it would soon become apparent that the means of identification needed refining, and the determinatives would begin to be developed and applied appropriately. Yet this one city never required a determinative, being the very first one. The word Unuk persisted for so long in history, reappearing finally in the Greek word Pergos (Perga, apparently a primary word (“burgh”) a tower or castle, a place in Asia Minor, Pergamos, fortified),which, significantly enough in the light of Genesis 11:4, means "tower." Tower, Heb. migdal, mig-dawl’, also (in plural) feminine migdalah, mig-daw-law’, from Heb. gadal, a tower (from its size or height), by analogy, a rostrum, fig. a (pyramidal) bed of flowers, castle, flower, pulpit, tower. Compare to 4024 Heb. Migdowl, mig-dole’, or Migdol, probably of Egyptian origin, Migdal, a place in Egypt, tower. The word tower is the basis of the English word town, thus the basic form purg- has come down into modern Indo-European languages in the form of burgh or the more extended form, borough, a word meaning "city" which can be traced right back to within one generation of Adam to the City which Cain built and named in honor of his son.]

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Genesis 4:18 “And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech.” Gen. 4:18 (2) {And unto} (to) Enoch [(Final Caph (Vau vowel) Nun (C)Heth Lamed) e’nuk, Heb. hanokh, consecrated, Gr. Henoch; H(ah)N(ah)Kh(uh)] [(Daleth Lamed Vau Yod Vau) from a root yalad (Daleth Lamed Yod), to beget]

(1) was born

Irad [(Daleth Resh Yod Ayin Tau Aleph) i’rad - Heb. ‘iradh, A(ee)R(aw)Dh; note “a city” above, father of Mehujael in the line of Cain before the Flood in Gen. 4:18]: and Irad

[(Daleth Resh Yod Ayin Vau)]

begat (was the father of)

[(Daleth Lamed Yod) - Heb. yalad, to beget]

Mehujael [(Lamed Aleph Yod Vau (C)Heth Mem Tau Aleph) me-hu’ja-el, Heb. mehuya’el, M(uh)H(oo)Y(aw)A(ay)L, father of Methu Shael in the line of Cain before the Flood in Gen. 4:18.]: and Mehujael begat (the father of)

[(Lamed Aleph Yod Vau (C)Heth Mem Vau)] [(Daleth Lamed Yod) - Heb. yalad, to beget]

Methusael [(Lamed Aleph Shin Vau Tau Mem Tau Aleph) Methu Shael, me-thu-ze-la, Heb. methu-sha’el, M(uh)Th(oo) Sh(aw)A(ay)L, father of Lamech in the line of Cain before the Flood in Gen. 4:18]: and Methusael begat (the father of)

[(Lamed Aleph Shin Vau Tau Mem Tau)] [(Daleth Lamed Yod) - Heb. yalad, to beget]

Lamech [(Final Caph Mem Lamed Tau Aleph) la’mek, Heb. lemekh, meaning undetermined, L(aw)M(eh)Kh(uh). A son of Methusael, and descendant of Cain, who had two wives, Adah and Zillah. Lamech’s sons by Adah, Tubal and Jubal, founded the nomadic life and the musical arts. Lamech’s son by Zillah, Tubal-Cain, invented metalcrafts and instruments of war. Lamech also had a daughter Naamah, by Zillah. As far as record reveals, this man was the first poet. His song in Gen. 4:23-24 expresses every feature of Hebrew poetry (alliteration, parallelism, poetic diction, etc.). It is addressed to his wives and has been interpreted variously. Lamech spoke a poem in praise of himself to his wives. Some hold that it is noting less than a bombastic boast of revenge on any man who will dare attack him while he is armed with the weapons forged by his son Tubal-Cain. Others, with greater probability, maintain that Lamech, having already killed a man who attempted to murder him, is now claiming immunity on the ground that he acted in self-defense; thus, he logically asserts, his act will receive at the bar of justice a seventy-times-seven acquittal over Cain’s cold-blooded murder of Abel. This is not the Lamech or son of Methuselah in Gen. 5:28-31, a descendant of Seth, who became the father of Noah.].

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Genesis 4:19 “And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah.” Gen. 4:19 (2) {And} Lamech [(Final Caph Mem Lamed) ) la’mek, Heb. lemekh, meaning undetermined, L(aw)M(eh)Kh(uh). Lamech was the first known polygamist. Also see notes in Gen. 4:18.] [(Vau vowel) Lamed (C)Heth Qoph Yod Vau) root Cheth Qoph Lamed]

(1) (and … ) took

{unto him} two wives [(Final Mem Yod Shin Nun Yod Tau Shin) in Gen. 1:16 “two,” in Gen. 2:25 “both” and also in Gen. 2:13 “second” is shown as Yod Nun Shin; in Gen. 2:24, 25 ish is “wife” also see Gen. 3:8, 3:17.]: the name of the one [(Tau (C)Heth Aleph He Final Mem Shin) in Gen. 1:5 one - Heb. ‘ehad, and of interest is Gen. 2:21 Yahweh God took “one” of the man’s ribs, which has this letter grouping for one - Tau (C)Heth Aleph - assuming ‘ehath ; name - Heb. shem, Gr. onoma.] {was} Adah

[(He Daleth Ayin) Adah - Heb. ‘adhah, ornament, A(aw)Dh(aw)H], [(Tau Yod Nun Shin He Final Mem Shin Vau) name - Heb.

and the name of the other shem, Gr. onoma.]

Zillah [(He Lamed Tzaddi) Zillah - Heb. tsillah, shadow, Ts(ih)L(aw)H, she was the mother of TubalCain, the patriarch of all workers in brass and iron (Gen. 4:19-22). See Gen. 4:22 for more information.].

Genesis 4:20 “And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle.” Gen. 4:20 (2) {And} Adah (1) bare (bore)

[( He Daleth Ayin) Adah - Heb. ‘adhah, ornament, A(aw)Dh(aw)H]

[(Daleth Lamed Tau Vau)] toledhoth, from a root yalad (Daleth Lamed Yod), to beget.]

Jabal [(Lamed Beth Yod Tau Aleph) Jabal - Heb. yaval, meaning uncertain, Y(aw)V(aw)L, he and his brothers Jubal and Tubal-Cain, are credited with the origin of civilized society (Gen. 4:21-22).]: he was

[(He Yod He Aleph Vau He) “became”]

the father of {such as} (those who) dwell Gr. pater ] in tents of goat’s hair.],

[(Beth Shin Yod Yod Beth Aleph) father - Heb. ‘av,

[(Lamed He Aleph) tent - Heb. ‘ohel, Gr. skene, a temporary dwelling, made of strong cloth

and {of such as} have cattle [(He Nun Qoph Mem Vau) here M(ih)Kh(uh)N(eh)H; cattle KJV, “livestock” NIV, “raise livestock.” In Gen. 3:14 “have cattle” He Mem He Beth, seen as B(uh)H(ay)M(aw)H.].

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Genesis 4:21 “And his brother's name was Jubal: he was the father of all such as handle the harp and organ.” [(Vau Yod (C)Heth Aleph

Gen. 4:21 {And} his brother's name brother - Heb. ahi; name - Heb. shem, Gr. onoma.] {was} Jubal pipe.]: he was the father of

Final Mem Shin Vau)

[(Lamed Beth Vau Yod) Jubal - Heb. yuval, Y(oo)V(aw)L, inventor of the harp and [(He Yod He Aleph Vau He) “became”] [(Yod Beth Aleph) father - Heb. ‘av, Gr. pater ]

all {such as handle} (those who play)

[(Shin Pe Tau Lamed Caph)]

the harp (lyre) [(Resh (Vau vowel) Nun Caph) harp - Heb. nebhel, a large harp; Lyre - Heb. kinnor, Jewish historians ascribe the first use of musical instruments to the seventh generation. The kinnor had ten strings that were plucked with a plectrum in later times.] [(Beth Gimel Vau Ayin Vau) pipe - Heb. ‘ugabh, the shepherd’s pipe, also flute,

and organ (pipe) or organ.].

Genesis 4:22 “And Zillah, she also bare Tubalcain, an instructer of every artificer in brass and iron: and the sister of Tubalcain was Naamah.” Gen. 4:22 {And} Zillah was the mother of Tubal-Cain.], she also bare (bore)

[(He Lamed Tzaddi Vau) Zillah - Heb. tsillah, shadow, Ts(ih)L(aw)H, she

[(Aleph Vau He Final Mem Gimel)] [()]

[(He Daleth Lamed Yod)] from a root yalad (Daleth Lamed Yod), to beget.]

Tubalcain (Tubal-cain) [(Final Nun Yod Qoph Lamed Beth Vau Tau Tau Aleph) tu’bal-kan, T(oo)V(ah)L Q(ah)Y(ih)N, described as one who “forged all kinds of tools out of bronze and iron”], an instructer of (he was the forger of)

[(Shin Teth Lamed) root L(aw)T(ah)Sh]

every artificer in (all instruments of) [(Shin Resh (C)Heth Lamed Caph) craftsman, a fabricator of any material, as carpenter, smith, engraver. Also called artisans and artificers (KJV).] brass (bronze) [(Tau Shin (C)Heth Nun) , N(uh)Ch(oh)Sh(eh)T, bronze, a metal alloy composed of copper and tin, believed to have had its origin in Mesopotamia. It was a turning in human history because of its degree in hardness. Some believe that the Gen. 3:1 “serpent” Shin (C)Heth Nun - Heb. nahash, from a root meaning serpent , or N(aw)H(aw)Sh, but has different vowel points as seen here] and iron [(Lamed Zayin Resh Beth Vau) V(ah)R(uh)Z(eh)L, iron and its ores, chiefly the oxides and carbonates, are abundant in concentrated deposits. It is clear that ancient man found meteoric iron and shaped it for utilitarian purposes. Iron beds taken from a grave in Egypt dating from about 4000 B.C. contain a nickel analysis corresponding to that of meteorites. In fact, the Egyptians and people of other cultures referred to iron as the metal from heaven. Also an iron object dating to about 3000 B.C. was blasted out of the masonry at the top of the Great Pyramid of Gizeh and is now in the British Museum.]:

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 75 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day) {and} the sister of Tubalcain (Tubal-cain)

[(Tau (Vau vowel) (C)Heth Aleph Vau) sister - Heb. aho, A(uh)H(oo).] [(Final Nun Yod Qoph Lamed Beth Vau Tau) T(oo)V(ah)L Q(ah)Y(ih)N]

{was} Naamah [(He Mem Ayin Nun) Naamah, na’a-ma - Heb. na’amah, pleasant, N(ah)A(uh-ah)M(aw)H, the feminine of Naam.]. [The following is a commentary of Gen. 4:22 and 4:23 from the highlights of other research sources: “Earlier in Gen. 4:19, Lamech took unto him two wives, the name of one of which is given as "Zillah." In verse 22, Zillah is said to have borne the compound name of Tubal-Cain, an instructor of every artificer in brass and iron, thus the world's first metallurgist. According to R. J. Forbes, one of the outstanding authorities on metallurgy in antiquity, there was a tribe of people long associated in the ancient world with metal working who were known as the Tibareni (note: Tibereni, Libareni or Libarenoi ). Many scholars identify this as a modified form of the name Tubal, the I and the r being interchangeable between dialects and often not even distinguished within a dialect. In his commentary on Genesis, Marcus Dods points out that things have been so faithfully perpetuated in the East that the blacksmith of the village Bubbataez-Zetua referred to the iron sparks struck off while working at his forge as "tubal." We may go a step further than this by observing that, in ancient Rome, the name of the individual who came to be constituted as the god of the Tiber (a river whose name seems again to recall Tubal) was the well-known Vulcan, whose forges were the volcanoes. Vulcan is associated with fire and the working of metals, later appearing as the divine Smith of the Roman Tubilustrum. He is said to have been a cripple, having been thrown out of heaven by his father Jupiter as a punishment for having taken his mother's side in a quarrel. From my own research: The Roman Vulcan (Latin Volcanus, Vulcanus, Greek Hephaistos or Hephaestus) the god of fire, sun, thunderbolts, and metalworking. The Greeks describe this deity as having a deformed walk and a bearded man with a conical hat wielding a hammer and tongs. Thus a son of Hera and Zeus, which promotes his deity as the god of blacksmiths and fire, the divine smith. Originally a thunder god, and the Greek mythology poses his sons to be the Cabiri (Dactyls - Divine beings (fingers) who assisted Rhea in the birth of Zeus, these are related to the mysterious Cabiri, tutors of Orpheus, and magic at Ephesus). Of interest to note is in Acts 17:17, while in Athens, Paul had his daily disputations with the citizens, the temple of Hephaestus could be seen in the background. Auriga was a charioteer, identified with Hephaestus (Roman Vulcan) god of fire and metalworking, or his son, Erechtheus, both of whom were lame. As to Vulcan’s connection with the future Egypt, we find Ptah, as the god of artisans and artists, designers, builders, metal workers, architect and masons. Ptah married Sekhmet, their son was Nefertem, and Imhotep was adopted as their earthly child after his deification. Ptah is linked with Apis, the sacred bull. It is said that Ptah, in the form of celestial fire, mated with a virgin cow who gave birth to Ptah himself in the shape of a bull. A description of Ptah is the sovereign god of Memphis, ancient capital of Egypt, Ptah is shaven-headed, mummified man. He was popular with the kings of the 19th Dynasty (Set I, Ramseses II) as the third most important god in Egypt. His priest claimed Ptah made the world. He was famous for defeating the Assyrians. He is shown as a dwarf with misshapen legs, like other lamesmith gods. He is also allied to Tanen, and ancient earth god, and to Seker. In Genesis 4:23, there is the always-puzzling story of how Lamech took vengeance on a young man who had injured him in some way "wounding him." Lamech's son was Tubal-Cain, and it would not be at all difficult to imagine how, by simply dropping the initial consonant tu--, the name "Vulcan" might easily have arisen from the Hebrew T(oo)V(ah)L Q(ah)Y(ih)N. This son V(ah)L Q(ah)Y(ih)N was subsequently deified. In this first of all biblical genealogies, it is stated that Lamech had two wives, one of whom was named Zillah. By making a further quite reasonable assumption namely, that it was with Zillah that Lamech had quarreled and that it was Zillah's part which Vulcan (as we may now call him) had taken we find a possible reason why, in the struggle with his father, the son had ended up as a cripple and had been turned out of the house, leaving behind him an enraged and wounded father. If this is allowed, one further interesting discovery emerges. In many societies, polygamy is common, and where this occurs it is customary to call the children, as a means of more precise identity, after the name of the mother rather than the father.

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 76 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day) Thus, while Tubal-Cain was undoubtedly the son's given name, he may very well have been more readily identified by his contemporaries simply as Zillah's son. In a Semitic form of speech, this would appear as "Bar Zillah," i.e., "son of Zillah." The curious thing is that the Sumerian word for "iron" is found to be Parzillu or Barzillu, which would appear to be nothing less than a further link between subsequent tradition and this early genealogy, bearing a remarkable testimony to its historicity. Sumerologists have often expressed curiosity about the origin of this word for "iron." Another Greek myth of Phaethon (Latin Phaeton, son of the first sun god Helios, or Apollo who came later) who while driving his father’s chariot of the Sun across the sky, lost control of the steeds. Zeus sensing the world was in danger hurled one of his thunderbolts, killed Phaethon, who then fell into the river Eridanus. As to Hyperion (a Titan), whose task was to guide the sun across the sky in his chariot, brother of the Roman goddess of dawn, Aurora and by his wife Theia was the father of Helios. In other sources Phaethon was a Twin hero who was born of a virgin in Ethiopia, he was told by his mother that his father was Phoebus, the god who drove the solar chariot. He went in search for him in Persia and India to find the palace of the Sun. He eventually found him and desired his father’s chariot. Finally he let him ride the solar chariot. He lost control of the chariot which wildly grazed the heights of the sky and startled the remotest constellations. The Great and Little Bear had been scorched. The Serpent lying curled about the polar stars grew warm and fierce. Bootes took flight with his plow. The Scorpion struck with his tail. The chariot crashed into the earth burning nations, the people of Ethiopia became black and Libya became a desert. Mother Earth pleaded with Jove to save the land by destroying the Chariot with a thunderbolt. Phaethon fell into the river Po and died, the Naiads put his body into a tomb. In the Nordic version we find Bran “The Blessed”; a hero god meaning “raven.” At sea he nets a god Manannan driving a chariot. As to Egypt, it is Anhur (Anhert, Onouris) a sky god associated with Shu, interpreted ‘skybearer,’ or ‘he who leads that which has gone away.’ He was a warrior with creative power of the sun and had a chariot. Married the goddess Mehit. A man with both arms raised, wearing four straight feathers on his head and sometimes holds a spear. His cult was at Sebennytus and This. In the Middle East Hvare-Khshaeta was a Chaldean sun god, who rode across the sky in a chariot drawn by swift horses. Atar a son of Ahura Mazda, he guarded the chariot of the sun on its daily journey. God of the ancient fire cult of the Aryans which survived into the Mazdaism of the Persians. Also see Shamash Mesopotamian sun god, in Sippar and Larsa the god of divination. Son of the moon god Sin, brother and husband to Ishtar. Shamash is shown as a four-rayed sun, or a winged sun-disc. His sons were Kittum (truth) and Mesharum (justice). He lived in the mountains to the east and every morning his door was opened by scorpion-men. With his saw and his driver Bunene they rode his chariot across the sky. The Arabic word for sun is shams. The Sumerian name for Shamash was Utu. A Moabite stone, erected by Mesha, king of Moab, dates back to c. 850 B.C. The basalt slab carries over thirty lines of writing in ancient Moabite. The name Yahweh is mentioned in line 18. The stone is significant for the language and syntax of Moabite (Carta, Jerusalem). Putting all these things together, one has a remarkable series of fragments of information set in the form of a genealogy shedding a wonderful light on tradition, in which there is a continuity of name forms all related in meaning or association to a form of metalworking that is very ancient, and attached to a deity who had the strange experience of being ejected from his home and being made lame for taking his mother's part in a quarrel with his father. This genealogy is certainly worth studying very carefully, and I suspect that Lamech's other wife, Adah, will also prove in time to shed unexpected light on early events, along with Tubal-Cain's sister, Nahma (Naamah, Heb. na’amah, pleasant, N(ah)A(uh-ah)M(aw)H, the feminine of Naam). I cannot believe that such detailed records from within a generation or two of Adam have been so perfectly preserved by accident. God had some purpose in mind: we have yet to discover what it was.”]

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Genesis 4:23 “And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt.” The Poem Gen. 4:23 {And} Lamech said [(Final Caph Mem Lamed la’mek, Heb. lemekh, meaning undetermined, L(aw)M(eh)Kh(uh); Viamr]

Resh Mem Aleph Yod Vau)

[(Vau Yod Shin Nun Lamed) seen this way in Gen. 4:19 also.],

unto (to) his wives

Adah and Zillah [(He Lamed Tzaddi Vau He Daleth Ayin) Adah - Heb. ‘adhah, ornament, A(aw)Dh(aw)H; Zillah - Heb. tsillah, shadow, Ts(ih)L(aw)H], Hear

[(Final Nun Ayin Mem Shin) ]

my voice

[(Yod Lamed (Vau vowel) Qoph) in Gen. 3:8 “the voice (sound)” is Lamed (Vau vowel) Qoph.];

ye (you) wives of Lamech [(Final Caph Mem Lamed Yod Shin Nun) Heb. lemekh, meaning undetermined, L(aw)M(eh)Kh(uh); seen this way in Gen. 4:19, 23 also.], hearken

[(He Nun Zayin Aleph He) root Final Nun Zayin Aleph] [(Yod Tau Resh Mem Aleph) amr or A((ih)M(uh)R(aw) is “say”]:

unto my speech (to what I say)

[(Yod Tau Gimel Resh He) in Gen. 4:8 “slew (killed)”; in Gen. 4:14 “slay”;]

(2) {for} I have slain (1) a man

[(Shin Yod Aleph Yod Caph) man - ‘adham, ‘ish, Gr. anthropos] [(Yod Ayin Tzaddi Pe Lamed)],

{to my wounding} (for wounding me)

[(Daleth Lamed Yod Vau) V(uh) Y(eh)L(eh)Dh]

{and} a young man {to my hurt} (for striking me)

[(Yod Tau Resh Beth (C)Heth Lamed)].

Genesis 4:24 “If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.” Gen. 4:24 (2) {If} Cain {shall be} (is) avenged [(Final Nun Yod Qoph Final Mem Qoph Yod) Cain or Q(ah)Y(ih)N; seen in Gen. 4:15 is vengeance - Heb. naqam, to grudge, root Final Mem Qoph Nun] (1) (If … ) sevenfold [(Final Mem Yod Tau Ayin Beth Shin Yod Caph) seen in Gen. 4:15 also as seventy-times-seven; in Gen. 2:2 “seventh” Yod Ayin Yod Beth Shin He], truly Lamech L(aw)M(eh)Kh(uh).] seventy {and} sevenfold

[(Final Caph Mem Lamed Vau) Heb. lemekh, meaning undetermined,

[(Final Mem Yod Ayin Beth Shin) ] [(He Ayin Beth Shin Yod Vau)].

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 78 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day)

Genesis 4:25 “And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew.” Gen. 4:25 And Adam knew [(Final Mem Daleth Aleph Ayin Daleth Yod Vau) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth; knew root Ayin Daleth Yod, see notes in Gen. 2:9, Gen. 3:5 and Gen. 4:17.] his wife again [((Vau vowel) Tau Shin Aleph Tau Aleph Daleth (Vau vowel) Ayin) here ish is “wife”; see Gen. 2:24, 3:8, 3:17, 4:17.]; and she bare (bore) [(Daleth Lamed Tau Vau) toledhoth, from a root yalad (Daleth Lamed Yod), to beget, used always in the plural, refers to lines of descent from ancestor and occurs in Gen. 2:4 with the phrase “these are the generations of,” (NIV “this is the account of”). Earlier in Gen. 3:16 it is found as “you shall bring forth” Yod Daleth Lamed Tau, Toledhi. Same information in Gen. 4:1, 4:17.] a son

[(Final Nun Beth) son - Heb. ben, Gr. huios],

and called

[()]

his name

[((Vau vowel) Mem Shin Tau Aleph) name - Heb. shem, Gr. onoma]

Seth [(Tau Shin) Sh(ay)Th, Seth - Heb. sheth “appointed,” i.e. “substituted,” who became the founder of the line of faith (Gen. 4:26; Luke 3:38).]: (2) {For} God

[(Final Mem Yod He Lamed Aleph) Heb. ‘elohim],

(1) {said she, hath} (has) appointed (for) me Shin.] (3) another seed (child) sporos]

[(Yod Lamed Tau Shin Yod Caph) root Tau Yod

[(Resh (C)Heth Aleph Ayin Resh Zayin) seed - Heb. zera’, Gr. sperma,

(4) instead of Abel [(Lamed Beth He Tau (C)Heth Tau) A’bel - Heb. hevel, Seth’s name is a reminder that God “appointed” him instead of Abel.], (6) {whom} Cain (5) (for … ) slew (him) “slain”].

[(Final Nun Yod Qoph) Cain or Q(ah)Y(ih)N] [((Vau vowel) Gimel Resh He Yod Caph) in Gen. 4:14 “slay”; Gen. 4:23

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Genesis 4:26 “And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the LORD.” [(Tau Shin Lamed Vau) Sh(ay)Th, Seth - Heb. sheth “appointed,” i.e.

Gen. 4:26 {And} to Seth “substituted”.],

[(Aleph Vau He Final Mem Gimel) “also” is gm]

{to him} also {there} was born a son (a son was born) huios; born - Heb. yalad, to beget];

[(Final Nun Beth

Daleth Lamed Yod) son - Heb. ben, Gr.

and he called [(Aleph Resh Qoph Yod Vau) call Gr. kaleo, to call, as to name a person of thing, as seen later in Gen. 2:20 the man “gave” names has the same root as “called”] his name

[((Vau vowel) Mem Shin Tau Aleph) name - Heb. shem, Gr. onoma;]

Enos (Enosh) [(Shin (Vau vowel) Nun Aleph) e’nosh, e’nos, Heb. ‘enosh, mortal, Gr. Enos, it is seen as A(uh-eh)N(oh)Sh, attached to his birth is an implication of godly fear. He lived 905 years.]: {then} (At that time) began men

[(Zayin Aleph)] [(Lamed (C)Heth Vau He) root Lamed Lamed (C)Heth.]

to call [(Aleph Resh Qoph Lamed) call Gr. kaleo, to call, as to name a person of thing, as seen later in Gen. 2:20 the man “gave” names has the same root as “called”] upon the name of the LORD (Yahweh) [(He Vau He Yod Final Mem Shin Beth) name - Heb. shem, Gr. onoma; the LORD is IHVH or YHWH; Did they already at this time recognize him by his revealed name, Jehovah (Yahweh)?].

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 80 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day) In Brinsley Le Poer Trench’s book “The Sky People” Chapter III page 43 is proposed a theory that there were two creations of man in Genesis, thus two lines – Adam-I Galactic Man, created by the Elohim, and Adam-II Earth-animal Man, the Jehovah creation. Though the concept of two creations is feasible in context with Genesis One creation of man by the Elohim and Genesis Two creation of man by Yahweh God and the placement in Eden. Trench did not prove that the line was real. Genesis Chapter V Genesis Chapter IV ELOHIM LINE JEHOVAH LINE Adam (I) Chemical Earth-animal (1) Seth Secondary creation (2) Enos Adam (II) (3) Cainan Cain (4) Mahalaleel Enoch (5) Jared Irad (6) Enoch Mehujael (7) Methusaleh Methusael

Shem

(8) Lamech Noah Ham

Japeth

From “The Genealogies of the Bible.doc” page 6-7.

Of Giants and Demons “There is one further observation I should like to make about the genealogy of the line of Cain as opposed to the line of Seth. In this one section of the paper I must confess that I am not certain that the text warrants what I am reading into it. Of the descendants of Cain, we are never told of their death. This might be simply the result of the fact that we are not given their age. But there were many subsequent historical figures in the Old Testament who were either enemies of the Lord's children or, though actually Israelites, were without faith, yet these people have their deaths recorded even though we are not told how old they were when they died. There are those who believe that Cain was supernaturally born of Eve through the agency of Satan, who thereby hoped to present the Antichrist, supposing that Abel was actually the Promised Seed. The Hebrew of Genesis 4:1, 2 has always presented problems to the translator; it almost seems as though Adam knew his wife only once in spite of the birth of two children who are not presented to us in usual terms reserved for the birth of twins. There is a belief--and one still preserved by many primitive people -when twins are born, one of them is actually a child of the devil. Having no means of identifying which child is the evil one, such societies customarily insisted that all twins must be destroyed birth. Now, however fanciful such an idea may be, we are not together without some warrant for holding it in this instance in light of other passages of Scripture that bear upon the subject. example, we are told that Cain was "of that wicked one" (I John 3:12), a curious Greek phrase which in other contexts implies something more than merely being a servant of Satan; the phrase is employed when speaking of the Lord's supernatural conception “the Holy Ghost" (Matt. 1:20). If we attach any importance to ancient traditions, we may observe that the legendary giants of antiquity were believed to have had supernatural birth and to have enjoyed a kind of super-natural life. They lived and continued to grow in size as long as they lived, and because they lived for such lengths of time they became giants in size and assumed to have vastly superior knowledge. If these beings were descendants of one supernatural born, they may have formed a race of giants and given rise to the tradition which seems to be reflected in Genesis 6:4. These men we not merely giants in size, but were also men of renown. And certain one gets this feeling of those who are listed as Cain's descendant since they did not die naturally, they were surely capable of being slain - as Goliath was. In Matthew 24:39, which speaks of the circumstances of the Flood destroying the old world, we are told, not that they died in the Flood, but merely that they were "taken away." There are many people who believe that demons are disembodied spirits of human-like creatures, who seek embodiment again because for some reason they have not been "laid to rest" like the spirits of ordinary men. It is a curious fact that demons were notable for their physical strength, and it is also a curious fact that they had for some reason a fear of water. The instance of the Gadarene swine could conceivably be a case where the Lord permitted the evil spirit to enter animal bodies only because He knew that the animals would react to rid themselves of those who possessed them. It is a curious fact, too, that the Lord should have said that when the evil spirit gone out of a man, he goeth through waterless places (so the Greek seeking rest (Matt. 12:43). And it is another curious fact that in the day of judgment death and hell will deliver up its dead, but the sea will also deliver up its dead (Rev. 20:13). Perhaps these things are not really related in the way I have implied. On the other hand, such connected clues often lead a reader into new and fruitful lines of fresh inquiry.

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 81 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. Following this, we once more pick up the threads, in Genesis 5:6-32, of the line in which Messiah is to appear. Expectedly we observe that the details of the chronology are again introduced. Of the great ages achieved by these antediluvians we have written at some length elsewhere, but we shall refer briefly to the subject subsequently.”]

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Genesis 5 is a monotonous repetition of the patriarchs who “lived … begat … and died,” and I will shorten the research on the Hebrew where it is repetitive Genesis 5:1 “This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him;” Gen. 5:1 This is the book of [(Resh Pe Samekh He Zayin) “the book of” S(ay)Ph(eh)R, a scroll was used in Egypt from very early times, made of papyrus, the paperlike tissue taken from the reeds growing along the Nile. As successive columns (Jer. 36:23 leaves KJV, MOF) of Jeremiah’s scroll were read , the king cut them off and burned them. Since the burning of skins in an open fire pot would have produced an intolerably bad smell, the roll of a book, mentioned three times in the OT (KJV megillathsepher, Jer. 36:2, 4; Ezek. 2:9; scroll for [of] a book NIV; megillath [“roll, scroll”] ; book - biblos or biblion, which Bible is derived, was called a roll or scroll, and papyrus or parchment making goes back to 2000 B.C.,] the generations of [( Tau Daleth Lamed (Vau vowel) Tau) seen in Gen. 2:4 “the generations of” is Tau (Vau vowel) Daleth Lamed (Vau vowel) Tau, both are toledhoth, from a root yalad (Daleth Lamed Yod), to beget, used always in the plural, refers to lines of descent from ancestor and occurs in the phrase “these are the generations of,” introducing each of the eleven sections of Genesis, from 2:4 to 37:2 (NIV “this is the account of”).] Adam [(Final Mem Daleth Aleph) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth. Adam in the Hebrew is both a personal name and a general noun, “mankind.” Adam as a personal name occurs at Gen. 2:20 (other references in 3:17, 21; 4:25; 5:25; 1 Chron. 1:1). Note that the Hebrew for Adam as shown here and the man seen below is the same A(aw)Dh(aw)M.] In the day that (when)

[(Final Mem (Vau vowel) Yod Beth)] Day - Heb. yom, Gr. hemera]

God created plural.]

[(Final Mem Yod He Lamed Aleph Aleph Resh Beth) Heb. ‘elohim, note it is

man [(Final Mem Daleth Aleph) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth. In the Bible Gen. 1:26-27; 2:5 “man” (see ADAM) refers to both the human species and to the male member.], in the likeness of God

[(Tau Vau Mem Daleth Caph) or K(ih)Dh(uh)M(oo)Th]

[(Final Mem Yod He Lamed Aleph) Heb. ‘elohim.]

made he him (he made him)

[((Vau vowel) Tau Aleph He Shin Ayin)];

Genesis 5:2 “Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.” Gen. 5:2 Male and female (he) created {he} them and (he) blessed

[(Resh Caph Zayin) or Z(aw)Kh(aw)R] [(He Beth Qoph Nun Vau) or N(uh)Q(ay)V(aw)H] [(Final Mem Aleph Resh Beth)]; [(Final Caph Resh Beth Yod Vau) bless, blessing - Heb. barakh.]

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[(Final Mem Tau Aleph)],

and called [(Aleph Resh Qoph Yod Vau) call Gr. kaleo, to call, as to name a person of thing, as seen in Gen. 2:20 the man “gave” names has the same root as “called”.] their name (named them)

[(Final Mem Mem Shin Tau Aleph) name - Heb. shem, Gr. onoma.]

{Adam} (man) [(Final Mem Daleth Aleph) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth. In the Bible Gen. 1:26-27; 2:5 “man” (see ADAM) refers to both the human species and to the male member.], {in the day} when they were created

[(Final Mem (Vau vowel) Yod Beth)] Day - Heb. yom, Gr. hemera] [(Final Mem Aleph Resh Beth He].

Genesis 5:3 “And Adam lived an hundred and thirty years, and begat a son in his own likeness, and after his image; and called his name Seth:” Gen. 5:3 (2) {And} Adam [(Final Mem Daleth Aleph) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth. Adam in the Hebrew is both a personal name and a general noun, “mankind.” Adam as a personal name occurs at Gen. 2:20 (other references in 3:17, 21; 4:25; 5:2-5; 1 Chron. 1:1). Note that the Hebrew for Adam as shown here and the man is the same A(aw)Dh(aw)M.] (1) (When … had) lived [(Yod (C)Heth Yod Vau) root He Yod (C)Heth, also seen in Gen. 1:20, 21, 24 as “hath life” or “living”; in Gen. 1:30 “life”] (4) an hundred (years) (3) {and} thirty {years}

[(He Nun Shin Tau Aleph Mem Vau) hundred or M(uh)A(ah)Th.] [(Final Mem Yod Shin Lamed Shin)],

{and begat} (he became the father of) a son Daleth Lamed Yod, to beget.] in his own likeness

[(Daleth Lamed (Vau vowel) Yod Vau) from a root yalad

[((Vau vowel) Tau Vau Mem Daleth Caph) or K(ih)Dh(uh)M(oo)Th],

{and} after his image [((Vau vowel) Mem Lamed Tzaddi Caph) or K(uh) Tz(ah)L(uh)M(oh). The primary meaning of the words “image” and “likeness” in the OT refers to outward, visible form (e.g., 1 Sam. 6:5; 2 Kings 16:10), an actual copy.]; and called [(Aleph Resh Qoph Yod Vau) call Gr. kaleo, to call, as to name a person of thing, as seen in Gen. 2:20 the man “gave” names has the same root as “called”. {his name} (named him)

[((Vau vowel) Mem Shin Tau Aleph) name - Heb. shem, Gr. onoma.]

Seth [(Tau Shin) Sh(ay)Th, Seth - Heb. sheth “appointed,” i.e. “substituted,” who became the founder of the line of faith (Gen. 4:26; Luke 3:38).]:

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Genesis 5:4 “And the days of Adam after he had begotten Seth were eight hundred years: and he begat sons and daughters:” Gen. 5:4 (2) {And} the days of Adam [(Final Mem Daleth Aleph Yod Mem Yod) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth; Day Heb. yom, Gr. hemera.] (3) after he had begotten (after he became the father of) [((Vau vowel) Daleth Yod Lamed (Vau vowel) He Yod Resh (C)Heth Aleph) from a root yalad Daleth Lamed Yod, to beget.] (4) Seth

[(Tau Shin Tau Aleph) Sh(ay)Th, Seth - Heb. sheth “appointed,” i.e. “substituted.”]

(1) (and) were

[(Vau Yod He Yod Vau) root He Yod He in Gen. 3:22 “is become”] [(Tau Aleph Mem He Nun Mem Shin)]

eight hundred and he begat (and he had other) Yod, to beget.] sons

years

[(He Nun Shin)]:

[(Daleth Lamed (Vau vowel) Yod Vau) from a root yalad Daleth Lamed

[(Final Mem Yod Nun Beth) son - Heb. ben, Gr. huios; B(aw)N(ih)YM; in Gen. 3:16 “children.”] [(Tau (Vau vowel) Nun Beth Vau) or V(aw)N(oh)Th.]:

and daughters

Genesis 5:5 “And all the days that Adam lived were nine hundred and thirty years: and he died.” Gen. 5:5 (2) {And} all the days that Adam [(Final Mem Daleth Aleph Yod Mem Yod Lamed Caph) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth; Day - Heb. yom, Gr. hemera.] [(Yod (C)Heth Resh Shin Aleph) “living,” “life, ”live,” root He Yod (C)Heth]

(3) lived

[(Vau Yod He Yod Vau) root He Yod He in Gen. 3:22 “is become”]

(1) (thus … ) were

[(He Nun Shin Tau (Vau vowel) Aleph Mem

nine hundred (years) nine or T(uh)Sh(ah)A.] and thirty years Sh(uh)L(oh)Sh(ih)YM.]: and he died

Ayin Shin Tau)

[(He Nun Shin Final Mem Yod Shin Lamed Shin Vau) thirty or

[(Tau Mem Yod Vau) root Tau Vau Mem, Death - Heb. maweth, Gr. thanatos, nekros.].

Genesis 5:6 “And Seth lived an hundred and five years, and begat Enos:” Gen. 5:6 (2) {And} Seth (1) (when … had) lived (4) an hundred (years) (3) (and) five years

[(Tau Shin) Sh(ay)Th, Seth - Heb. sheth “appointed,” i.e. “substituted.”] [(Yod (C)Heth Yod Vau) “living,” “life, ”live,” root He Yod (C)Heth] [(He Nun Shin Tau Aleph Mem Vau)] [(Mem Yod Nun Shin Shin Mem (C)Heth) five or H(aw)M(ay)Sh.],

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[(Daleth Lamed (Vau vowel) Yod Vau) from a root yalad Daleth

Enos (Enosh) [(Shin (Vau vowel) Nun Aleph Tau Aleph) e’nosh, e’nos, Heb. ‘enosh, mortal, Gr. Enos, it is seen as A(uh-eh)N(oh)Sh.]:

Genesis 5:7 “And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters:” Gen. 5:7 (1) {And} Seth lived [(Tau Shin Yod (C)Heth Yod Vau) Sh(ay)Th, Seth - Heb. sheth “appointed,” i.e. “substituted.”; also seen in Gen. 1:20, 21, 24 as “hath life” or “living”; in Gen. 1:30 “life”] (2) after {he begat} (the birth of) [((Vau vowel) Daleth Yod Lamed (Vau vowel) He Yod Resh (C)Heth Aleph) from a root yalad Daleth Lamed Yod, to beget.] (3) Enos (Enosh) [(Shin (Vau vowel) Nun Aleph Tau Aleph) e’nosh, e’nos, Heb. ‘enosh, mortal, Gr. Enos, it is seen as A(uh-eh)N(oh)Sh.] (5) eight hundred [(Tau (Vau vowel) Aleph Mem He Nun Mem Shin Vau) eight or Sh(uh)M(oh)N(eh)H; hundred or M(uh)A(ah)Th.] [(Final Mem Yod Nun Shin Ayin Beth Shin) seven or Sh(eh)V(ah)A.]

(4) {and} seven (years)

[(He Nun Shin) or Sh(aw)N(aw)H.],

(6) years

[(Daleth Lamed (Vau vowel) Yod Vau) from a root yalad Daleth Lamed Yod,

and begat (and had other) to beget.] sons

[(Final Mem Yod Nun Beth) son - Heb. ben, Gr. huios; B(aw)N(ih)YM; in Gen. 3:16 “children.”] [(Tau (Vau vowel) Nun Beth Vau) or V(aw)N(oh)Th.]:

and daughters

Genesis 5:8 “And all the days of Seth were nine hundred and twelve years: and he died.” Gen. 5:8 (2) {And} all the days of Seth [(Tau Shin Yod Mem Yod Lamed Caph ) Sh(ay)Th, Seth - Heb. sheth “appointed,” i.e. “substituted.”; Day - Heb. yom, Gr. hemera.] (1) (Thus … ) were

[(Vau Yod He Yod Vau) root He Yod He in Gen. 3:22 “is become”] [(Tau (Vau vowel) Aleph Mem Ayin Shin Tau Vau)]

(5) nine hundred

[(He Resh Shin Ayin Final Mem Yod Tau Shin) twelve or Sh(uh)T(ay)YM

(3) {and} twelve A(eh)S(uh)R(ay)H.] (4) (years)

[(He Nun Shin)]

(6) years

[(He Nun Shin)]:

and he died

[(Tau Mem Yod Vau) root Tau Vau Mem, Death - Heb. maweth, Gr. thanatos, nekros.].

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Genesis 5:9 “And Enos lived ninety years, and begat Cainan:” Gen. 5:9 (2) {And} Enos (Enosh) [(Shin (Vau vowel) Nun Aleph) e’nosh, e’nos, Heb. ‘enosh, mortal, Gr. Enos, it is seen as A(uh-eh)N(oh)Sh.] [(Yod (C)Heth Yod Vau) “living,” “life, ”live,” root He Yod (C)Heth]

(1) (when … had ) lived

[(Final Mem Yod Ayin Shin Tau) ninety or T(ih)Sh(uh)A(ih)YM.]

ninety years

[(He Nun Shin)],

and begat (he became the father of) Lamed Yod, to beget.] Cainan (Kenan) RSV, ASV, K(ay)YN(aw)N.]:

[(Daleth Lamed (Vau vowel) Yod Vau) from a root yalad Daleth

[(Final Nun Nun Yod Qoph Tau Aleph) Cainan KJV, Ka-i’nan, Kenan in NIV,

Genesis 5:10 “And Enos lived after he begat Cainan eight hundred and fifteen years, and begat sons and daughters:” Gen. 5:10 {And} Enos (Enosh) lived [(Shin (Vau vowel) Nun Aleph Yod (C)Heth Yod Vau) e’nosh, e’nos, Heb. ‘enosh, mortal, Gr. Enos, it is seen as A(uh-eh)N(oh)Sh; “living,” “life, ”live,” root He Yod (C)Heth] after he begat (after the birth of) [((Vau vowel) Daleth Yod Lamed (Vau vowel) He Yod Resh (C)Heth Aleph) from a root yalad Daleth Lamed Yod, to beget.] Cainan (Kenan) RSV, ASV, K(ay)YN(aw)N.]:

[(Final Nun Nun Yod Qoph Tau Aleph) Cainan KJV, Ka-i’nan, Kenan in NIV,

[(Tau (Vau vowel) Aleph Mem He Nun Mem Shin Vau)]

(3) eight hundred

[(He Resh Shin Ayin Shin Mem (C)Heth) fifteen or H(uh-ah)M(ay)Sh

(1) {and} fifteen A(eh)S(uh)R(ay)H.] [(He Nun Shin)]

(2) (years)

[(He Nun Shin)],

(4) years

and begat (and had other) beget.] sons

[(Daleth Lamed (Vau vowel) Yod Vau) from a root yalad Daleth Lamed Yod, to

[(Final Mem Yod Nun Beth) son - Heb. ben, Gr. huios; B(aw)N(ih)YM; in Gen. 3:16 “children.”]

and daughters

[(Tau (Vau vowel) Nun Beth Vau) or V(aw)N(oh)Th.]:

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Genesis 5:11 “And all the days of Enos were nine hundred and five years: and he died.” [(Yod Mem Yod Lamed Caph) Day - Heb. yom, Gr.

Gen. 5:11 (2) {And} all the days of hemera.]

(3) Enos (Enosh) [(Shin (Vau vowel) Nun Aleph) e’nosh, e’nos, Heb. ‘enosh, mortal, Gr. Enos, it is seen as A(uh-eh)N(oh)Sh.] [(Vau Yod He Yod Vau) root He Yod He in Gen. 3:22 “is become”]

(1) (Thus … ) were (5) nine hundred

[(Tau (Vau vowel) Aleph Mem Ayin Shin Tau Vau)]

(4) {and} five (years)

[(Mem Yod Nun Shin Shin Mem (C)Heth) five or H(aw)M(ay)Sh.]

(6) years and he died

[(He Nun Shin)]: [(Tau Mem Yod Vau) root Tau Vau Mem, Death - Heb. maweth, Gr. thanatos, nekros.].

Genesis 5:12 “And Cainan lived seventy years and begat Mahalaleel:” Gen. 5:12 (2) {And} Cainan (Kenan) NIV, RSV, ASV, K(ay)YN(aw)N.]: (1) (When … had) lived seventy years

[(Final Nun Nun Yod Qoph) Cainan KJV, Ka-i’nan, Kenan in

[(Yod (C)Heth Yod Vau) “living,” “life, ”live,” root He Yod (C)Heth]

[(Final Mem Yod Ayin Beth Shin) seventy or Sh(ih)V(uh)A(ee)M.] [(He Nun Shin)]

and begat (he became the father of) Lamed Yod, to beget.]

[(Daleth Lamed (Vau vowel) Yod Vau) from a root yalad Daleth

Mahalaleel (Mahalalel) [(Lamed Aleph Lamed Lamed He Mem Tau Aleph) ma-ha’la-lel, Heb. mahalal’el, praise of God, M(ah)H(uh-ah)L(ay)L(uh)A(ay)L, NIV has “Mahalaleel,” and others Maleleel.]:

Genesis 5:13 “And Cainan lived after he begat Mahalaleel eight hundred and forty years, and begat sons and daughters:” Gen. 5:13 (2) {And} Cainan (Kenan) NIV, RSV, ASV, K(ay)YN(aw)N.]: (1) lived

[(Final Nun Nun Yod Qoph) Cainan KJV, Ka-i’nan, Kenan in

[(Yod (C)Heth Yod Vau) “living,” “life, ”live,” root He Yod (C)Heth]

after he begat (after the birth of) [((Vau vowel) Daleth Yod Lamed (Vau vowel) He Yod Resh (C)Heth Aleph) from a root yalad Daleth Lamed Yod, to beget.] Mahalaleel (Mahalalel) [(Lamed Aleph Lamed Lamed He Mem Tau Aleph) ma-ha’la-lel, Heb. mahalal’el, praise of God, M(ah)H(uh-ah)L(ay)L(uh)A(ay)L, NIV has “Mahalaleel,” and others Maleleel.]

For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I -- by Jim A. Cornwell – Genesis 1-5 Hebrew Translation page 88 - file updated 6/26/98 File found only at “http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc” for Volume 1interface. (continued Seventh Day) [( He Nun Mem Shin Vau) eight or Sh(uh)M(oh)N(eh)H.]

(5) eight

[(He Nun Shin

(6) hundred (years)

[(Final Mem Yod Ayin Beth Resh Aleph) forty or A(ah)R(uh)B(aw)A(ih)YM.]

(3) {and} forty

[(He Nun Shin)],

(4) years

[(Daleth Lamed (Vau vowel) Yod Vau) from a root yalad Daleth Lamed Yod,

and begat (and had other) to beget.] sons

Tau (Vau vowel) Aleph Mem)]

[(Final Mem Yod Nun Beth) son - Heb. ben, Gr. huios; B(aw)N(ih)YM; in Gen. 3:16 “children.”] [(Tau (Vau vowel) Nun Beth Vau) or V(aw)N(oh)Th.]:

and daughters

Genesis 5:14 “And all the days of Cainan were nine hundred and ten years: and he died.” Gen. 5:14 (2) {And} all the days of hemera.]

[(Final Nun Nun Yod Qoph) Cainan KJV, Ka-i’nan, Kenan in NIV, RSV, ASV,

(3) Cainan (Kenan) K(ay)YN(aw)N.]:

[(Vau Yod He Yod Vau) root He Yod He in Gen. 3:22 “is become”]

(1) (Thus … ) were

[(Tau (Vau vowel) Aleph Mem Ayin Shin Tau Vau)]

(5) nine hundred

[(Final Mem Yod Nun Shin Resh Shin Ayin) ten or A(eh)S(eh)R.]

(4) {and} ten (years) (6) years

[(Yod Mem Yod Lamed Caph) Day - Heb. yom, Gr.

[(He Nun Shin)]: [(Tau Mem Yod Vau) root Tau Vau Mem, Death - Heb. maweth, Gr. thanatos, nekros.].

and he died

Genesis 5:15 “And Mahalaleel lived sixty and five years, and begat Jared:” Gen. 5:15 (2) {And} Mahalaleel (Mahalalel) [(Lamed Aleph Lamed Lamed He Mem) ma-ha’la-lel, Heb. mahalal’el, praise of God, M(ah)H(uh-ah)L(ay)L(uh)A(ay)L, NIV has “Mahalaleel,” and others Maleleel.] (1) (When … had ) lived

[(Yod (C)Heth Yod Vau) “living,” “life, ”live,” root He Yod (C)Heth]

[(Final Mem Yod Shin Shin Vau) sixty or Sh(ih)Sh(ih)YM.]

(4) sixty

[(Mem Yod Nun Shin Shin Mem (C)Heth) five or H(aw)M(ay)Sh.]

(3) {and} five (years) (5) years

[(He Nun Shin)],

and begat (and he became the father of) Daleth Lamed Yod, to beget.] Jared

[(Daleth Lamed (Vau vowel) Yod Vau) from a root yalad

[(Daleth Resh Yod Tau Aleph) ja’red, Y(aw)R(eh)D, the father of Enoch.]:

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Genesis 5:16 “And Mahalaleel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters:” Gen. 5:16 (2) {And} Mahalaleel (Mahalalel) [(Lamed Aleph Lamed Lamed He Mem) ma-ha’la-lel, Heb. mahalal’el, praise of God, M(ah)H(uh-ah)L(ay)L(uh)A(ay)L, NIV has “Mahalaleel,” and others Maleleel.] [(Yod (C)Heth Yod Vau) “living,” “life, ”live,” root He Yod (C)Heth]

(1) lived

after he begat (after the birth of) [((Vau vowel) Daleth Yod Lamed (Vau vowel) He Yod Resh (C)Heth Aleph) from a root yalad Daleth Lamed Yod, to beget.] [(Daleth Resh Yod Tau Aleph) ja’red, Y(aw)R(eh)D, the father of Enoch.]

Jared

[(Tau (Vau vowel) Aleph Mem He Nun Mem Shin Vau)]

(4) eight hundred

[(He Nun Shin Final Mem Yod Shin Lamed Shin Vau)]

(3) {and} thirty (years) (5) years

[(He Nun Shin)], [(Daleth Lamed (Vau vowel) Yod Vau) from a root yalad Daleth Lamed Yod,

and begat (and had other) to beget.] sons

[(Final Mem Yod Nun Beth) son - Heb. ben, Gr. huios; B(aw)N(ih)YM; in Gen. 3:16 “children.”] [(Tau (Vau vowel) Nun Beth Vau) or V(aw)N(oh)Th.]:

and daughters

Genesis 5:17 “And all the days of Mahalaleel were eight hundred ninety and five years: and he died.” Gen. 5:17 (2) {And} all the days of hemera.]

[(Yod Mem Yod Lamed Caph) Day - Heb. yom, Gr.

(3) Mahalaleel (Mahalalel) [(Lamed Aleph Lamed Lamed He Mem) ma-ha’la-lel, Heb. mahalal’el, praise of God, M(ah)H(uh-ah)L(ay)L(uh)A(ay)L, NIV has “Mahalaleel,” and others Maleleel.] (1) (Thus … ) were

[(Vau Yod He Yod Vau) root He Yod He in Gen. 3:22 “is become”]

(6) (and) eight hundred [(Tau (Vau vowel) Aleph Mem He Nun Mem Shin Vau) eight or Sh(uh)M(oh)N(eh)H; hundred or M(uh)A(ah)Th.] [(He Nun Shin Final Mem Yod Ayin Shin Tau Vau) ninety or

(5) ninety (years) T(ih)Sh(uh)A(ih)YM.] (4) {and} five (7) years and he died

[(Shin Mem (C)Heth) five or H(aw)M(ay)Sh.] [(He Nun Shin)]: [(Tau Mem Yod Vau) root Tau Vau Mem, Death - Heb. maweth, Gr. thanatos, nekros.].

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Genesis 5:18 “And Jared lived an hundred sixty and two years, and he begat Enoch:” Gen. 5:18 (2) {And} Jared

[(Daleth Resh Yod) ja’red, Y(aw)R(eh)D.] [(Yod (C)Heth Yod Vau) “living,” “life, ”live,” root He Yod (C)Heth.]

(1) (When … had) lived

[(He Nun Shin Tau Aleph Mem Vau) hundred or M(uh)A(ah)Th.]

(5) an hundred (years)

[(He Nun Shin

(4) sixty (years)

Final Mem Yod Shin Shin Vau) sixty or Sh(ih)Sh(ih)YM.]

[(Final Mem Yod Tau Shin) two or Sh(uh)T(ah)Y(ih)M.]

(3) {and} two years,

and he begat (and he became the father of) Daleth Lamed Yod, to beget.]

[(Daleth Lamed (Vau vowel) Yod Vau) from a root yalad

Enoch [(Final Caph (Vau vowel) Nun (C)Heth Tau Aleph) e’nuk, Heb. hanokh, consecrated, Gr. Henoch; H(ah)N(ah)Kh(uh); this is not the same as Cain’s eldest son in Gen. 4:17. The son of Jared (Gen. 5;18) and father of Methuselah (Gen. 5:21-22; Luke 3:37). Abram walked “before God” (Gen. 17:1), but of Enoch and Noah alone it is written that they walked “with God” (5;24; 6:9). Walking with God is a relic of the first paradise when men walked and talked with God in holy familiarity, and it anticipates a new paradise (Rev. 21:3; 22:3-4). The secret of Enoch’s walk with God was faith – the ground of his pleasing God, and this was the ground of his being “taken from this life, so that he did not experience death” (Heb. 11:5-6). The bright part of Gen. 5 is Enoch’s walk with God and translation without death. He typifies the saints living at Christ’s coming who will be removed from mortality to immortality without passing through death (1 Cor. 15:51-52). His translation out of a wicked world was an appropriate testimony to the truth ascribed to him in Jude 14-15, “See, the Lord is coming … to judge everyone.”]:

Genesis 5:19 “And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters:” Gen. 5:19 {And} Jared lived [(Daleth Resh Yod Y(aw)R(eh)D; “living,” “life, ”live,” root He Yod (C)Heth.]

Yod (C)Heth Yod Vau) ja’red,

after he begat (after the birth of) [((Vau vowel) Daleth Yod Lamed (Vau vowel) He Yod Resh (C)Heth Aleph) from a root yalad Daleth Lamed Yod, to beget.] Enoch [(Final Caph (Vau vowel) Nun (C)Heth Tau Aleph) e’nuk, Heb. hanokh, consecrated, Gr. Henoch; H(ah)N(ah)Kh(uh).] eight hundred [(Tau (Vau vowel) Aleph Mem He Nun Mem Shin) eight or Sh(uh)M(oh)N(eh)H; hundred or M(uh)A(ah)Th.] years

[(He Nun Shin)],

and begat (and had other) beget.] sons

[(Daleth Lamed (Vau vowel) Yod Vau) from a root yalad Daleth Lamed Yod, to

[(Final Mem Yod Nun Beth) son - Heb. ben, Gr. huios; B(aw)N(ih)YM; in Gen. 3:16 “children.”]

and daughters

[(Tau (Vau vowel) Nun Beth Vau) or V(aw)N(oh)Th.]:

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Genesis 5:20 “And all the days of Jared were nine hundred sixty and two years: and he died.” [(Yod Mem Yod Lamed Caph) Day - Heb. yom, Gr.

Gen. 5:20 (2) {And} all the days of hemera.]

[(Daleth Resh Yod) ja’red, Y(aw)R(eh)D.]

(3) Jared

[(Vau Yod He Yod Vau) root He Yod He in Gen. 3:22 “is become”]

(1) (Thus … ) were

[(Tau (Vau vowel) Aleph Mem Ayin Shin Tau Vau)]

(6) nine hundred

(4) sixty and two (sixty-two) sixty or Sh(ih)Sh(ih)YM; two or Sh(uh)T(ah)Y(ih)M.] (5) (years) (7) years and he died

[(Final Mem Yod Shin Shin Vau Final Mem Yod Tau Shin)

[(He Nun Shin)] [(He Nun Shin)]: [(Tau Mem Yod Vau) root Tau Vau Mem, Death - Heb. maweth, Gr. thanatos, nekros.].

Genesis 5:21 “And Enoch lived sixty and five years, and begat Methuselah:” Gen. 5:21 {And} (When) Enoch (had) lived [(Final Caph (Vau vowel) Nun (C)Heth Yod (C)Heth Yod Vau) e’nuk, Heb. hanokh, consecrated, Gr. Henoch; H(ah)N(ah)Kh(uh); “living,” “life, ”live,” root He Yod (C)Heth.] sixty and five (sixty-five) Sh(ih)Sh(ih)YM; five or H(aw)M(ay)Sh.] years

[(Final Mem Yod Shin Shin Vau

Shin Mem (C)Heth) sixty or

[(He Nun Shin)],

and begat (he became the father of) Lamed Yod, to beget.]

[(Daleth Lamed (Vau vowel) Yod Vau) from a root yalad Daleth

Methuselah [((C)Heth Lamed Shin Vau Tau Mem Tau Aleph) me-thu’ze-la, Heb. methushelah, man of the javelin, M(uh)Th(oo)Sh(aw)L(ah)H, who died at 969 years of age, the very year of the Flood.]:

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Genesis 5:22 “And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters:” Gen. 5:22 (2) {And} Enoch [(Final Caph (Vau vowel) Nun (C)Heth Tau Aleph) e’nuk, Heb. hanokh, consecrated, Gr. Henoch; H(ah)N(ah)Kh(uh)] (1) walked [(Final Caph Lamed He Tau Yod Vau) root Final Caph Lamed He, H(aw)L(ah)Kh(uh). The root Final Caph Lamed He was also seen in Gen. 2:14 regarding the third river Hiddekel or Tigris “goeth toward (flows)” to the east of Assyria, and in Gen. 3:8 the Lord God was heard “walking” Final Caph Lamed He Tau Mem. The word “walked” is mentioned again in Gen. 5:24.] [(Final Mem Yod He Lamed Aleph He Tau Aleph) Heb. ‘elohim]

with God

after he begat (after the birth of) [((Vau vowel) Daleth Yod Lamed (Vau vowel) He Yod Resh (C)Heth Aleph) from a root yalad Daleth Lamed Yod, to beget.] Methuselah [((C)Heth Lamed Shin Vau Tau Mem Tau Aleph) me-thu’ze-la, Heb. methushelah, man of the javelin, M(uh)Th(oo)Sh(aw)L(ah)H, who died at 969 years of age, the very year of the Flood.] [(Tau (Vau vowel) Aleph Mem Shin Lamed Shin) hundred or M(uh)A(ah)Th;

three hundred three or Sh(uh)LSh.] years

[(He Nun Shin)], [(Daleth Lamed (Vau vowel) Yod Vau) from a root yalad Daleth Lamed Yod,

and begat (and had other) to beget.] sons

[(Final Mem Yod Nun Beth) son - Heb. ben, Gr. huios; B(aw)N(ih)YM; in Gen. 3:16 “children.”] [(Tau (Vau vowel) Nun Beth Vau) or V(aw)N(oh)Th.]:

and daughters

Genesis 5:23 “And all the days of Enoch were three hundred sixty and five years:” [(Yod Mem Yod Lamed Caph) Day - Heb. yom, Gr.

Gen. 5:23 (2) {And} all the days of hemera.]

(3) Enoch [(Final Caph (Vau vowel) Nun (C)Heth) e’nuk, Heb. hanokh, consecrated, Gr. Henoch; H(ah)N(ah)Kh(uh).] (1) (Thus … ) were

[(Yod He Yod Vau) root He Yod He in Gen. 3:22 “is become”]

(6) three hundred M(uh)A(ah)Th; three or Sh(uh)LSh.]

[(Tau (Vau vowel) Aleph Mem Shin Lamed Shin

(4) sixty and five (sixty-five) or Sh(ih)Sh(ih)YM; five or H(aw)M(ay)Sh.] (5) (years) (7) years

[(He Nun Shin)] [(He Nun Shin)]:

[(Final Mem Yod Shin Shin Vau

Vau) hundred or

Shin Mem (C)Heth) sixty

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Genesis 5:24 “And Enoch walked with God: and he was not; for God took him.” Gen. 5:24 (2) {And} Enoch [(Final Caph (Vau vowel) Nun (C)Heth) e’nuk, Heb. hanokh, consecrated, Gr. Henoch; H(ah)N(ah)Kh(uh).] (1) walked [(Final Caph Lamed He Tau Yod Vau) root Final Caph Lamed He, H(aw)L(ah)Kh(uh), see previous notes in Gen. 5:22.] [(Final Mem Yod He Lamed Aleph He Tau Aleph) Heb. ‘elohim]

with God

and he was not [(Vau Nun Nun Yod Aleph Vau) or A(ay)Y(ee)N(eh)N(oo). In Gen. 2:5 “{and} there was {not} (no)” Final Nun Yod Aleph.]; [(Final Mem Yod He Lamed Aleph) Heb. ‘elohim]

(4) {for} God

(3) (for … ) took him [((Vau vowel) Tau Aleph (C)Heth Qoph Lamed Yod Caph) or K(ih)Y(ee) L(aw)Q(ah)CH A(oh)Th(oh). In Gen. 2:15 the LORD God “took” (C)Heth Qoph Yod Vau, with a root Cheth Qoph Lamed, “the man” and put him in the garden of Eden; root in Gen. 2:22 “taken” (C)Heth Qoph Lamed, “take”. Translate - Heb. ‘avar, to transfer, Gr. metathesis, a transfer, metatithemi, methistemi, to remove from one place to another. Only in Hebrews 11:5 where it is said that Enoch was translated (KJV; taken, taken away NIV) by faith so that he would not die and that before this translation (KJV; he was taken NIV) he pleased God. Methistemi is used to picture regeneration as the believer passing (translated KJV; brought NIV) from the kingdom of darkness into the kingdom of light (Col. 1:13).].

Genesis 5:25 “And Methuselah lived an hundred eighty and seven years, and begat Lamech.” Gen. 5:25 (2) {And} Methuselah [((C)Heth Lamed Shin Vau Tau Mem) me-thu’ze-la, Heb. methu-shelah, man of the javelin, M(uh)Th(oo)Sh(aw)L(ah)H, who died at 969 years of age, the very year of the Flood.] [(Yod (C)Heth Yod Vau) “living,” “life, ”live,” root He Yod (C)Heth.]

(1) (when … had) lived (6) {an} hundred (4) eighty (5) (years) (3) {and} seven (7) years

[(Tau Aleph Mem Vau) hundred or M(uh)A(ah)Th.] [(Final Mem Yod Nun Mem Shin Vau) eighty or Sh(uh)M(oh)N(ih)YM.] [(He Nun Shin)] [(Ayin Beth Shin) seven or Sh(eh)V(ah)A.] [(He Nun Shin)],

and begat (he became the father of) Lamed Yod, to beget.]

[(Daleth Lamed (Vau vowel) Yod Vau) from a root yalad Daleth

Lamech [(Final Caph Mem Lamed Tau Aleph) la’mek, Heb. lemekh, meaning undetermined, L(aw)M(eh)Kh(uh). This is not the Lamech of Gen. 4:18, but the son of Methuselah in Gen. 5:28-31, a descendant of Seth, who became the father of Noah. His faith is attested by the name he gave his son, Noah (meaning “rest”), and by the hope of “comfort” (5:29) that he anticipated in his son’s life. Thus, basing his faith on the promised deliverance from the Adamic curse (3:14-19), he foresees, the coming of One of his seed (cf. 1 Chron. 1:3; Luke 3:36) who will remove that curse (cf. Rom. 8:18-25). He died at the age of 777.].

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Genesis 5:26 “And Methuselah lived after he begat Lamech seven hundred eighty and two years, and begat sons and daughters:” Gen. 5:26 (2) {And} Methuselah [((C)Heth Lamed Shin Vau Tau Mem) me-thu’ze-la, Heb. methu-shelah, man of the javelin, M(uh)Th(oo)Sh(aw)L(ah)H, who died at 969 years of age, the very year of the Flood.] [(Yod (C)Heth Yod Vau) “living,” “life, ”live,” root He Yod (C)Heth.]

(1) lived

after he begat (after the birth of) [((Vau vowel) Daleth Yod Lamed (Vau vowel) He Yod Resh (C)Heth Aleph) from a root yalad Daleth Lamed Yod, to beget.] Lamech L(aw)M(eh)Kh(uh).]

[(Final Caph Mem Lamed Tau Aleph) la’mek, Heb. lemekh, meaning undetermined,

(6) seven hundred [(Tau (Vau vowel) Aleph Mem M(ay)A(oh)Th; seven or Sh(eh)V(ah)A.]

[(Final Mem Yod Nun (Vau vowel) Mem Shin Vau) eighty or Sh(uh)M(oh)N(ih)YM.]

(4) eighty

[(He Nun Shin)]

(5) (years)

[(Final Mem Yod Tau Shin) two or Sh(uh)T(ah)Y(ih)M.]

(3) {and} two

[(He Nun Shin)],

(7) years

[(Daleth Lamed (Vau vowel) Yod Vau) from a root yalad Daleth Lamed Yod,

and begat (and had other) to beget.] sons

Ayin Beth Shin Vau) hundred or

[(Final Mem Yod Nun Beth) son - Heb. ben, Gr. huios; B(aw)N(ih)YM; in Gen. 3:16 “children.”]

and daughters

[(Tau (Vau vowel) Nun Beth Vau) or V(aw)N(oh)Th.]:

Genesis 5:27 “And all the days of Methuselah were nine hundred sixty and nine years: and he died.” Gen. 5:27 (2) {And} all the days of hemera.]

[(Yod Mem Yod Lamed Caph) Day - Heb. yom, Gr.

(3) Methuselah [((C)Heth Lamed Shin Vau Tau Mem) me-thu’ze-la, Heb. methu-shelah, man of the javelin, M(uh)Th(oo)Sh(aw)L(ah)H, who died at 969 years of age, the very year of the Flood.] (1) (thus … ) were

[(Vau Yod He Yod Vau) root He Yod He in Gen. 3:22 “is become”]

(6) nine hundred M(ay)A(oh)Th; nine or T(uh)Sh(ah)A.] (4) sixty and nine (sixty-nine) Sh(ih)Sh(ih)YM; nine or T(uh)Sh(ah)A.] (5) (years) (7) years and he died

[(Tau (Vau vowel) Aleph Mem Ayin Shin Tau Vau) hundred or [(Final Mem Yod Shin Shin Vau

Ayin Shin Tau) sixty or

[(He Nun Shin)] [(He Nun Shin)]: [(Tau Mem Yod Vau) root Tau Vau Mem, Death - Heb. maweth, Gr. thanatos, nekros.].

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Genesis 5:28 “And Lamech lived an hundred eighty and two years, and begat a son:” [(Final Caph Mem Lamed) la’mek, Heb. lemekh, meaning

Gen. 5:28 (2) {And} Lamech undetermined, L(aw)M(eh)Kh(uh).]

[(Yod (C)Heth Yod Vau) “living,” “life, ”live,” root He Yod (C)Heth.]

(1) (when … had) lived

[(He Nun Shin Tau Aleph Mem Vau) hundred or

(5) (and) an hundred years M(uh)A(ah)Th.]

(3) eighty and two (eighty-two) [(Final Mem Yod Nun Mem Shin Vau Final Mem Yod Tau Shin) eighty or Sh(uh)M(oh)N(ih)YM; two or Sh(uh)T(ah)Y(ih)M.] (4) years (years)

[(He Nun Shin)], [(Daleth Lamed (Vau vowel) Yod Vau) from a root yalad Daleth

and begat (he became the father of) Lamed Yod, to beget.] a son

[(Final Nun Beth) son - Heb. ben, Gr. huios; B(ay)N.]:

Genesis 5:29 “And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed.” Gen. 5:29 And {he} called person of thing] his name Sh(uh)M(oh).]

[(Aleph Resh Qoph Yod Vau) call Gr. kaleo, to call, as to name a

[((Vau vowel) Final Mem Shin Tau Aleph) name - Heb. shem, Gr. onoma, or

Noah [((C)Heth Nun) no’a, Heb. noah, rest, N(oh)H(ah). The son of Lamech and tenth in descent from Adam in the line of Seth (Gen. 5:28-29).], saying

[(Resh Mem Aleph Lamed)],

This {same} (one)

[(He Zayin) Z(eh)H]

shall {comfort us} (bring us relief) [(Vau Nun Mem (C)Heth Nun Yod) root Final Mem (C)Heth Nun, comfort - Heb. naham, same root as “Noah” who received this name because Lamech foresaw that through him God would comfort the race and partially alleviate the effects of the Edenic curse.] {concerning} (from) our work [(Vau Nun Shin Ayin Mem Mem) which the word Works - Heb. ma’aseh, work, deed, pa’al, a work, Gr. ergon, work, erga, works - M(ih) M(ah)A(uh-ah)S(ay)N(oo).] and (from the) toil of [(Final Nun (Vau vowel) Beth Tzaddi Ayin Mem Vau) in Gen. 3:16 “thy sorrow (your pain)” Final Caph Nun (Vau vowel) Beth Tzaddi Ayin, see Gen. 3:17 “sorrow” or toil, same as used in Gen. 5:29.] our hands [(Vau Nun Yod Daleth Yod) the Hebrew word for “north” is the same as for “the left hand” as well as “south” for “the right hand”], {because} (out) of the ground [(He Mem Daleth Aleph He Final Nun Mem) Heb. ‘adhamah, ground, commonly means the tilled reddish soil of Palestine.] (2) {which} the LORD (Yahweh)

[(He Vau He Yod) the LORD is equivalent to IHVH or YHWH.]

(1) (which …) hath (has) cursed [(He Resh Resh Aleph Resh Shin Aleph) root Resh Resh Aleph, Curse - Heb. ‘alah, me’erah, qelalah, Gr. katapa, the reverse of “to bless.”].

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Genesis 5:30 “And Lamech lived after he begat Noah five hundred ninety and five years, and begat sons and daughters:” Gen. 5:30 {And} Lamech lived [(Final Caph Mem Lamed Yod (C)Heth Yod Vau) la’mek, Heb. lemekh, meaning undetermined, L(aw)M(eh)Kh(uh); “living,” “life, ”live,” root He Yod (C)Heth.] after he begat (after the birth of) [((Vau vowel) Daleth Yod Lamed (Vau vowel) He Yod Resh (C)Heth Aleph) from a root yalad Daleth Lamed Yod, to beget.] Noah [((C)Heth Nun Tau Aleph) no’a, Heb. noah, rest, N(oh)H(ah). The son of Lamech and tenth in descent from Adam in the line of Seth (Gen. 5:28-29).] (3) five hundred [(Tau (Vau vowel) Aleph Mem M(ay)A(oh)Th ; five or H(aw)M(ay)Sh.] [(He Nun Shin

(2) ninety (years) T(ih)Sh(uh)A(ih)YM.]

Final Mem Yod Ayin Shin Tau Vau) ninety or

[(Shin Mem (C)Heth) five or H(aw)M(ay)Sh.] (4) years

(1) {and} five

[(He Nun Shin)],

[(Daleth Lamed (Vau vowel) Yod Vau) from a root yalad Daleth Lamed Yod,

and begat (and had other) to beget.] sons

Shin Mem (C)Heth Vau) hundred or

[(Final Mem Yod Nun Beth) son - Heb. ben, Gr. huios; B(aw)N(ih)YM; in Gen. 3:16 “children.”] [(Tau (Vau vowel) Nun Beth Vau) or V(aw)N(oh)Th.]:

and daughters

Genesis 5:31 “And all the days of Lamech were seven hundred seventy and seven years: and he died.” Gen. 5:31 (2) {And} all the days of hemera.]

[(Yod Mem Yod Lamed Caph) Day - Heb. yom, Gr.

(3) Lamech [(Final Caph Mem Lamed) la’mek, Heb. lemekh, meaning undetermined, L(aw)M(eh)Kh(uh).] [(Vau Yod He Yod Vau) root He Yod He in Gen. 3:22 “is become”]

(1) (thus … ) were

(6) seven hundred [(Tau (Vau vowel) Aleph Mem Ayin Beth Shin Vau) hundred or M(ay)A(oh)Th; seven or Sh(eh)V(ah)A.] [(He Nun Shin Final Mem Yod Ayin Beth Shin Vau) seventy or

(5) seventy (years) Sh(ih)V(uh)A(ee)M.] (4) {and} seven (7) years and he died

[(Ayin Beth Shin) seven or Sh(eh)V(ah)A.] [(He Nun Shin)]: [(Tau Mem Yod Vau) root Tau Vau Mem, Death - Heb. maweth, Gr. thanatos, nekros.].

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Genesis 5:32 “And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth.” Gen. 5:32 {And} (after) Noah was [((C)Heth Nun) no’a, Heb. noah, rest, N(oh)H(ah). The son of Lamech and tenth in descent from Adam in the line of Seth (Gen. 5:28-29). He received this name because Lamech foresaw that through him God would comfort (Heb. naham, same root as “Noah”) the race and partially alleviate the effects of the Edenic curse.] five

[(Shin Mem (C)Heth Final Nun Beth) five or H(aw)M(ay)Sh.]

hundred years old M(ay)A(oh)Th.]:

[(He Nun Shin Tau (Vau vowel) Aleph Mem Vau) hundred or

(2) {and} Noah [((C)Heth Nun) no’a, Heb. noah, rest, N(oh)H(ah). The son of Lamech and tenth in descent from Adam in the line of Seth (Gen. 5:28-29).] (1) begat (became the father of) Yod, to beget.]

[(Daleth Lamed (Vau vowel) Yod Vau) from a root yalad Daleth Lamed

Shem [(Final Mem Shin Tau Aleph) Heb. shem, Gr. Sem, name, fame, Sh(ay)M. Note the word “renown” in Gen. 6:4. Shem is the second son of Noah and progenitor of the Semitic race and was born ninety-eight years before the Flood (Gen. 11:10). He lived for six hundred years and outlived nine generations (except for Eber and Abram). Later in Gen. 9:25-27, Noah made a prophecy, and mentioned “the LORD (Yahweh), the God of Shem (my God be Shem).” The Hebrew is He Vau He Yod Final Mem Shin Yod He Lamed Aleph, or A(uh-eh)L H(ay)Y(ee) Sh(ay)M.], Ham [(Final Mem (C)Heth Tau Aleph) Heb. ham, perhaps hot , H(aw)M. Later in Gen. 8:22 ““and heat” Final Mem (C)Heth Vau, or H(oh)M. The youngest son of Noah, born about ninety-six years before the Flood, and became the progenitor of the dark races - Egyptians, Ethiopians, Libyans, and Canaanites (Gen. 10:6-20).], and Japheth [(Tau Pe Yod Tau Aleph Vau) Heb. yepheth, God will enlarge, Y(aw)Ph(eh)Th, seen in Gen. 9:27 “God shall enlarge Japeth,” where enlarge is Tau Pe Yod or Y(ah)Ph(uh)Th(uh) with a root He Tau Pe or Ph(aw)Th(aw)H. The oldest son of Noah as seen in Gen. 10:21, although listed third in some list as in Gen. 5:32; 11;10. He was to father the more remote northern peoples of SE Europe, eventually the isles of the Gentiles, Hellenes or Greeks (10:5), Asia Minor and upper Greece.].