Genesis 3:1
וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר
5175 1961 6175 3605 2416 7704 834
עָשָׂה יְהוָה אֱלֹהִים וַיֹּאמֶר אֶל־הָאִשָּׁה אַף
6213 3068 430 559 408 802 637
כִּֽי־אָמַר אֱלֹהִים לֹא תֹֽאכְלוּ מִכֹּל עֵץ
3588 559 430 3809 398 3605 6086
הַגָּֽן׃
1588
Now the serpent was more crafty than any beast of the field which the LORD God had made. And he said to the woman, "Indeed, has God said, 'You shall not eat from any tree of the garden'?" NASB
Now the serpent was cunning, more than all the beasts of the field that the Lord God had made, and it said to the woman, "Did God indeed say, 'You shall not eat of any of the trees of the garden?'" Traditional Jewish Translation
5172 – 5176 –וְהַנָּחָשׁ– vahanechash – to hiss, i.e. whisper a magic spell; to prognosticate; an incantation or augury; copper; a snake; a name, Nahash.
1961 –הָיָה– hayah – to exist, be, become, come to pass.
6174 – 6175 –עָרוּם– arowm – nude; cunning (usually in a bad sense).
3605 – 3606 –מִכֹּל– makol – the whole; hence all, any or every.
2416 – 2417 –חַיַּת– chayath – alive, raw (flesh), fresh) plant, water, years), strong, life.
7704 – 7705 –הַשָּׂדֶה– hasadeh – to spread out; a field; a wife (as mistress of the house).
834 – אֲשֶׁר – (rca) – ashar –
1. (relative part.)
a. which, who
b. that which
2. (conj)
a. that (in obj clause)
b. when
c. since
d. as
e. conditional if.
6213 –עָשָׂה– asah –
1. to do, fashion, accomplish, make
a. (Qal)
1. to do, work, make, produce 1a
b. to do 1a
c. to work 1a
d. to deal (with) 1a
e. to act, act with effect, effect
1. to make 1a
f. to make 1a
g. to produce 1a
h. to prepare 1a
i. to make (an offering) 1a
j. to attend to, put in order 1a
k. to observe, celebrate 1a
l. to acquire (property) 1a
m. to appoint, ordain, institute 1a
n. to bring about 1a
o. to use 1a
p. to spend, pass
q. (Niphal)
1. to be done
2. to be made
3. to be produced
4. to be offered
5. to be observed
6. to be used
r. (Pual) to be made
2. (Piel) to press, squeeze.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
559 –וַיֹּאמֶר– vaya-amar, to say, speak, utter
a. (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
b. (Niphal) to be told, to be said, to be called
c. (Hithpael) to boast, to act proudly
d. (Hiphil) to avow, to avouch.
408 – 413 –אֶל– el – not, nothing; strength, mighty, almighty; these or those; a primary particle prop. Denoting motion towards, but occasionally used of a quiescent position, i.e. near, with or among; often in general, to.
800 – 802 –הָאִשָּׁה– heshshah – fire; a burnt offering; sacrifice; fem. of 376 or 582, irregular plural (nashiym); a woman.
637 – 639 –אַף– aph – accession; also or yeah; adversatively, though; nose, nostril; hence the face; occasionally a person; also, ire.
3588 –כִּֽי– Kiy – a particle indicating causal relations of all kinds, antecedent or consequent. Very widely used as a rel. conj. or adv.
559 –אָמַר– Amar, to say, speak, utter
e. (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
f. (Niphal) to be told, to be said, to be called
g. (Hithpael) to boast, to act proudly
h. (Hiphil) to avow, to avouch.
430 –אֱלֹהִים– Elohim – Magistrates.
3808 – 3809 –לֹא– lo – not; no; Chaldean: law.
398 – 401 –תֹֽאכְלוּ– ta-akalu – to eat; food; devoured; a name, Ucal.
3605 – 3606 –מִכֹּל– makol – the whole; hence all, any or every.
6086 –עֵץ– ets – a tree, hence wood.
1588 –הַגָּֽן– hagan – a garden (as fenced).
Now the serpent was more crafty than any beast of the field which Yahweh the Magistrate had made. And he said to the woman, "Indeed, has The Magistrates have said, 'You shall not eat from any tree of the garden'?"
Sunday, June 6, 2010
Sunday, April 25, 2010
Commentary on Chapter 2
Commentary on Chapter 2
Man strives to understand who their creator is and a good place to start is the first two chapters of the Old Testament. Most people have the impression that the Bible was written by the Creator, but in reality it was written by men who were inspired by the Creator. In all honesty it was their interpretation of that inspiration. We all get opportunities of inspiration and when we write it down it is not a exact word for word quote that we write down it is an interpretation of that inspiration. In other words we make it make sense, so that it can be understood. It is much the same with the Bible.
The Bible can tell us a lot about the Creator. There is a lot of figurative speech about the Creator through what happened in the creation. The creation, I believe, is a reflection of who the Creator is, and a reflection is what we would see in the mirror, and if we are the reflection, then we are the image that we would see in a mirror and that is in an opposite image. What does that mean?
In Chapter 2 we read that the sky and the earth were completed, to me as far as I understand it, the Creator completed the atmosphere and earth underneath that atmosphere and everything to sustain the plant and its orbit, from the sun to the moon and the other planets in our solar system. They called it their property and it was completed in six ages and they rested in the seventh age. They made that a special time, because it represented that the earth was clean and pure at that time. It had not yet been corrupted, but the potential for corruption did exist.
The time frame we read here, takes place after the seventh age and it says there was no humans to work the soil, but what about the humans in chapter one. They are decidedly different then the ones created in chapter 2. The difference is in their purpose. Their purpose is to dominate and subjugate all fish and birds and life that crawl on the earth, whereas the humans in chapter two, were created to tend the garden. The purpose of the Chapter 2 humans is to work the soil and address the animals.
Also, the females of the first chapter were made at the same time as the males, while the females of the second chapter were made second. In addition, the humans in the first chapter were made in the image of the Creator, while the humans in the second chapter we molded out of the soil.
The second chapter also instructs us in what is to be our food and how to get a mate. First it tells us that our foods come from plants. Then it tells us that when a man is loosed from his parents he is to pursue and catch a wife and the two will become one body. This all goes to say that a wife will not fall into the man’s life by accident; he has to pursue her and then catch her. It will not be easy.
Man strives to understand who their creator is and a good place to start is the first two chapters of the Old Testament. Most people have the impression that the Bible was written by the Creator, but in reality it was written by men who were inspired by the Creator. In all honesty it was their interpretation of that inspiration. We all get opportunities of inspiration and when we write it down it is not a exact word for word quote that we write down it is an interpretation of that inspiration. In other words we make it make sense, so that it can be understood. It is much the same with the Bible.
The Bible can tell us a lot about the Creator. There is a lot of figurative speech about the Creator through what happened in the creation. The creation, I believe, is a reflection of who the Creator is, and a reflection is what we would see in the mirror, and if we are the reflection, then we are the image that we would see in a mirror and that is in an opposite image. What does that mean?
In Chapter 2 we read that the sky and the earth were completed, to me as far as I understand it, the Creator completed the atmosphere and earth underneath that atmosphere and everything to sustain the plant and its orbit, from the sun to the moon and the other planets in our solar system. They called it their property and it was completed in six ages and they rested in the seventh age. They made that a special time, because it represented that the earth was clean and pure at that time. It had not yet been corrupted, but the potential for corruption did exist.
The time frame we read here, takes place after the seventh age and it says there was no humans to work the soil, but what about the humans in chapter one. They are decidedly different then the ones created in chapter 2. The difference is in their purpose. Their purpose is to dominate and subjugate all fish and birds and life that crawl on the earth, whereas the humans in chapter two, were created to tend the garden. The purpose of the Chapter 2 humans is to work the soil and address the animals.
Also, the females of the first chapter were made at the same time as the males, while the females of the second chapter were made second. In addition, the humans in the first chapter were made in the image of the Creator, while the humans in the second chapter we molded out of the soil.
The second chapter also instructs us in what is to be our food and how to get a mate. First it tells us that our foods come from plants. Then it tells us that when a man is loosed from his parents he is to pursue and catch a wife and the two will become one body. This all goes to say that a wife will not fall into the man’s life by accident; he has to pursue her and then catch her. It will not be easy.
Sunday, April 4, 2010
Genesis 2:25
Genesis 2:25
וַיִּֽהְיוּ שְׁנֵיהֶם עֲרוּמִּים הָֽאָדָם וְאִשְׁתֹּו
1961 8147 6172 120 802
וְלֹא יִתְבֹּשָֽׁשׁוּ׃
3808 954
And the man and his wife were both naked and were not ashamed. NASB
Now they were both naked, the man and his wife, but they were not ashamed. Traditional Jewish Translation
1961 –וַיִּֽהְיוּ– uyahayu – to exist, be, become, come to pass.
8147 –שְׁנֵיהֶם– shenayihim – twofold.
6172 – 6173 –עֲרוּמִּים– ervamim – nudity, fig. disgrace, blemish, nakedness, impoverished.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
800 – 802 –וְאִשְׁתֹּו– ueshshahu – fire; a burnt offering; sacrifice; fem. of 376 or 582, irregular plural (nashiym); a woman.
3808 – 3809 –וְלֹא– ulo – not; no; Chaldean: law.
954 –יִתְבֹּשָֽׁשׁוּ– yetabuwshshu – to pale, to be ashamed, to be disappointed or delayed.
They existed twofold, impoverished, the humans and the women were not disappointed.
וַיִּֽהְיוּ שְׁנֵיהֶם עֲרוּמִּים הָֽאָדָם וְאִשְׁתֹּו
1961 8147 6172 120 802
וְלֹא יִתְבֹּשָֽׁשׁוּ׃
3808 954
And the man and his wife were both naked and were not ashamed. NASB
Now they were both naked, the man and his wife, but they were not ashamed. Traditional Jewish Translation
1961 –וַיִּֽהְיוּ– uyahayu – to exist, be, become, come to pass.
8147 –שְׁנֵיהֶם– shenayihim – twofold.
6172 – 6173 –עֲרוּמִּים– ervamim – nudity, fig. disgrace, blemish, nakedness, impoverished.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
800 – 802 –וְאִשְׁתֹּו– ueshshahu – fire; a burnt offering; sacrifice; fem. of 376 or 582, irregular plural (nashiym); a woman.
3808 – 3809 –וְלֹא– ulo – not; no; Chaldean: law.
954 –יִתְבֹּשָֽׁשׁוּ– yetabuwshshu – to pale, to be ashamed, to be disappointed or delayed.
They existed twofold, impoverished, the humans and the women were not disappointed.
Genesis 2:1-25
Genesis 2:1 – 25
1. And the lofty sky and the earth were completed and all the masses.
2. And the Magistrates on the seventh day completed their property which they had made and rested on the seventh day (age) from the property they had made.
3. And the Magistrates blessed the seventh day, making it clean that in them they ceased from all property which the Magistrates created to be done.
4. These are the histories of the lofty skies and the earth when they were created, in the day Magistrate Yahweh made earth and sky.
5. And before any shrub of the field came to be in the earth and before an herb of the field sprouted because The Magistrate Yahweh had not caused it to rain on the earth and there was no human to work the soil.
6. And a fog ascended from the earth to irrigate the whole face of the soil.
7. Then the Magistrates Yahweh molded humans out of the clay of the soil and blew intellect into their nostrils, and life came to pass for the breathing humans.
8. The Magistrates Yahweh planted a garden in Eden from the east; there he put the humans he formed.
9. The Magistrates Yahweh caused to sprout from out of the soil every tree that delighted the view and good for eating, and tree of the living and tree of the knowledge of good and evil.
10. And a river went out of Eden, to irrigate the garden and from there it separated and became four heads.
11. He named the one Pishon, surrounding the whole land of Chavilah which there was the gold.
12. And gold of the land is good, there is the pearl and the gems.
13. And the name of the second river was Gihon, which surround the whole land of Cush.
14. And the third river is Chiddekel, that journey east of Ashshur and the fourth river is Perath.
15. The Magistrates Yahweh lured the humans and allowed them to stay in the garden Eden to serve it and to protect and attend to it.
16. Magistrate Yahweh constituted the human to say from every tree in the garden is food to eat.
17. But from the tree of the knowledge of good and evil, you shall not eat from it, for in the day you eat from it is death, surely there is death.
18. And the Magistrate Yahweh it is not good for the human to be separated, would that I make help opposite of him.
19. And the Magistrate Yahweh molded from the soil every life of the field and every bird of the sky, to go among the humans to see how he would address them, and if any which the humans were addressed the living creatures were named.
20. The humans addressed them by name, every dumb beasts and birds of the sky and living thing of the field and for the humans there was no helper opposite them.
21. The Magistrate Yahweh had a trance fall upon the human, and he slept, and he took one rib and he surrendered the bottom of the flesh.
22. And the Magistrate Yahweh built from the rib which he had taken from the human, a woman to go to the human.
23. The human said, “This bone beat from my bones and flesh from my flesh, this shall be addressed woman, for from man she was taken this.”
24. Hence upon being loosened from his father and mother, a man must catch by pursuit a woman and become one body.
25. They existed twofold, impoverished, the humans and the women were not disappointed.
1. And the lofty sky and the earth were completed and all the masses.
2. And the Magistrates on the seventh day completed their property which they had made and rested on the seventh day (age) from the property they had made.
3. And the Magistrates blessed the seventh day, making it clean that in them they ceased from all property which the Magistrates created to be done.
4. These are the histories of the lofty skies and the earth when they were created, in the day Magistrate Yahweh made earth and sky.
5. And before any shrub of the field came to be in the earth and before an herb of the field sprouted because The Magistrate Yahweh had not caused it to rain on the earth and there was no human to work the soil.
6. And a fog ascended from the earth to irrigate the whole face of the soil.
7. Then the Magistrates Yahweh molded humans out of the clay of the soil and blew intellect into their nostrils, and life came to pass for the breathing humans.
8. The Magistrates Yahweh planted a garden in Eden from the east; there he put the humans he formed.
9. The Magistrates Yahweh caused to sprout from out of the soil every tree that delighted the view and good for eating, and tree of the living and tree of the knowledge of good and evil.
10. And a river went out of Eden, to irrigate the garden and from there it separated and became four heads.
11. He named the one Pishon, surrounding the whole land of Chavilah which there was the gold.
12. And gold of the land is good, there is the pearl and the gems.
13. And the name of the second river was Gihon, which surround the whole land of Cush.
14. And the third river is Chiddekel, that journey east of Ashshur and the fourth river is Perath.
15. The Magistrates Yahweh lured the humans and allowed them to stay in the garden Eden to serve it and to protect and attend to it.
16. Magistrate Yahweh constituted the human to say from every tree in the garden is food to eat.
17. But from the tree of the knowledge of good and evil, you shall not eat from it, for in the day you eat from it is death, surely there is death.
18. And the Magistrate Yahweh it is not good for the human to be separated, would that I make help opposite of him.
19. And the Magistrate Yahweh molded from the soil every life of the field and every bird of the sky, to go among the humans to see how he would address them, and if any which the humans were addressed the living creatures were named.
20. The humans addressed them by name, every dumb beasts and birds of the sky and living thing of the field and for the humans there was no helper opposite them.
21. The Magistrate Yahweh had a trance fall upon the human, and he slept, and he took one rib and he surrendered the bottom of the flesh.
22. And the Magistrate Yahweh built from the rib which he had taken from the human, a woman to go to the human.
23. The human said, “This bone beat from my bones and flesh from my flesh, this shall be addressed woman, for from man she was taken this.”
24. Hence upon being loosened from his father and mother, a man must catch by pursuit a woman and become one body.
25. They existed twofold, impoverished, the humans and the women were not disappointed.
Genesis 2:24
Genesis 2:24
עַל־כֵּן יַֽעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמֹּו
5921 3651 5800 376 852 1 852 517
וְדָבַק בְּאִשְׁתֹּו וְהָיוּ לְבָשָׂר אֶחָֽד׃
1692 802 1961 1320 259
For this reason a man shall leave his father and his mother, and be joined to his wife; and they shall become one flesh. NASB
Therefore, a man shall leave his father and his mother, and cleave to his wife, and they shall become one flesh. Traditional Jewish Translation
5921 – 5922 –עַל– al –
1. upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
q. upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
r. above, beyond, over (of excess)
s. above, over (of elevation or pre-eminence)
t. upon, to, over to, unto, in addition to, together with, with (of addition)
u. over (of suspension or extension)
v. by, adjoining, next, at, over, around (of contiguity or proximity)
w. down upon, upon, on, from, up upon, up to,, towards, over towards, to, against (with verbs of motion)
x. to (as a dative) conj
7. top.
3651 –כֵּן– ken – to set upright; hence just; rightly or so.
5800 –יַֽעֲזָב– ya-azab – to loosen, i.e. relinquish, permit.
376 – 377 –אִישׁ– iysh – a man, a male person; to be a man.
852 – 855 –אֶת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
1 – 4 –אָבִיו– abiu – father; a green plant.
852 – 855 –וְאֶת– uath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
517 – 518 –אִמֹּו– emu – a mother (as the bond of the family); lo, whether, if although, oh that! When; not.
1692 – 1695 –וְדָבַק– udabaq – to impinge; cling, adhere, to catch by pursuit; to stick to; a joint, solder; adhering.
800 – 802 –בְּאִשְׁתֹּו– beshshatu – fire; a burnt offering; sacrifice; fem. of 376 or 582, irregular plural (nashiym); a woman.
1961 –וְהָיוּ– vuhayu – to exist, be, become, come to pass.
1319 – 1321 –לְבָשָׂר– labasar – to be fresh, i.e. full (rosy i.e. cheerful); announce; flesh; body, person.
259 –אֶחָֽד– echad – to unify, collect, united, one, first.
Hence upon being loosened from his father and mother, a man must catch by pursuit a woman and become one body.
עַל־כֵּן יַֽעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמֹּו
5921 3651 5800 376 852 1 852 517
וְדָבַק בְּאִשְׁתֹּו וְהָיוּ לְבָשָׂר אֶחָֽד׃
1692 802 1961 1320 259
For this reason a man shall leave his father and his mother, and be joined to his wife; and they shall become one flesh. NASB
Therefore, a man shall leave his father and his mother, and cleave to his wife, and they shall become one flesh. Traditional Jewish Translation
5921 – 5922 –עַל– al –
1. upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
q. upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
r. above, beyond, over (of excess)
s. above, over (of elevation or pre-eminence)
t. upon, to, over to, unto, in addition to, together with, with (of addition)
u. over (of suspension or extension)
v. by, adjoining, next, at, over, around (of contiguity or proximity)
w. down upon, upon, on, from, up upon, up to,, towards, over towards, to, against (with verbs of motion)
x. to (as a dative) conj
7. top.
3651 –כֵּן– ken – to set upright; hence just; rightly or so.
5800 –יַֽעֲזָב– ya-azab – to loosen, i.e. relinquish, permit.
376 – 377 –אִישׁ– iysh – a man, a male person; to be a man.
852 – 855 –אֶת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
1 – 4 –אָבִיו– abiu – father; a green plant.
852 – 855 –וְאֶת– uath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
517 – 518 –אִמֹּו– emu – a mother (as the bond of the family); lo, whether, if although, oh that! When; not.
1692 – 1695 –וְדָבַק– udabaq – to impinge; cling, adhere, to catch by pursuit; to stick to; a joint, solder; adhering.
800 – 802 –בְּאִשְׁתֹּו– beshshatu – fire; a burnt offering; sacrifice; fem. of 376 or 582, irregular plural (nashiym); a woman.
1961 –וְהָיוּ– vuhayu – to exist, be, become, come to pass.
1319 – 1321 –לְבָשָׂר– labasar – to be fresh, i.e. full (rosy i.e. cheerful); announce; flesh; body, person.
259 –אֶחָֽד– echad – to unify, collect, united, one, first.
Hence upon being loosened from his father and mother, a man must catch by pursuit a woman and become one body.
Saturday, April 3, 2010
Genesis 2:23
Genesis 2:23
וַיֹּאמֶר הָֽאָדָם זֹאת הַפַּעַם עֶצֶם מֵֽעֲצָמַי
559 120 2063 6470 6106 6106
וּבָשָׂר מִבְּשָׂרִי לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ
1320 1320 2063 7121 802 3588 376
לֻֽקֳחָה־זֹּֽאת
3947 2063
The man said, "This is now bone of my bones, And flesh of my flesh; She shall be called Woman, Because she was taken out of Man." NASB
And man said, "This time, it is bone of my bones and flesh of my flesh. This one shall be called ishah (woman) because this one was taken from ish (man)." Traditional Jewish Translation
559 –וַיֹּאמֶר– uya-amar, to say, speak, utter
a. (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
b. (Niphal) to be told, to be said, to be called
c. (Hithpael) to boast, to act proudly
d. (Hiphil) to avow, to avouch.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ~wda (mwda) Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
2063 –זֹאת– zoth – this.
6470 – 6471 –הַפַּעַם– hapaam – to tap; beat regularly; to impel or agitate; a stroke.
6105 – 6108 –עֶצֶם– atsam – to bind fast, i.e. close (the eyes); to be powerful or numerous; to crunch the bones; a bone the body; the substance; selfsame; a place Etsem; power; body.
6105 – 6108 –מֵֽעֲצָמַי– ma-atsamy – to bind fast, i.e. close (the eyes); to be powerful or numerous; to crunch the bones; a bone the body; the substance; selfsame; a place Etsem; power; body.
1319 – 1321 –וּבָשָׂר– ubasar – to be fresh, i.e. full (rosy i.e. cheerful); announce; flesh; body, person.
1319 – 1321 –מִבְּשָׂרִי– mabasary – to be fresh, i.e. full (rosy i.e. cheerful); announce; flesh; body, person.
2063 –לְזֹאת– lazoth – this.
7121 –יִקָּרֵא– yaqara – To call out to, (i.e. address by name), to encounter, a caller, a partridge.
800 – 802 –אִשָּׁה– eshshah – fire; a burnt offering; sacrifice; fem. of 376 or 582, irregular plural (nashiym); a woman.
3588 –כִּי– Kiy – a particle indicating causal relations of all kinds, antecedent or consequent. Very widely used as a rel. conj. or adv.
376 – 377 –מֵאִישׁ– ma-iysh – a man, a male person; to be a man.
3947 – 3948 –לֻֽקֳחָה– laqachah – to take; something received, instruction, inveiglement (lure).
2063 –זֹאת– zoth – this.
The human said, “This bone beat from my bones and flesh from my flesh, this shall be addressed woman, for from man she was taken this.”
וַיֹּאמֶר הָֽאָדָם זֹאת הַפַּעַם עֶצֶם מֵֽעֲצָמַי
559 120 2063 6470 6106 6106
וּבָשָׂר מִבְּשָׂרִי לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ
1320 1320 2063 7121 802 3588 376
לֻֽקֳחָה־זֹּֽאת
3947 2063
The man said, "This is now bone of my bones, And flesh of my flesh; She shall be called Woman, Because she was taken out of Man." NASB
And man said, "This time, it is bone of my bones and flesh of my flesh. This one shall be called ishah (woman) because this one was taken from ish (man)." Traditional Jewish Translation
559 –וַיֹּאמֶר– uya-amar, to say, speak, utter
a. (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
b. (Niphal) to be told, to be said, to be called
c. (Hithpael) to boast, to act proudly
d. (Hiphil) to avow, to avouch.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ~wda (mwda) Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
2063 –זֹאת– zoth – this.
6470 – 6471 –הַפַּעַם– hapaam – to tap; beat regularly; to impel or agitate; a stroke.
6105 – 6108 –עֶצֶם– atsam – to bind fast, i.e. close (the eyes); to be powerful or numerous; to crunch the bones; a bone the body; the substance; selfsame; a place Etsem; power; body.
6105 – 6108 –מֵֽעֲצָמַי– ma-atsamy – to bind fast, i.e. close (the eyes); to be powerful or numerous; to crunch the bones; a bone the body; the substance; selfsame; a place Etsem; power; body.
1319 – 1321 –וּבָשָׂר– ubasar – to be fresh, i.e. full (rosy i.e. cheerful); announce; flesh; body, person.
1319 – 1321 –מִבְּשָׂרִי– mabasary – to be fresh, i.e. full (rosy i.e. cheerful); announce; flesh; body, person.
2063 –לְזֹאת– lazoth – this.
7121 –יִקָּרֵא– yaqara – To call out to, (i.e. address by name), to encounter, a caller, a partridge.
800 – 802 –אִשָּׁה– eshshah – fire; a burnt offering; sacrifice; fem. of 376 or 582, irregular plural (nashiym); a woman.
3588 –כִּי– Kiy – a particle indicating causal relations of all kinds, antecedent or consequent. Very widely used as a rel. conj. or adv.
376 – 377 –מֵאִישׁ– ma-iysh – a man, a male person; to be a man.
3947 – 3948 –לֻֽקֳחָה– laqachah – to take; something received, instruction, inveiglement (lure).
2063 –זֹאת– zoth – this.
The human said, “This bone beat from my bones and flesh from my flesh, this shall be addressed woman, for from man she was taken this.”
Friday, April 2, 2010
Genesis 2:22
Genesis 2:22
וַיִּבֶן יְהוָה אֱלֹהִים אֶֽת־הַצֵּלָע אֲשֶׁר־לָקַח
1121 3068 430 852 6763 834 3947
מִן־הָֽאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָֽאָדָֽם׃
4480 120 802 935 408 120
The LORD God fashioned into a woman the rib which He had taken from the man, and brought her to the man. NASB
And the Lord God built the side that He had taken from man into a woman, and He brought her to man. Traditional Jewish Translation
1121 – 1123 –וַיִּבֶן– uyaben – a son (as a builder of the family name) grandson, subject, nation, quality or condition; a name, Ben; (chald) child; to build.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
852 – 855 –אֶֽת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
6760 – 6763 –הַצֵּלָע– hastala – to curve; to limp (as if one sided); limping or fall; a place, Zelah; a rib, (as curved) (of the body); (of a door i.e.leaf): hence a side of a person or of an object or the sky, i.e. quarter; timber or plank in flooring or ceiling.
834 – אֲשֶׁר – ashar –
1. (relative part.)
a. which, who
b. that which
2. (conj)
a. that (in obj clause)
b. when
c. since
d. as
e. conditional if.
3947 – 3948 –לָקַח– laqach – to take; something received, instruction, inveiglement (lure).
4478 – 4482 –מִן– man – a whatness; manna; who or what; a part of; from or out of; to apportion; a part; hence a musical chord.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ~wda (mwda) Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
800 – 802 –לְאִשָּׁה– la-eshshah – fire; a burnt offering; sacrifice; fem. of 376 or 582, irregular plural (nashiym); a woman.
935 –וַיְבִאֶהָ– uyaboah – to go or come.
408 – 413 –אֶל– el – not, nothing; strength, mighty, almighty; these or those; a primary particle prop. Denoting motion towards, but occasionally used of a quiescent position, i.e. near, with or among; often in general, to.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ~wda (mwda) Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
And the Magistrate Yahweh built from the rib which he had taken from the human, a woman to go to the human.
וַיִּבֶן יְהוָה אֱלֹהִים אֶֽת־הַצֵּלָע אֲשֶׁר־לָקַח
1121 3068 430 852 6763 834 3947
מִן־הָֽאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָֽאָדָֽם׃
4480 120 802 935 408 120
The LORD God fashioned into a woman the rib which He had taken from the man, and brought her to the man. NASB
And the Lord God built the side that He had taken from man into a woman, and He brought her to man. Traditional Jewish Translation
1121 – 1123 –וַיִּבֶן– uyaben – a son (as a builder of the family name) grandson, subject, nation, quality or condition; a name, Ben; (chald) child; to build.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
852 – 855 –אֶֽת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
6760 – 6763 –הַצֵּלָע– hastala – to curve; to limp (as if one sided); limping or fall; a place, Zelah; a rib, (as curved) (of the body); (of a door i.e.leaf): hence a side of a person or of an object or the sky, i.e. quarter; timber or plank in flooring or ceiling.
834 – אֲשֶׁר – ashar –
1. (relative part.)
a. which, who
b. that which
2. (conj)
a. that (in obj clause)
b. when
c. since
d. as
e. conditional if.
3947 – 3948 –לָקַח– laqach – to take; something received, instruction, inveiglement (lure).
4478 – 4482 –מִן– man – a whatness; manna; who or what; a part of; from or out of; to apportion; a part; hence a musical chord.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ~wda (mwda) Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
800 – 802 –לְאִשָּׁה– la-eshshah – fire; a burnt offering; sacrifice; fem. of 376 or 582, irregular plural (nashiym); a woman.
935 –וַיְבִאֶהָ– uyaboah – to go or come.
408 – 413 –אֶל– el – not, nothing; strength, mighty, almighty; these or those; a primary particle prop. Denoting motion towards, but occasionally used of a quiescent position, i.e. near, with or among; often in general, to.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ~wda (mwda) Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
And the Magistrate Yahweh built from the rib which he had taken from the human, a woman to go to the human.
Sunday, March 28, 2010
Genesis 2:21
Genesis 2:21
וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן
5307 3068 430 8639 5921 120 3462
וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר
3947 259 6763 5462 1320
תַּחְתֶּֽנָּה׃
8478
So the LORD God caused a deep sleep to fall upon the man, and he slept; then He took one of his ribs and closed up the flesh at that place. NASB
And the Lord God caused a deep sleep to fall upon man, and he slept, and He took one of his sides, and He closed the flesh in its place. Traditional Jewish Translation
5307 – 5309 –וַיַּפֵּל– uyephal – to fall; to fall down; something fallen; i.e. an abortion.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
8639 –תַּרְדֵּמָה– tardemah – a lethargy or trance.
5921 – 5922 –עַל– al –
1. upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
a. upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
b. above, beyond, over (of excess)
c. above, over (of elevation or pre-eminence)
d. upon, to, over to, unto, in addition to, together with, with (of addition)
e. over (of suspension or extension)
f. by, adjoining, next, at, over, around (of contiguity or proximity)
g. down upon, upon, on, from, up upon, up to,, towards, over towards, to, against (with verbs of motion)
h. to (as a dative) conj
1. top.
119 – 124 –הָאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
3462 – 3465 –וַיִּישָׁן– uyayashen – to be slack or languid, sleep (fig. to be idle), also to grow old, stale, inveterate; sleepy; a name Jashen; old.
3947 – 3948 –וַיִּקַּח– uyaqach – to take; something received, instruction, inveiglement (lure).
259 –אַחַת– echad – to unify, collect, united, one, first.
6760 – 6763 –מִצַּלְעֹתָיו– mastalateow – to curve; to limp (as if one sided); limping or fall; a place, Zelah; a rib, (as curved) (of the body); (of a door i.e.leaf): hence a side of a person or of an object or the sky, i.e. quarter; timber or plank in flooring or ceiling.
5462 – 5463 –וַיִּסְגֹּר– uyacagar – to shut up; to surrender.
1319 – 1321 –בָּשָׂר– basar – to be fresh, i.e. full (rosy i.e. cheerful); announce; flesh; body, person.
8478 –תַּחְתֶּֽנָּה– matachathanah – the bottom, below (often prep. Pref, underneath).
The Magistrate Yahweh had a trance fall upon the human, and he slept, and he took one rib and he surrendered the bottom of the flesh.
וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן
5307 3068 430 8639 5921 120 3462
וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר
3947 259 6763 5462 1320
תַּחְתֶּֽנָּה׃
8478
So the LORD God caused a deep sleep to fall upon the man, and he slept; then He took one of his ribs and closed up the flesh at that place. NASB
And the Lord God caused a deep sleep to fall upon man, and he slept, and He took one of his sides, and He closed the flesh in its place. Traditional Jewish Translation
5307 – 5309 –וַיַּפֵּל– uyephal – to fall; to fall down; something fallen; i.e. an abortion.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
8639 –תַּרְדֵּמָה– tardemah – a lethargy or trance.
5921 – 5922 –עַל– al –
1. upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
a. upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
b. above, beyond, over (of excess)
c. above, over (of elevation or pre-eminence)
d. upon, to, over to, unto, in addition to, together with, with (of addition)
e. over (of suspension or extension)
f. by, adjoining, next, at, over, around (of contiguity or proximity)
g. down upon, upon, on, from, up upon, up to,, towards, over towards, to, against (with verbs of motion)
h. to (as a dative) conj
1. top.
119 – 124 –הָאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
3462 – 3465 –וַיִּישָׁן– uyayashen – to be slack or languid, sleep (fig. to be idle), also to grow old, stale, inveterate; sleepy; a name Jashen; old.
3947 – 3948 –וַיִּקַּח– uyaqach – to take; something received, instruction, inveiglement (lure).
259 –אַחַת– echad – to unify, collect, united, one, first.
6760 – 6763 –מִצַּלְעֹתָיו– mastalateow – to curve; to limp (as if one sided); limping or fall; a place, Zelah; a rib, (as curved) (of the body); (of a door i.e.leaf): hence a side of a person or of an object or the sky, i.e. quarter; timber or plank in flooring or ceiling.
5462 – 5463 –וַיִּסְגֹּר– uyacagar – to shut up; to surrender.
1319 – 1321 –בָּשָׂר– basar – to be fresh, i.e. full (rosy i.e. cheerful); announce; flesh; body, person.
8478 –תַּחְתֶּֽנָּה– matachathanah – the bottom, below (often prep. Pref, underneath).
The Magistrate Yahweh had a trance fall upon the human, and he slept, and he took one rib and he surrendered the bottom of the flesh.
Saturday, March 27, 2010
Genesis 2:20
Genesis 2:20
וַיִּקְרָא הָֽאָדָם שֵׁמֹות לְכָל־הַבְּהֵמָה וּלְעֹוף
7121 120 8034 3605 929 5775
הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹֽא־מָצָא
8064 3605 2416 7704 120 3808 4672
עֵזֶר כְּנֶגְדֹּֽו׃
5828 5048
The man gave names to all the cattle, and to the birds of the sky, and to every beast of the field, but for Adam there was not found a helper suitable for him. NASB
And man named all the cattle and the fowl of the heavens and all the beasts of the field, but for man, he did not find a helpmate opposite him. Traditional Jewish Translation
7121 –וַיִּקְרָא– uyaqara – To call out to, (i.e. address by name), to encounter, a caller, a partridge.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ~wda (mwda) Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
8033 – 8036 –שֵׁמֹות– shemowt – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
3605 – 3606 –לְכָל– lakol – the whole; hence all, any or every.
929 –הַבְּהֵמָה– habehemeh – from an unused root (probably means to be mute) properly a dumb beast.
5774 – 5776 –וּלְעֹוף– ulowph – to cover (with wings or obscurity) to fly, to faint; a bird (as covered by feathers or wings).
8064 –הַשָּׁמַיִם– hashamayim - to be lofty, the sky, aloft.
3605 – 3606 –וּלְכֹל– ulokol – the whole; hence all, any or every.
2416 – 2417 –חַיַּת– chayath – alive, raw (flesh), fresh) plant, water, years), strong, life.
7704 – 7705 –הַשָּׂדֶה– sadeh – to spread out; a field; a wife (as mistress of the house).
119 – 124 –וּלְאָדָם– ula-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ~wda (mwda) Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
3808 – 3809 –לֹֽא– lo – not; no; Chaldean: law.
4672 –מָצָא– matsa – to come forth to, i.e. appear or exist; attain, i.e. find or acquire; to occur, meet be present.
5826 – 5829 –עֵזֶר– azar – to surround, i.e. protect or aid; help; a name, Ezer.
5046 – 5049 –כְּנֶגְדֹּֽו– kanegedow – to front, i.e. stand boldly out opposite; manifest; to announce (always by word of mouth to one present); to expose, predict, explain, praise; to flow; a front, opposite, a counterpart or mate, over against or before.
The humans addressed them by name, every dumb beasts and birds of the sky and living thing of the field and for the humans there was no helper opposite them.
וַיִּקְרָא הָֽאָדָם שֵׁמֹות לְכָל־הַבְּהֵמָה וּלְעֹוף
7121 120 8034 3605 929 5775
הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹֽא־מָצָא
8064 3605 2416 7704 120 3808 4672
עֵזֶר כְּנֶגְדֹּֽו׃
5828 5048
The man gave names to all the cattle, and to the birds of the sky, and to every beast of the field, but for Adam there was not found a helper suitable for him. NASB
And man named all the cattle and the fowl of the heavens and all the beasts of the field, but for man, he did not find a helpmate opposite him. Traditional Jewish Translation
7121 –וַיִּקְרָא– uyaqara – To call out to, (i.e. address by name), to encounter, a caller, a partridge.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ~wda (mwda) Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
8033 – 8036 –שֵׁמֹות– shemowt – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
3605 – 3606 –לְכָל– lakol – the whole; hence all, any or every.
929 –הַבְּהֵמָה– habehemeh – from an unused root (probably means to be mute) properly a dumb beast.
5774 – 5776 –וּלְעֹוף– ulowph – to cover (with wings or obscurity) to fly, to faint; a bird (as covered by feathers or wings).
8064 –הַשָּׁמַיִם– hashamayim - to be lofty, the sky, aloft.
3605 – 3606 –וּלְכֹל– ulokol – the whole; hence all, any or every.
2416 – 2417 –חַיַּת– chayath – alive, raw (flesh), fresh) plant, water, years), strong, life.
7704 – 7705 –הַשָּׂדֶה– sadeh – to spread out; a field; a wife (as mistress of the house).
119 – 124 –וּלְאָדָם– ula-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ~wda (mwda) Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
3808 – 3809 –לֹֽא– lo – not; no; Chaldean: law.
4672 –מָצָא– matsa – to come forth to, i.e. appear or exist; attain, i.e. find or acquire; to occur, meet be present.
5826 – 5829 –עֵזֶר– azar – to surround, i.e. protect or aid; help; a name, Ezer.
5046 – 5049 –כְּנֶגְדֹּֽו– kanegedow – to front, i.e. stand boldly out opposite; manifest; to announce (always by word of mouth to one present); to expose, predict, explain, praise; to flow; a front, opposite, a counterpart or mate, over against or before.
The humans addressed them by name, every dumb beasts and birds of the sky and living thing of the field and for the humans there was no helper opposite them.
Sunday, March 21, 2010
Genesis 2:19
Genesis 2:19
וַיִּצֶר יְהוָה אֱלֹהִים מִן־הָֽאֲדָמָה כָּל־חַיַּת
3335 3068 430 4480 127 3605 2416
הַשָּׂדֶה וְאֵת כָּל־עֹוף הַשָּׁמַיִם וַיָּבֵא
7704 852 3605 5775 8064 935
אֶל־הָאָדָם לִרְאֹות מַה־יִּקְרָא־לֹו וְכֹל
408 120 7200 4100 7121 3863 3605
אֲשֶׁר יִקְרָא־לֹו הָֽאָדָם נֶפֶשׁ חַיָּה הוּא
834 7121 3863 120 5315 2416 1931
שְׁמֹֽו׃
8034
Out of the ground the LORD God formed every beast of the field and every bird of the sky, and brought them to the man to see what he would call them; and whatever the man called a living creature, that was its name. NASB
And the Lord God formed from the earth every beast of the field and every fowl of the heavens, and He brought [it] to man to see what he would call it, and whatever the man called each living thing, that was its name. Traditional
Jewish Translation
3334 – 3338 –וַיִּצֶר– vayastar – to press, to be narrow, be in distress; to mould; espec. As a potter; to determine; form, conception; a name Yester (Jezer); structure; limb or part.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
4478 – 4482 –מִן– man – a whatness; manna; who or what; a part of; from or out of; to apportion; a part; hence a musical chord.
126 – 128 –הָֽאֲדָמָה– ha-adamah – earthy, a place near the Dead Sea; soil (from 119); place in Palastine.
3605 – 3606 –כָּל– kol – the whole; hence all, any or every.
2416 – 2417 –חַיַּת– chayath – alive, raw (flesh), fresh) plant, water, years), strong, life.
7704 – 7705 –הַשָּׂדֶה– hasadeh – to spread out; a field; a wife (as mistress of the house).
852 – 855 –וְאֵת– va-ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
3605 – 3606 –כָּל– kol – the whole; hence all, any or every.
5774 – 5776 –עֹוף– owph – to cover (with wings or obscurity) to fly, to faint; a bird (as covered by feathers or wings).
8064 –הַשָּׁמַיִם– hashamayim - to be lofty, the sky, aloft.
935 –וַיָּבֵא– vayabaw – to go or come.
409 – 413 –אֶל– el – not, nothing; strength, mighty, almighty; these or those; a primary particle prop. Denoting motion towards, but occasionally used of a quiescent position, i.e. near, with or among; often in general, to.
119 – 124 –הָאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ~wda (mwda) Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
7200 –לִרְאֹות– lara’ahvoth – to see.
4100 – 4101 –מַה– mah – what?, how?, why?, when? Whatever, that which.
7121 –יִּקְרָא– yaqara – To call out to, (i.e. address by name), to encounter, a caller, a partridge.
3863 –לֹו– loo – if, (as a wish) would that.
3605 – 3606 –וְכֹל– vakol – the whole; hence all, any or every.
834 – אֲשֶׁר – (rca) – ashar –
1. (relative part.)
a. which, who
b. that which
2. (conj)
a. that (in obj clause)
b. when
c. since
d. as
e. conditional if.
7121 –יִּקְרָא– yaqara – To call out to, (i.e. address by name), to encounter, a caller, a partridge.
3863 –לֹו– loo – if, (as a wish) would that.
119 – 124 –הָאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
5314 – 5315 –נֶפֶשׁ– nephesh – to breathe, pass. To be breathed upon, (fig) refreshed; a breathing creature, animal or vitality.
2416 – 2417 –חַיַּת– chayah – alive, raw (flesh), fresh) plant, water, years), strong, life.
1931 – 1934 –הוּא– huw – he, she or it; self; the same; this or that; as or are; or (hwh; hwh) to breathe, to be; to exist.
8033 – 8036 –שְׁמֹֽו– shemow – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
And the Magistrate Yahweh molded from the soil every life of the field and every bird of the sky, to go among the humans to see how he would address them, and if any which the humans had addressed the living creatures were named.
וַיִּצֶר יְהוָה אֱלֹהִים מִן־הָֽאֲדָמָה כָּל־חַיַּת
3335 3068 430 4480 127 3605 2416
הַשָּׂדֶה וְאֵת כָּל־עֹוף הַשָּׁמַיִם וַיָּבֵא
7704 852 3605 5775 8064 935
אֶל־הָאָדָם לִרְאֹות מַה־יִּקְרָא־לֹו וְכֹל
408 120 7200 4100 7121 3863 3605
אֲשֶׁר יִקְרָא־לֹו הָֽאָדָם נֶפֶשׁ חַיָּה הוּא
834 7121 3863 120 5315 2416 1931
שְׁמֹֽו׃
8034
Out of the ground the LORD God formed every beast of the field and every bird of the sky, and brought them to the man to see what he would call them; and whatever the man called a living creature, that was its name. NASB
And the Lord God formed from the earth every beast of the field and every fowl of the heavens, and He brought [it] to man to see what he would call it, and whatever the man called each living thing, that was its name. Traditional
Jewish Translation
3334 – 3338 –וַיִּצֶר– vayastar – to press, to be narrow, be in distress; to mould; espec. As a potter; to determine; form, conception; a name Yester (Jezer); structure; limb or part.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
4478 – 4482 –מִן– man – a whatness; manna; who or what; a part of; from or out of; to apportion; a part; hence a musical chord.
126 – 128 –הָֽאֲדָמָה– ha-adamah – earthy, a place near the Dead Sea; soil (from 119); place in Palastine.
3605 – 3606 –כָּל– kol – the whole; hence all, any or every.
2416 – 2417 –חַיַּת– chayath – alive, raw (flesh), fresh) plant, water, years), strong, life.
7704 – 7705 –הַשָּׂדֶה– hasadeh – to spread out; a field; a wife (as mistress of the house).
852 – 855 –וְאֵת– va-ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
3605 – 3606 –כָּל– kol – the whole; hence all, any or every.
5774 – 5776 –עֹוף– owph – to cover (with wings or obscurity) to fly, to faint; a bird (as covered by feathers or wings).
8064 –הַשָּׁמַיִם– hashamayim - to be lofty, the sky, aloft.
935 –וַיָּבֵא– vayabaw – to go or come.
409 – 413 –אֶל– el – not, nothing; strength, mighty, almighty; these or those; a primary particle prop. Denoting motion towards, but occasionally used of a quiescent position, i.e. near, with or among; often in general, to.
119 – 124 –הָאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ~wda (mwda) Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
7200 –לִרְאֹות– lara’ahvoth – to see.
4100 – 4101 –מַה– mah – what?, how?, why?, when? Whatever, that which.
7121 –יִּקְרָא– yaqara – To call out to, (i.e. address by name), to encounter, a caller, a partridge.
3863 –לֹו– loo – if, (as a wish) would that.
3605 – 3606 –וְכֹל– vakol – the whole; hence all, any or every.
834 – אֲשֶׁר – (rca) – ashar –
1. (relative part.)
a. which, who
b. that which
2. (conj)
a. that (in obj clause)
b. when
c. since
d. as
e. conditional if.
7121 –יִּקְרָא– yaqara – To call out to, (i.e. address by name), to encounter, a caller, a partridge.
3863 –לֹו– loo – if, (as a wish) would that.
119 – 124 –הָאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
5314 – 5315 –נֶפֶשׁ– nephesh – to breathe, pass. To be breathed upon, (fig) refreshed; a breathing creature, animal or vitality.
2416 – 2417 –חַיַּת– chayah – alive, raw (flesh), fresh) plant, water, years), strong, life.
1931 – 1934 –הוּא– huw – he, she or it; self; the same; this or that; as or are; or (hwh; hwh) to breathe, to be; to exist.
8033 – 8036 –שְׁמֹֽו– shemow – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
And the Magistrate Yahweh molded from the soil every life of the field and every bird of the sky, to go among the humans to see how he would address them, and if any which the humans had addressed the living creatures were named.
Saturday, March 20, 2010
Genesis 2:18
Genesis 2:18
וַיֹּאמֶר יְהוָה אֱלֹהִים לֹא־טֹוב הֱיֹות
559 3068 430 3808 2896 1961
הָֽאָדָם לְבַדֹּו אֶֽעֱשֶׂהּ־לֹּו עֵזֶר כְּנֶגְדֹּֽו׃
120 905 6213 3863 5828 5048
Then the LORD God said, "It is not good for the man to be alone; I will make him a helper suitable for him." NASB
And the Lord God said, "It is not good that man is alone; I shall make him a helpmate opposite him." Traditional Jewish Translation
559 –וַיֹּאמֶר– vaya-amar, to say, speak, utter
e. (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
f. (Niphal) to be told, to be said, to be called
g. (Hithpael) to boast, to act proudly
h. (Hiphil) to avow, to avouch.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
3808 – 3809 –לֹא– lo – not; no; Chaldean: law.
2896 –טֹוב– towb – good, goodness, beauty, gladness, welfare.
1961 –הֱיֹות– hayoth – to exist, be, become, come to pass.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ~wda (mwda) Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
905 – 907 –לְבַדֹּו– labadow – separation, by implication a part of the body, branch of a tree, bar for carrying, chief of a city; as an adverb, apart, only, besides; flaxen thread, or yarn; a brag or lie, a liar.
6213 –אֶֽעֱשֶׂהּ– a-asah –
1. to do, fashion, accomplish, make
a. (Qal)
1. to do, work, make, produce 1a
b. to do 1a
c. to work 1a
d. to deal (with) 1a
e. to act, act with effect, effect
1. to make 1a
f. to make 1a
g. to produce 1a
h. to prepare 1a
i. to make (an offering) 1a
j. to attend to, put in order 1a
k. to observe, celebrate 1a
l. to acquire (property) 1a
m. to appoint, ordain, institute 1a
n. to bring about 1a
o. to use 1a
p. to spend, pass
q. (Niphal)
1. to be done
2. to be made
3. to be produced
4. to be offered
5. to be observed
6. to be used
r. (Pual) to be made
2. (Piel) to press, squeeze.
3863 –לֹּו– loo – if, (as a wish) would that.
5826 – 5829 –עֵזֶר – azar – to surround, i.e. protect or aid; help; a name, Ezer.
5046 – 5049 –כְּנֶגְדֹּֽו– banegedow – to front, i.e. stand boldly out opposite; manifest; to announce (always by word of mouth to one present); to expose, predict, explain, praise; to flow; a front, opposite, a counterpart or mate, over against or before.
And the Magistrate Yahweh it is not good for the human to be separated, would that I make help opposite of him.
וַיֹּאמֶר יְהוָה אֱלֹהִים לֹא־טֹוב הֱיֹות
559 3068 430 3808 2896 1961
הָֽאָדָם לְבַדֹּו אֶֽעֱשֶׂהּ־לֹּו עֵזֶר כְּנֶגְדֹּֽו׃
120 905 6213 3863 5828 5048
Then the LORD God said, "It is not good for the man to be alone; I will make him a helper suitable for him." NASB
And the Lord God said, "It is not good that man is alone; I shall make him a helpmate opposite him." Traditional Jewish Translation
559 –וַיֹּאמֶר– vaya-amar, to say, speak, utter
e. (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
f. (Niphal) to be told, to be said, to be called
g. (Hithpael) to boast, to act proudly
h. (Hiphil) to avow, to avouch.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
3808 – 3809 –לֹא– lo – not; no; Chaldean: law.
2896 –טֹוב– towb – good, goodness, beauty, gladness, welfare.
1961 –הֱיֹות– hayoth – to exist, be, become, come to pass.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ~wda (mwda) Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
905 – 907 –לְבַדֹּו– labadow – separation, by implication a part of the body, branch of a tree, bar for carrying, chief of a city; as an adverb, apart, only, besides; flaxen thread, or yarn; a brag or lie, a liar.
6213 –אֶֽעֱשֶׂהּ– a-asah –
1. to do, fashion, accomplish, make
a. (Qal)
1. to do, work, make, produce 1a
b. to do 1a
c. to work 1a
d. to deal (with) 1a
e. to act, act with effect, effect
1. to make 1a
f. to make 1a
g. to produce 1a
h. to prepare 1a
i. to make (an offering) 1a
j. to attend to, put in order 1a
k. to observe, celebrate 1a
l. to acquire (property) 1a
m. to appoint, ordain, institute 1a
n. to bring about 1a
o. to use 1a
p. to spend, pass
q. (Niphal)
1. to be done
2. to be made
3. to be produced
4. to be offered
5. to be observed
6. to be used
r. (Pual) to be made
2. (Piel) to press, squeeze.
3863 –לֹּו– loo – if, (as a wish) would that.
5826 – 5829 –עֵזֶר – azar – to surround, i.e. protect or aid; help; a name, Ezer.
5046 – 5049 –כְּנֶגְדֹּֽו– banegedow – to front, i.e. stand boldly out opposite; manifest; to announce (always by word of mouth to one present); to expose, predict, explain, praise; to flow; a front, opposite, a counterpart or mate, over against or before.
And the Magistrate Yahweh it is not good for the human to be separated, would that I make help opposite of him.
Sunday, March 14, 2010
Genesis 2:17
Genesis 2:17
וּמֵעֵץ הַדַּעַת טֹוב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי
6086 1847 2896 7451 3808 398 4480 3588
בְּיֹום אֲכָלְךָ מִמֶּנּוּ מֹות תָּמֽוּת׃
3117 398 4588 4191 4191
but from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die." NASB
But of the Tree of Knowledge of good and evil you shall not eat of it, for on the day that you eat thereof, you shall surely die." Traditional Jewish Translation
6086 –וּמֵעֵץ– uma-ets – a tree, hence wood.
1847 –הַדַּעַת– hada-ath – knowledge.
2896 –טֹוב– towb – good, goodness, beauty, gladness, welfare.
7451 – 7455 –וָרָע– vara – bad or evil; a crash (of thunder), noise (of war), shout (of joy); an associate; a thought (as an association of ideas); badness (as marring).
3808 – 3809 –לֹא– lo – not; no; Chaldean: law.
398 – 401 –תֹאכַל– thakal – to eat; food; devoured; a name, Ucal.
4478 – 4482 –מִמֶּנּוּ– mamanow – a whatness; manna; who or what; a part of; from or out of; to apportion; a part; hence a musical chord.
3588 –כִּי– Kiy – a particle indicating causal relations of all kinds, antecedent or consequent. Very widely used as a rel. conj. or adv.
3117 –בְּיֹום– bayowm – to be hot, a day (from sunrise to sunset) or (a space in time defined by associated terms), (an age).
398 – 401 –אֲכָלְךָ– akalak – to eat; food; devoured; a name, Ucal.
4478 – 4482 –מִמֶּנּוּ– mamanow – a whatness; manna; who or what; a part of; from or out of; to apportion; a part; hence a musical chord.
4191 – 4194 –מֹות– muwth – to die; to kill; death; the dead, their place or state, figurative pestilence, ruin.
4191 – 4194 –תָּמֽוּת– tamuwth – to die; to kill; death; the dead, their place or state, figurative pestilence, ruin.
But from the tree of the knowledge of good and evil, you shall not eat from it, for in the day you eat from it is death, surely there is death.
וּמֵעֵץ הַדַּעַת טֹוב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי
6086 1847 2896 7451 3808 398 4480 3588
בְּיֹום אֲכָלְךָ מִמֶּנּוּ מֹות תָּמֽוּת׃
3117 398 4588 4191 4191
but from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die." NASB
But of the Tree of Knowledge of good and evil you shall not eat of it, for on the day that you eat thereof, you shall surely die." Traditional Jewish Translation
6086 –וּמֵעֵץ– uma-ets – a tree, hence wood.
1847 –הַדַּעַת– hada-ath – knowledge.
2896 –טֹוב– towb – good, goodness, beauty, gladness, welfare.
7451 – 7455 –וָרָע– vara – bad or evil; a crash (of thunder), noise (of war), shout (of joy); an associate; a thought (as an association of ideas); badness (as marring).
3808 – 3809 –לֹא– lo – not; no; Chaldean: law.
398 – 401 –תֹאכַל– thakal – to eat; food; devoured; a name, Ucal.
4478 – 4482 –מִמֶּנּוּ– mamanow – a whatness; manna; who or what; a part of; from or out of; to apportion; a part; hence a musical chord.
3588 –כִּי– Kiy – a particle indicating causal relations of all kinds, antecedent or consequent. Very widely used as a rel. conj. or adv.
3117 –בְּיֹום– bayowm – to be hot, a day (from sunrise to sunset) or (a space in time defined by associated terms), (an age).
398 – 401 –אֲכָלְךָ– akalak – to eat; food; devoured; a name, Ucal.
4478 – 4482 –מִמֶּנּוּ– mamanow – a whatness; manna; who or what; a part of; from or out of; to apportion; a part; hence a musical chord.
4191 – 4194 –מֹות– muwth – to die; to kill; death; the dead, their place or state, figurative pestilence, ruin.
4191 – 4194 –תָּמֽוּת– tamuwth – to die; to kill; death; the dead, their place or state, figurative pestilence, ruin.
But from the tree of the knowledge of good and evil, you shall not eat from it, for in the day you eat from it is death, surely there is death.
Saturday, March 13, 2010
Genesis 2:16
Genesis 2:16
וַיְצַו יְהוָה אֱלֹהִים עַל־הָֽאָדָם לֵאמֹר מִכֹּל
6680 3068 430 5921 120 559 3605
עֵֽץ־הַגָּן אָכֹל תֹּאכֵֽל׃
6086 1588 398 398
The LORD God commanded the man, saying, "From any tree of the garden you may eat freely; NASB
And the Lord God commanded man, saying, "Of every tree of the garden you may freely eat. Traditional Jewish Translation
6680 –וַיְצַו– uyatsava – to constitute, enjoin.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
5921 – 5922 –עַל– al –
1. upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
a. upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
b. above, beyond, over (of excess)
c. above, over (of elevation or pre-eminence)
d. upon, to, over to, unto, in addition to, together with, with (of addition)
e. over (of suspension or extension)
f. by, adjoining, next, at, over, around (of contiguity or proximity)
g. down upon, upon, on, from, up upon, up to,, towards, over towards, to, against (with verbs of motion)
h. to (as a dative) conj
1. top.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ~wda (mwda) Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
559 –לֵאמֹר- la-amar, to say, speak, utter
a. (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
b. (Niphal) to be told, to be said, to be called
c. (Hithpael) to boast, to act proudly
d. (Hiphil) to avow, to avouch.
3605 – 3606 –מִכֹּל– makol – the whole; hence all, any or every.
6086 –עֵֽץ– ets – a tree, hence wood.
1588 –הַגָּן– hagan – a garden (as fenced).
398 – 401 –אָכֹל– akal – to eat; food; devoured; a name, Ucal.
398 – 401 –תֹּאכֵֽל– ta-akal – to eat; food; devoured; a name, Ucal.
Magistrate Yahweh constituted the human to say from every tree in the garden is food to eat.
וַיְצַו יְהוָה אֱלֹהִים עַל־הָֽאָדָם לֵאמֹר מִכֹּל
6680 3068 430 5921 120 559 3605
עֵֽץ־הַגָּן אָכֹל תֹּאכֵֽל׃
6086 1588 398 398
The LORD God commanded the man, saying, "From any tree of the garden you may eat freely; NASB
And the Lord God commanded man, saying, "Of every tree of the garden you may freely eat. Traditional Jewish Translation
6680 –וַיְצַו– uyatsava – to constitute, enjoin.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
5921 – 5922 –עַל– al –
1. upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
a. upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
b. above, beyond, over (of excess)
c. above, over (of elevation or pre-eminence)
d. upon, to, over to, unto, in addition to, together with, with (of addition)
e. over (of suspension or extension)
f. by, adjoining, next, at, over, around (of contiguity or proximity)
g. down upon, upon, on, from, up upon, up to,, towards, over towards, to, against (with verbs of motion)
h. to (as a dative) conj
1. top.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ~wda (mwda) Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
559 –לֵאמֹר- la-amar, to say, speak, utter
a. (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
b. (Niphal) to be told, to be said, to be called
c. (Hithpael) to boast, to act proudly
d. (Hiphil) to avow, to avouch.
3605 – 3606 –מִכֹּל– makol – the whole; hence all, any or every.
6086 –עֵֽץ– ets – a tree, hence wood.
1588 –הַגָּן– hagan – a garden (as fenced).
398 – 401 –אָכֹל– akal – to eat; food; devoured; a name, Ucal.
398 – 401 –תֹּאכֵֽל– ta-akal – to eat; food; devoured; a name, Ucal.
Magistrate Yahweh constituted the human to say from every tree in the garden is food to eat.
Sunday, March 7, 2010
Genesis 2:15
Genesis 2:15
וַיִּקַּח יְהוָה אֱלֹהִים אֶת־הָֽאָדָם וַיַּנִּחֵהוּ
3240 120 852 430 3068 3947
בְגַן־עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָֽהּ׃
8104 5647 5731 1588
Then the LORD God took the man and put him into the garden of Eden to cultivate it and keep it. NASB
Now the Lord God took the man, and He placed him in the Garden of Eden to work it and to guard it. Traditional Jewish Translation
3947 – 3948 –וַיִּקַּח– vayaqach – to take; something received, instruction, inveiglement (lure).
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
852 – 855 –אֶת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ~wda (mwda) Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
3240 –וַיַּנִּחֵהוּ– vayanachahu – to deposit, to allow to stay.
1588 –בְגַן– bagan – a garden (as fenced).
5728 – 5732 –עֵדֶן– aden – to be soft, or pleasant, to live voluptuously; till now; pleasure; a place in Mesopotamia; Eden; a set time, a year.
5647 – 5652 –לְעָבְדָהּ– la-abadah – to work, to serve, till, enslave; to do, make, prepare, keep; a servant; a name; a deed.
8104 – 8107 –וּלְשָׁמְרָֽהּ– ulashamareh – to hedge about, (as with thorns), guard, to protect, attend to; something preserved, the settlings of wine; a name, Shamer; an observance.
The Magistrates Yahweh lured the humans and allowed them to stay in the garden Eden to serve it and to protect and attend to it.
וַיִּקַּח יְהוָה אֱלֹהִים אֶת־הָֽאָדָם וַיַּנִּחֵהוּ
3240 120 852 430 3068 3947
בְגַן־עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָֽהּ׃
8104 5647 5731 1588
Then the LORD God took the man and put him into the garden of Eden to cultivate it and keep it. NASB
Now the Lord God took the man, and He placed him in the Garden of Eden to work it and to guard it. Traditional Jewish Translation
3947 – 3948 –וַיִּקַּח– vayaqach – to take; something received, instruction, inveiglement (lure).
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
852 – 855 –אֶת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ~wda (mwda) Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
3240 –וַיַּנִּחֵהוּ– vayanachahu – to deposit, to allow to stay.
1588 –בְגַן– bagan – a garden (as fenced).
5728 – 5732 –עֵדֶן– aden – to be soft, or pleasant, to live voluptuously; till now; pleasure; a place in Mesopotamia; Eden; a set time, a year.
5647 – 5652 –לְעָבְדָהּ– la-abadah – to work, to serve, till, enslave; to do, make, prepare, keep; a servant; a name; a deed.
8104 – 8107 –וּלְשָׁמְרָֽהּ– ulashamareh – to hedge about, (as with thorns), guard, to protect, attend to; something preserved, the settlings of wine; a name, Shamer; an observance.
The Magistrates Yahweh lured the humans and allowed them to stay in the garden Eden to serve it and to protect and attend to it.
Saturday, March 6, 2010
Genesis 2:14
Genesis 2:14
וְשֵׁם הַנָּהָר הַשְּׁלִישִׁי חִדֶּקֶל הוּא הַֽהֹלֵךְ
1980 1931 2313 7992 5104 8034
קִדְמַת אַשּׁוּר וְהַנָּהָר הָֽרְבִיעִי הוּא פְרָֽת׃
6576 1931 7243 5104 804 6926
The name of the third river is Tigris; it flows east of Assyria. And the fourth river is the Euphrates. NASB
And the name of the third river is Tigris; that is the one that flows to the east of Assyria, and the fourth river that is the Euphrates. Traditional Jewish Translation
8033 – 8036 –וְשֵׁם– vashem – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
5102 – 5104 –הַנָּהָר– hanahar – to sparkle, to be cheerful, to flow, to assemble; a river; a stream, prosperity.
7992 –הַשְּׁלִישִׁי– hashaliyshiy – Third, a third.
2313 –חִדֶּקֶל– Chiddeqel – Name of a river, Hiddekel.
1931 – 1934 –הוּא– huw – he, she or it; self; the same; this or that; as or are; or (hwh; hwh) to breathe, to be; to exist.
1980 – 1983 –הַֽהֹלֵךְ– hahalak – to walk; a wayfarer, a journey.
6926 – 6929 –קִדְמַת– qidmath – The forward part, East, on the east or in front of; priority (in time); former, precedence; a name, Kedemeh.
804 –אַשּׁוּר– Ashshuwr – name of one of Shem’s son and the name of a territory. Asshur, Assyria.
5102 – 5104 –וְהַנָּהָר– vahanahar – to sparkle, to be cheerful, to flow, to assemble; a river; a stream, prosperity.
7243 – 7244 –הָֽרְבִיעִי– harebiyiy – fourth; a fourth.
1931 – 1934 –הוּא– huw – he, she or it; self; the same; this or that; as or are; or (hwh; hwh) to breathe, to be; to exist.
6576 –פְרָֽת– pareth – to break forth; rushing; a name of a river, Perath (Euphrates).
And the third river is Chiddekel, that journey east of Ashshur and the fourth river is Perath.
וְשֵׁם הַנָּהָר הַשְּׁלִישִׁי חִדֶּקֶל הוּא הַֽהֹלֵךְ
1980 1931 2313 7992 5104 8034
קִדְמַת אַשּׁוּר וְהַנָּהָר הָֽרְבִיעִי הוּא פְרָֽת׃
6576 1931 7243 5104 804 6926
The name of the third river is Tigris; it flows east of Assyria. And the fourth river is the Euphrates. NASB
And the name of the third river is Tigris; that is the one that flows to the east of Assyria, and the fourth river that is the Euphrates. Traditional Jewish Translation
8033 – 8036 –וְשֵׁם– vashem – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
5102 – 5104 –הַנָּהָר– hanahar – to sparkle, to be cheerful, to flow, to assemble; a river; a stream, prosperity.
7992 –הַשְּׁלִישִׁי– hashaliyshiy – Third, a third.
2313 –חִדֶּקֶל– Chiddeqel – Name of a river, Hiddekel.
1931 – 1934 –הוּא– huw – he, she or it; self; the same; this or that; as or are; or (hwh; hwh) to breathe, to be; to exist.
1980 – 1983 –הַֽהֹלֵךְ– hahalak – to walk; a wayfarer, a journey.
6926 – 6929 –קִדְמַת– qidmath – The forward part, East, on the east or in front of; priority (in time); former, precedence; a name, Kedemeh.
804 –אַשּׁוּר– Ashshuwr – name of one of Shem’s son and the name of a territory. Asshur, Assyria.
5102 – 5104 –וְהַנָּהָר– vahanahar – to sparkle, to be cheerful, to flow, to assemble; a river; a stream, prosperity.
7243 – 7244 –הָֽרְבִיעִי– harebiyiy – fourth; a fourth.
1931 – 1934 –הוּא– huw – he, she or it; self; the same; this or that; as or are; or (hwh; hwh) to breathe, to be; to exist.
6576 –פְרָֽת– pareth – to break forth; rushing; a name of a river, Perath (Euphrates).
And the third river is Chiddekel, that journey east of Ashshur and the fourth river is Perath.
Sunday, February 28, 2010
Genesis 2:13
Genesis 2:13
וְשֵֽׁם־הַנָּהָר הַשֵּׁנִי גִּיחֹון הוּא הַסֹּובֵב אֵת
8034 5104 8145 1521 1931 5437 852
כָּל־אֶרֶץ כּֽוּשׁ׃
3605 776 3578
The name of the second river is Gihon; it flows around the whole land of Cush. NASB
And the name of the second river is Gihon; that is the one that encompasses all the land of Cush. Traditional Jewish Translation
8033 – 8036 –וְשֵֽׁם– vashem – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
5102 – 5104 –הַנָּהָר– hanahar – to sparkle, to be cheerful, to flow, to assemble; a river; a stream, prosperity.
8144 – 8145 –הַשֵּׁנִי– hasheniy – double, second, again.
1521 –גִּיחֹון– giychown – stream; a river, Gichon; Gihon.
1931 – 1934 –הוּא– huw – he, she or it; self; the same; this or that; as or are; or (hwh; hwh) to breathe, to be; to exist.
5437 –הַסֹּובֵב– hacaowbab – to revolve, surround or border.
852 – 855 –אֵת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
3605 – 3606 –כָּל– kol – the whole; hence all, any or every.
776 –אֶרֶץ– a-eretz – to be firm, the earth, a land.
3568 –כּֽוּשׁ– Kuwsh – Name of a place, Cush.
And the name of the second stream was Gihon, which surround the whole land of Cush
וְשֵֽׁם־הַנָּהָר הַשֵּׁנִי גִּיחֹון הוּא הַסֹּובֵב אֵת
8034 5104 8145 1521 1931 5437 852
כָּל־אֶרֶץ כּֽוּשׁ׃
3605 776 3578
The name of the second river is Gihon; it flows around the whole land of Cush. NASB
And the name of the second river is Gihon; that is the one that encompasses all the land of Cush. Traditional Jewish Translation
8033 – 8036 –וְשֵֽׁם– vashem – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
5102 – 5104 –הַנָּהָר– hanahar – to sparkle, to be cheerful, to flow, to assemble; a river; a stream, prosperity.
8144 – 8145 –הַשֵּׁנִי– hasheniy – double, second, again.
1521 –גִּיחֹון– giychown – stream; a river, Gichon; Gihon.
1931 – 1934 –הוּא– huw – he, she or it; self; the same; this or that; as or are; or (hwh; hwh) to breathe, to be; to exist.
5437 –הַסֹּובֵב– hacaowbab – to revolve, surround or border.
852 – 855 –אֵת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
3605 – 3606 –כָּל– kol – the whole; hence all, any or every.
776 –אֶרֶץ– a-eretz – to be firm, the earth, a land.
3568 –כּֽוּשׁ– Kuwsh – Name of a place, Cush.
And the name of the second stream was Gihon, which surround the whole land of Cush
Genesis 2:12
Genesis 2:12
וּֽזֲהַב הָאָרֶץ הַהִוא טֹוב שָׁם הַבְּדֹלַח וְאֶבֶן
2091 776 1931 2896 8033 916 68
הַשֹּֽׁהַם׃
7718
The gold of that land is good; the bdellium and the onyx stone are there. NASB
And the gold of that land is good; there is the crystal and the onyx stone. Traditional Jewish Translation
2091 –וּֽזֲהַב– vazahab – to shimmer; gold; gold colored; as oil, a clear sky.
776 –הָאָרֶץ– ha-eretz – to be firm, the earth, a land.
1931 – 1934 –הַהִוא– hahuw – he, she or it; self; the same; this or that; as or are; or (hwh; hwh) to breathe, to be; to exist.
2896 –טֹוב– towb – good, goodness, beauty, gladness, welfare.
8033 – 8036 –שָׁם– shem – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
916 –הַבְּדֹלַח– habedolach – something in pieces, i.e. bdellium, a (fragrant) gum; a pearl.
68 – 70 –וְאֶבֶן– va-eben – to build; a stone; a pair of stones; a potter’s wheel; a midwife’s stool.
7718 – 7719 –הַשֹּֽׁהַם׃– hashoham – to blanch; a gem; probably a beryl; a name, Shoham.
And gold of the land is good, there is the pearl and the gems.
וּֽזֲהַב הָאָרֶץ הַהִוא טֹוב שָׁם הַבְּדֹלַח וְאֶבֶן
2091 776 1931 2896 8033 916 68
הַשֹּֽׁהַם׃
7718
The gold of that land is good; the bdellium and the onyx stone are there. NASB
And the gold of that land is good; there is the crystal and the onyx stone. Traditional Jewish Translation
2091 –וּֽזֲהַב– vazahab – to shimmer; gold; gold colored; as oil, a clear sky.
776 –הָאָרֶץ– ha-eretz – to be firm, the earth, a land.
1931 – 1934 –הַהִוא– hahuw – he, she or it; self; the same; this or that; as or are; or (hwh; hwh) to breathe, to be; to exist.
2896 –טֹוב– towb – good, goodness, beauty, gladness, welfare.
8033 – 8036 –שָׁם– shem – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
916 –הַבְּדֹלַח– habedolach – something in pieces, i.e. bdellium, a (fragrant) gum; a pearl.
68 – 70 –וְאֶבֶן– va-eben – to build; a stone; a pair of stones; a potter’s wheel; a midwife’s stool.
7718 – 7719 –הַשֹּֽׁהַם׃– hashoham – to blanch; a gem; probably a beryl; a name, Shoham.
And gold of the land is good, there is the pearl and the gems.
Genesis 2:11
Genesis 2:11
שֵׁם הָֽאֶחָד פִּישֹׁון הוּא הַסֹּבֵב אֵת
8034 259 6376 1931 5437 852
כָּל־אֶרֶץ הַֽחֲוִילָה אֲשֶׁר־שָׁם הַזָּהָֽב׃
3605 776 2341 834 8034 2091
The name of the first is Pishon; it flows around the whole land of Havilah, where there is gold. NASB
The name of one is Pishon; that is the one that encompasses all the land of Havilah, where there is gold. Traditional Jewish Translation
8033 – 8036 –שֵׁם– shem – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
259 –הָֽאֶחָד– ha-echad – to unify, collect, united, one, first.
6376 –פִּישֹׁון– Piyshown – dispersive; name of a river, Pishon.
1931 – 1934 –הוּא– huw – he, she or it; self; the same; this or that; as or are; or (hwh; hwh) to breathe, to be; to exist.
5437 –הַסֹּבֵב– hacabab – to revolve, surround or border.
852 – 855 –אֵת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
3605 – 3606 –כָּל– kol – the whole; hence all, any or every.
776 –אֶרֶץ– a-eretz – to be firm, the earth, a land.
2341 –הַֽחֲוִילָה– hachaviylah – circular; name of a region and a person; Chavilah; Havilah.
834 – אֲשֶׁר – ashar –
1. (relative part.)
a. which, who
b. that which
2. (conj)
a. that (in obj clause)
b. when
c. since
d. as
e. conditional if.
8033 – 8036 –שֵׁם– shem – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
2091 –הַזָּהָֽב– hazahab – to shimmer; gold; gold colored; as oil, a clear sky.
He named the one Pishon, surrounding the whole land of Chavilah which there was the gold.
שֵׁם הָֽאֶחָד פִּישֹׁון הוּא הַסֹּבֵב אֵת
8034 259 6376 1931 5437 852
כָּל־אֶרֶץ הַֽחֲוִילָה אֲשֶׁר־שָׁם הַזָּהָֽב׃
3605 776 2341 834 8034 2091
The name of the first is Pishon; it flows around the whole land of Havilah, where there is gold. NASB
The name of one is Pishon; that is the one that encompasses all the land of Havilah, where there is gold. Traditional Jewish Translation
8033 – 8036 –שֵׁם– shem – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
259 –הָֽאֶחָד– ha-echad – to unify, collect, united, one, first.
6376 –פִּישֹׁון– Piyshown – dispersive; name of a river, Pishon.
1931 – 1934 –הוּא– huw – he, she or it; self; the same; this or that; as or are; or (hwh; hwh) to breathe, to be; to exist.
5437 –הַסֹּבֵב– hacabab – to revolve, surround or border.
852 – 855 –אֵת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
3605 – 3606 –כָּל– kol – the whole; hence all, any or every.
776 –אֶרֶץ– a-eretz – to be firm, the earth, a land.
2341 –הַֽחֲוִילָה– hachaviylah – circular; name of a region and a person; Chavilah; Havilah.
834 – אֲשֶׁר – ashar –
1. (relative part.)
a. which, who
b. that which
2. (conj)
a. that (in obj clause)
b. when
c. since
d. as
e. conditional if.
8033 – 8036 –שֵׁם– shem – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
2091 –הַזָּהָֽב– hazahab – to shimmer; gold; gold colored; as oil, a clear sky.
He named the one Pishon, surrounding the whole land of Chavilah which there was the gold.
Saturday, February 27, 2010
Genesis 2:10
Genesis 2:10
וְנָהָרּ יֹצֵא מֵעֵדֶן לְהַשְׁקֹות אֶת־הַגָּן וּמִשָּׁם
5104 3318 5731 8248 852 1588 8033
יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִֽׁים׃
6504 1961 702 7218
Now a river flowed out of Eden to water the garden; and from there it divided and became four rivers. NASB
And a river flowed out of Eden to water the garden, and from there it separated and became four heads.
Traditional Jewish Translation
5102 – 5104 –וְנָהָרּ– vanahar – to sparkle, to be cheerful, to flow, to assemble; a river; a stream, prosperity.
3318 –יֹצֵא– yatsa – To go out, to bring out.
5728 – 5732 –מֵעֵדֶן– ma-aden – to be soft, or pleasant, to live voluptuously; till now; pleasure; a place in Mesopotamia; Eden; a set time, a year.
8248 –לְהַשְׁקֹות– lahashaqowt – to quaff, to irrigate or furnish a portion to.
852 – 855 –אֶת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
1588 –הַגָּן– hagan – a garden (as fenced).
8033 – 8036 –וּמִשָּׁם– vamashem – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
6504 – 6505 –יִפָּרֵד– yaparad – to break through, i.e. spread or separate; a mule.
1961 –וְהָיָה– vahayahay – to exist, be, become, come to pass.
702 – 704 –לְאַרְבָּעָה– la-arbah – four; a name; Arba.
7217 – 7220 –רָאשִֽׁים– reshiym – the head; the sum; to shake; (the head, as most easily shaken); a poisonous plant, the poppy, (from its conspicuous head); a name; Rosh.
And a river went out of Eden, to irrigate the garden and from there it separated and became four heads.
וְנָהָרּ יֹצֵא מֵעֵדֶן לְהַשְׁקֹות אֶת־הַגָּן וּמִשָּׁם
5104 3318 5731 8248 852 1588 8033
יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִֽׁים׃
6504 1961 702 7218
Now a river flowed out of Eden to water the garden; and from there it divided and became four rivers. NASB
And a river flowed out of Eden to water the garden, and from there it separated and became four heads.
Traditional Jewish Translation
5102 – 5104 –וְנָהָרּ– vanahar – to sparkle, to be cheerful, to flow, to assemble; a river; a stream, prosperity.
3318 –יֹצֵא– yatsa – To go out, to bring out.
5728 – 5732 –מֵעֵדֶן– ma-aden – to be soft, or pleasant, to live voluptuously; till now; pleasure; a place in Mesopotamia; Eden; a set time, a year.
8248 –לְהַשְׁקֹות– lahashaqowt – to quaff, to irrigate or furnish a portion to.
852 – 855 –אֶת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
1588 –הַגָּן– hagan – a garden (as fenced).
8033 – 8036 –וּמִשָּׁם– vamashem – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
6504 – 6505 –יִפָּרֵד– yaparad – to break through, i.e. spread or separate; a mule.
1961 –וְהָיָה– vahayahay – to exist, be, become, come to pass.
702 – 704 –לְאַרְבָּעָה– la-arbah – four; a name; Arba.
7217 – 7220 –רָאשִֽׁים– reshiym – the head; the sum; to shake; (the head, as most easily shaken); a poisonous plant, the poppy, (from its conspicuous head); a name; Rosh.
And a river went out of Eden, to irrigate the garden and from there it separated and became four heads.
Sunday, February 21, 2010
Genesis 2:9
Genesis 2:9
וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ
6779 3068 430 4480 127 3605 6086
נֶחְמָד לְמַרְאֶה וְטֹוב לְמַאֲכָל וְעֵץ הַֽחַיִּים
2530 4758 2896 3978 6086 2416
בְּתֹוךְ הַגָּן וְעֵץ הַדַּעַת טֹוב וָרָֽע׃
8432 1588 6086 1847 2896 7451
Out of the ground the LORD God caused to grow every tree that is pleasing to the sight and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil. NASB
And the Lord God caused to sprout from the ground every tree pleasant to see and good to eat, and the Tree of Life in the midst of the garden, and the Tree of Knowledge of good and evil. Traditional Jewish Translation
6779 – 6780 –וַיַּצְמַח– vayatsemach – to sprout; a sprout.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
4478 – 4482 –מִן– man – a whatness; manna; who or what; a part of; from or out of; to apportion; a part; hence a musical chord.
126 – 128 –הָאֲדָמָה– ha-adamah – earthy, a place near the Dead Sea; soil (from 119); place in Palastine.
3605 – 3606 –כָּל– kol – the whole; hence all, any or every.
6086 –עֵץ– ets – a tree, hence wood.
2530 – 2531 –נֶחְמָד– nachamad – to delight in; delight.
4758 – 4760 –לְמַרְאֶה– lamareh – a view (the act of seeing); appearance (the thing seen); a shape; a vision; a mirror; conspicuous, the craw of a bird (from its prominence.
2896 –וְטֹוב– towb – good, goodness, beauty, gladness, welfare.
3978 –לְמַאֲכָל– lama-akal – eatable, edible.
6086 –וְעֵץ– va-ets – a tree, hence wood.
2416 – 2417 –הַֽחַיִּים– hachay-yim – alive, raw (flesh), fresh) plant, water, years), strong, life.
8432 –בְּתֹוךְ– batavek – midst, middle
a. midst, middle
b. into, through (after verbs of motion)
c. among (of a number of persons)
d. between (of things arranged by twos)
e. from among (as to take or separate etc).
1588 –הַגָּן– hagan – a garden (as fenced).
6086 –וְעֵץ– va-ets – a tree, hence wood.
1847 –הַדַּעַת– hada-ath – knowledge.
2896 –וְטֹוב– towb – good, goodness, beauty, gladness, welfare.
7451 – 7455 –וָרָֽע– vara – bad or evil; a crash (of thunder), noise (of war), shout (of joy); an associate; a thought (as an association of ideas); badness (as marring).
The Magistrates Yahweh caused to sprout from out of the soil every tree that delighted the view and good for eating, and tree of the living and tree of the knowledge of good and evil.
וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ
6779 3068 430 4480 127 3605 6086
נֶחְמָד לְמַרְאֶה וְטֹוב לְמַאֲכָל וְעֵץ הַֽחַיִּים
2530 4758 2896 3978 6086 2416
בְּתֹוךְ הַגָּן וְעֵץ הַדַּעַת טֹוב וָרָֽע׃
8432 1588 6086 1847 2896 7451
Out of the ground the LORD God caused to grow every tree that is pleasing to the sight and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil. NASB
And the Lord God caused to sprout from the ground every tree pleasant to see and good to eat, and the Tree of Life in the midst of the garden, and the Tree of Knowledge of good and evil. Traditional Jewish Translation
6779 – 6780 –וַיַּצְמַח– vayatsemach – to sprout; a sprout.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
4478 – 4482 –מִן– man – a whatness; manna; who or what; a part of; from or out of; to apportion; a part; hence a musical chord.
126 – 128 –הָאֲדָמָה– ha-adamah – earthy, a place near the Dead Sea; soil (from 119); place in Palastine.
3605 – 3606 –כָּל– kol – the whole; hence all, any or every.
6086 –עֵץ– ets – a tree, hence wood.
2530 – 2531 –נֶחְמָד– nachamad – to delight in; delight.
4758 – 4760 –לְמַרְאֶה– lamareh – a view (the act of seeing); appearance (the thing seen); a shape; a vision; a mirror; conspicuous, the craw of a bird (from its prominence.
2896 –וְטֹוב– towb – good, goodness, beauty, gladness, welfare.
3978 –לְמַאֲכָל– lama-akal – eatable, edible.
6086 –וְעֵץ– va-ets – a tree, hence wood.
2416 – 2417 –הַֽחַיִּים– hachay-yim – alive, raw (flesh), fresh) plant, water, years), strong, life.
8432 –בְּתֹוךְ– batavek – midst, middle
a. midst, middle
b. into, through (after verbs of motion)
c. among (of a number of persons)
d. between (of things arranged by twos)
e. from among (as to take or separate etc).
1588 –הַגָּן– hagan – a garden (as fenced).
6086 –וְעֵץ– va-ets – a tree, hence wood.
1847 –הַדַּעַת– hada-ath – knowledge.
2896 –וְטֹוב– towb – good, goodness, beauty, gladness, welfare.
7451 – 7455 –וָרָֽע– vara – bad or evil; a crash (of thunder), noise (of war), shout (of joy); an associate; a thought (as an association of ideas); badness (as marring).
The Magistrates Yahweh caused to sprout from out of the soil every tree that delighted the view and good for eating, and tree of the living and tree of the knowledge of good and evil.
Saturday, February 20, 2010
Genesis 2:8
Genesis 2:8
וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם
5193 3068 430 1588 5731 6924 7760 8033
אֶת־הָֽאָדָם אֲשֶׁר יָצָֽר׃
852 120 834 3335
The LORD God planted a garden toward the east, in Eden; and there He placed the man whom He had formed. NASB
And the Lord God planted a garden in Eden from the east, and He placed there the man whom He had formed. Traditional Jewish Translation
5193 – 5194 –וַיִּטַּע– vayata – to strike in, i.e. fix, to plant; a plant, a plantation, a planting.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
1588 –גַּן– gan – a garden (as fenced).
5728 – 5732 –בְעֵדֶן– ba-aden – to be soft, or pleasant, to live voluptuously; till now; pleasure; a place in Mesopotamia; Eden; a set time, a year.
6923 – 6925 –מִקֶּדֶם– maqadam – to project (one self), precede, to anticipate, hasten, meet (usually for help); the front, a place (the fore part, rel. the East) or time (antiquity), before, anciently, eastward.
7760 – 7762 –וַיָּשֶׂם– vayasum – to put; to exhale; garlic.
8033 – 8036 –שָׁם– shem – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
852 – 855 –אֶת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ~wda (mwda) Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
834 – אֲשֶׁר – ashar –
8. (relative part.)
a. which, who
b. that which
9. (conj)
a. that (in obj clause)
b. when
c. since
d. as
e. conditional if.
3334 – 3338 –יָצָֽר– yastar – to press, to be narrow, be in distress; to mould; espec. As a potter; to determine; form, conception; a name Yester (Jezer); structure; limb or part.
The Magistrates Yahweh planted a garden in Eden from the east, there he put the humans he formed.
וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם
5193 3068 430 1588 5731 6924 7760 8033
אֶת־הָֽאָדָם אֲשֶׁר יָצָֽר׃
852 120 834 3335
The LORD God planted a garden toward the east, in Eden; and there He placed the man whom He had formed. NASB
And the Lord God planted a garden in Eden from the east, and He placed there the man whom He had formed. Traditional Jewish Translation
5193 – 5194 –וַיִּטַּע– vayata – to strike in, i.e. fix, to plant; a plant, a plantation, a planting.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
1588 –גַּן– gan – a garden (as fenced).
5728 – 5732 –בְעֵדֶן– ba-aden – to be soft, or pleasant, to live voluptuously; till now; pleasure; a place in Mesopotamia; Eden; a set time, a year.
6923 – 6925 –מִקֶּדֶם– maqadam – to project (one self), precede, to anticipate, hasten, meet (usually for help); the front, a place (the fore part, rel. the East) or time (antiquity), before, anciently, eastward.
7760 – 7762 –וַיָּשֶׂם– vayasum – to put; to exhale; garlic.
8033 – 8036 –שָׁם– shem – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
852 – 855 –אֶת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ~wda (mwda) Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
834 – אֲשֶׁר – ashar –
8. (relative part.)
a. which, who
b. that which
9. (conj)
a. that (in obj clause)
b. when
c. since
d. as
e. conditional if.
3334 – 3338 –יָצָֽר– yastar – to press, to be narrow, be in distress; to mould; espec. As a potter; to determine; form, conception; a name Yester (Jezer); structure; limb or part.
The Magistrates Yahweh planted a garden in Eden from the east, there he put the humans he formed.
Monday, February 15, 2010
Genesis 2:7
Genesis 2:7
וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָֽאָדָם עָפָר
3335 3068 430 852 120 6083
מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַֽיְהִי
4480 127 5301 639 5397 2416 1961
הָֽאָדָם לְנֶפֶשׁ חַיָּֽה׃
120 5315 2416
Then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being. NASB
And the Lord God formed man of dust from the ground, and He breathed into his nostrils the soul of life, and man became a living soul. Traditional Jewish Translation
3334 – 3338 –וַיִּיצֶר– vayayastar – to press, to be narrow, be in distress; to mould; espec. As a potter; to determine; form, conception; a name Yester (Jezer); structure; limb or part.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
852 – 855 –אֶת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of אָדָוָם Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
6080 – 6083 –עָפָר– aphar – to be gray or perhaps rather to pulverize; to be dust; gazelle; a name (Epher); a fawn; dust (as powdered or gray); clay, earth, mud.
4478 – 4482 –מִן– man – a whatness; manna; who or what; a part of; from or out of; to apportion; a part; hence a musical chord.
126 – 128 –הָאֲדָמָה– ha-adamah – earthy, a place near the Dead Sea; soil (from 119); place in Palastine.
5301 – 5302 –וַיִּפַּח– vayaphach – to puff, to inflate, blow hard, scatter, kindle, expire, to disesteem; a gust; a place in Moab (Nophah).
637 – 639 –בְּאַפָּיו– ba-aphayava – accession; also or yeah; adversatively, though; nose, nostril; hence the face; occasionally a person; also, ire.
5397 –נִשְׁמַת– neshamat – a puff, i.e. wind, angry or vital breath, divine inspiration, intellect, or an animal.
2416 – 2417 –חַיִּים– chayim – alive, raw (flesh), fresh) plant, water, years), strong, life.
1961 –וַֽיְהִי– vayahay – to exist, be, become, come to pass.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ֽאָדָוָם Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
5314 – 5315 –לְנֶפֶשׁ– lanephesh – to breathe, pass. To be breathed upon, (fig) refreshed; a breathing creature, animal or vitality.
2416 – 2417 –חַיָּֽה– chayah – alive, raw (flesh), fresh) plant, water, years), strong, life.
Then the Magistrates Yahweh molded humans out of the clay of the soil and blew intellect into their nostrils, and life came to pass for the breathing humans.
וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָֽאָדָם עָפָר
3335 3068 430 852 120 6083
מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַֽיְהִי
4480 127 5301 639 5397 2416 1961
הָֽאָדָם לְנֶפֶשׁ חַיָּֽה׃
120 5315 2416
Then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being. NASB
And the Lord God formed man of dust from the ground, and He breathed into his nostrils the soul of life, and man became a living soul. Traditional Jewish Translation
3334 – 3338 –וַיִּיצֶר– vayayastar – to press, to be narrow, be in distress; to mould; espec. As a potter; to determine; form, conception; a name Yester (Jezer); structure; limb or part.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
852 – 855 –אֶת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of אָדָוָם Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
6080 – 6083 –עָפָר– aphar – to be gray or perhaps rather to pulverize; to be dust; gazelle; a name (Epher); a fawn; dust (as powdered or gray); clay, earth, mud.
4478 – 4482 –מִן– man – a whatness; manna; who or what; a part of; from or out of; to apportion; a part; hence a musical chord.
126 – 128 –הָאֲדָמָה– ha-adamah – earthy, a place near the Dead Sea; soil (from 119); place in Palastine.
5301 – 5302 –וַיִּפַּח– vayaphach – to puff, to inflate, blow hard, scatter, kindle, expire, to disesteem; a gust; a place in Moab (Nophah).
637 – 639 –בְּאַפָּיו– ba-aphayava – accession; also or yeah; adversatively, though; nose, nostril; hence the face; occasionally a person; also, ire.
5397 –נִשְׁמַת– neshamat – a puff, i.e. wind, angry or vital breath, divine inspiration, intellect, or an animal.
2416 – 2417 –חַיִּים– chayim – alive, raw (flesh), fresh) plant, water, years), strong, life.
1961 –וַֽיְהִי– vayahay – to exist, be, become, come to pass.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ֽאָדָוָם Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
5314 – 5315 –לְנֶפֶשׁ– lanephesh – to breathe, pass. To be breathed upon, (fig) refreshed; a breathing creature, animal or vitality.
2416 – 2417 –חַיָּֽה– chayah – alive, raw (flesh), fresh) plant, water, years), strong, life.
Then the Magistrates Yahweh molded humans out of the clay of the soil and blew intellect into their nostrils, and life came to pass for the breathing humans.
Sunday, February 14, 2010
Genesis 2:6
Genesis 2:6
וְאֵד יַֽעֲלֶה מִן־הָאָרֶץ וְהִשְׁקָה
108 5927 4480 776 8248
אֶֽת־כָּל־פְּנֵֽי־הָֽאֲדָמָֽה׃
852 3605 6440 127
But a mist used to rise from the earth and water the whole surface of the ground. NASB
And a mist ascended from the earth and watered the entire surface of the ground. Traditional Jewish Translation
108 –וְאֵד– va-ade – (in the sense of enveloping) a fog.
5927 – 5931 –יַֽעֲלֶה– ya-alah – to ascend; (Chald) a holocaust; a leaf, foliage; a step, a holocaust (as going up in smoke); a pretext (as in arising artificially).
4478 – 4482 –מִן– man – a whatness; manna; who or what; a part of; from or out of; to apportion; a part; hence a musical chord.
776 –הָאָרֶץ– ha-eretz – to be firm, the earth.
8248 –וְהִשְׁקָה– vahashaqah – to quaff, to irrigate or furnish a portion to.
852 – 855 –אֶֽת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
3605 – 3606 –כָּל– kol – the whole; hence all, any or every.
6440 –פְּנֵֽי– Pani – The face (a pearl).
126 – 128 –הָֽאֲדָמָֽה– ha-adamah – earthy, a place near the Dead Sea; soil (from 119); place in Palastine.
And a fog ascended from the earth to irrigate the whole face of the soil.
וְאֵד יַֽעֲלֶה מִן־הָאָרֶץ וְהִשְׁקָה
108 5927 4480 776 8248
אֶֽת־כָּל־פְּנֵֽי־הָֽאֲדָמָֽה׃
852 3605 6440 127
But a mist used to rise from the earth and water the whole surface of the ground. NASB
And a mist ascended from the earth and watered the entire surface of the ground. Traditional Jewish Translation
108 –וְאֵד– va-ade – (in the sense of enveloping) a fog.
5927 – 5931 –יַֽעֲלֶה– ya-alah – to ascend; (Chald) a holocaust; a leaf, foliage; a step, a holocaust (as going up in smoke); a pretext (as in arising artificially).
4478 – 4482 –מִן– man – a whatness; manna; who or what; a part of; from or out of; to apportion; a part; hence a musical chord.
776 –הָאָרֶץ– ha-eretz – to be firm, the earth.
8248 –וְהִשְׁקָה– vahashaqah – to quaff, to irrigate or furnish a portion to.
852 – 855 –אֶֽת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
3605 – 3606 –כָּל– kol – the whole; hence all, any or every.
6440 –פְּנֵֽי– Pani – The face (a pearl).
126 – 128 –הָֽאֲדָמָֽה– ha-adamah – earthy, a place near the Dead Sea; soil (from 119); place in Palastine.
And a fog ascended from the earth to irrigate the whole face of the soil.
Saturday, February 13, 2010
Scott Roeder had a Fair Trial
The following is my opinion of the trial of Scott Roeder. I believe the trial was done very well. It was fair and balanced. Scott Roeder should not have expected the judge to allow him (Scott Roeder) to speak or testify about abortion, because anything he would have said about abortion would have been hearsay, because Scott has no formal education on abortion, plus he has never been an eyewitness to an abortion.
Scott was foolish to think he could argue his way out of a conviction with just his testimony. He collaborated nothing he stated with evidence or witnesses. He could have used Kline’s or Disney’s testimony, even if they would have been allowed to testify. Their actions against Tiller were recent and Roeder testified that he was planning and stalking Tiller since 1993; that means for sixteen years, he had been thinking of a way to kill Dr. Tiller.
The law stated that Scott would have to have a sincere and honest belief that he was justified. He presented no evidence and witnesses to substantiate his claim. He not only did not have any witnesses or evidence. He did not plan on having any. He was just going to do the whole thing ad hoc. Scott could not present one witness who would testify that he did any sidewalk counseling, or that he convinced any one from not having an abortion. He never took the time to ever watch an abortion at George Tillers clinic. He never took the time to actually meet the man and find out why he did the abortions. Every detail of his testimony was based upon his assumption of how thing went or what they were called. He presented know documented facts or procedures, such as information from a textbook or an abortion doctor or assistant. He had no witnesses prepared to testify that he had convinced to not have an abortion. He made that statement that one woman had not had an abortion because of his “counseling”, but he made no effort no acquire her testimony. He also stated that he did sidewalk counseling. He produced no witnesses that would have confirmed his claim. He produced no certificate that showed that he was qualified to counsel. He must have thought he was in Tunkhannock, Pennsylvania facing a country judge.
Scott also produced no woman who had not had an abortion, because of his killing of George Tiller. He did not prove and substantiate any of his claim and he made no attempt to do so either. That was Scott’s own fault and not the judge’s fault. The judge did not prevent him from bringing any of the aforementioned witnesses. Scott deserved what he got.
Let me make the following clear, I am not an advocate of abortion. I personally feel the abortion is playing “God”.
Having said that; Scott should suffer the natural consequences for his actions and decisions, and that would be death by the civil authority or the city where he committed the murder.
Scott had no right to take the life of George Tiller. He also had no authority to do it either. The only way he could execute George Tiller was if Scott was a relative of the baby that was aborted. According to conversations with Scott, he had only made two women pregnant and neither of them had aborted his babies. In scripture, only a blood relative could exact justice for a murder. They were considered the avenger of blood in the Scripture; Numbers 35:6 – 34 and Deuteronomy 19:1 – 13. In the Numbers Scriptures it mentions that the avenger of blood could kill a person who killed his relative and the avenger of blood was not guilty of murder.
These Scriptures also explained murder as lying in wait to kill somebody, because he hated him. That describes Scott to a tee. Scott had hate in his heart for George Tiller and he lied in wait to murder him. There were even two witnesses to the murder, enough to get him executed in Scripture. Scott should die for his sin of murder.
Scott also had other things against him besides him testimony and lack of witnesses and evidence. He also had a failing character. He showed no remorse in having to take a life. He never stated any regret for having to kill another human being. He had placed himself in the Creator’s throne and passed judgment on another human being. His Scripture stated that he must be without sin, before he could “throw the first stone” {John 8:7}. If Scott had done some self examination he would have realized his own sins first..
When a couple decided to become man and wife they must make a public confession of their commitment. The commitment must be made before witnesses. The commitment was a contract between the man, the woman and the Creator, and there must a third neutral party to witness the joining. The man and the woman were one party and the Creator was the second party and there needed to be an unbiased third party to witness the contract.
Scott had deceived a woman just to have sex with her. A woman he had no intention of marrying. This woman, at that time, wanted to marry him and had made arrangements to marry him at three separate occasions and he backed out of every single one. He had no intention of marrying her. Not only would he not marry her, but he would not support her or himself while they were living together. Not only would he not support her, but he also failed to support the child he fathered from that union. Somebody else had to step into action to support his child. The Scriptures stated that, “if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an apostate.” 1 Timothy 5:8.
Scott Roeder wants to say he believes in Jesus Christ and is a Christian. His actions tell us a different story. He is a hypocrite, deserving of whatever he receives.
He received a fair trial. He will get a fair sentencing, 50 years minimum, which will mean he will die in prison and never see his family again.
By Mark Archer
Scott was foolish to think he could argue his way out of a conviction with just his testimony. He collaborated nothing he stated with evidence or witnesses. He could have used Kline’s or Disney’s testimony, even if they would have been allowed to testify. Their actions against Tiller were recent and Roeder testified that he was planning and stalking Tiller since 1993; that means for sixteen years, he had been thinking of a way to kill Dr. Tiller.
The law stated that Scott would have to have a sincere and honest belief that he was justified. He presented no evidence and witnesses to substantiate his claim. He not only did not have any witnesses or evidence. He did not plan on having any. He was just going to do the whole thing ad hoc. Scott could not present one witness who would testify that he did any sidewalk counseling, or that he convinced any one from not having an abortion. He never took the time to ever watch an abortion at George Tillers clinic. He never took the time to actually meet the man and find out why he did the abortions. Every detail of his testimony was based upon his assumption of how thing went or what they were called. He presented know documented facts or procedures, such as information from a textbook or an abortion doctor or assistant. He had no witnesses prepared to testify that he had convinced to not have an abortion. He made that statement that one woman had not had an abortion because of his “counseling”, but he made no effort no acquire her testimony. He also stated that he did sidewalk counseling. He produced no witnesses that would have confirmed his claim. He produced no certificate that showed that he was qualified to counsel. He must have thought he was in Tunkhannock, Pennsylvania facing a country judge.
Scott also produced no woman who had not had an abortion, because of his killing of George Tiller. He did not prove and substantiate any of his claim and he made no attempt to do so either. That was Scott’s own fault and not the judge’s fault. The judge did not prevent him from bringing any of the aforementioned witnesses. Scott deserved what he got.
Let me make the following clear, I am not an advocate of abortion. I personally feel the abortion is playing “God”.
Having said that; Scott should suffer the natural consequences for his actions and decisions, and that would be death by the civil authority or the city where he committed the murder.
Scott had no right to take the life of George Tiller. He also had no authority to do it either. The only way he could execute George Tiller was if Scott was a relative of the baby that was aborted. According to conversations with Scott, he had only made two women pregnant and neither of them had aborted his babies. In scripture, only a blood relative could exact justice for a murder. They were considered the avenger of blood in the Scripture; Numbers 35:6 – 34 and Deuteronomy 19:1 – 13. In the Numbers Scriptures it mentions that the avenger of blood could kill a person who killed his relative and the avenger of blood was not guilty of murder.
These Scriptures also explained murder as lying in wait to kill somebody, because he hated him. That describes Scott to a tee. Scott had hate in his heart for George Tiller and he lied in wait to murder him. There were even two witnesses to the murder, enough to get him executed in Scripture. Scott should die for his sin of murder.
Scott also had other things against him besides him testimony and lack of witnesses and evidence. He also had a failing character. He showed no remorse in having to take a life. He never stated any regret for having to kill another human being. He had placed himself in the Creator’s throne and passed judgment on another human being. His Scripture stated that he must be without sin, before he could “throw the first stone” {John 8:7}. If Scott had done some self examination he would have realized his own sins first..
When a couple decided to become man and wife they must make a public confession of their commitment. The commitment must be made before witnesses. The commitment was a contract between the man, the woman and the Creator, and there must a third neutral party to witness the joining. The man and the woman were one party and the Creator was the second party and there needed to be an unbiased third party to witness the contract.
Scott had deceived a woman just to have sex with her. A woman he had no intention of marrying. This woman, at that time, wanted to marry him and had made arrangements to marry him at three separate occasions and he backed out of every single one. He had no intention of marrying her. Not only would he not marry her, but he would not support her or himself while they were living together. Not only would he not support her, but he also failed to support the child he fathered from that union. Somebody else had to step into action to support his child. The Scriptures stated that, “if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an apostate.” 1 Timothy 5:8.
Scott Roeder wants to say he believes in Jesus Christ and is a Christian. His actions tell us a different story. He is a hypocrite, deserving of whatever he receives.
He received a fair trial. He will get a fair sentencing, 50 years minimum, which will mean he will die in prison and never see his family again.
By Mark Archer
Genesis 2:5
Genesis 2:5
וְכֹל שִׂיחַ הַשָּׂדֶה טֶרֶם יִֽהְיֶה בָאָרֶץ
3605 7880 7704 2962 1961 776
וְכָל־עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח כִּי לֹא הִמְטִיר
3605 6212 7704 2962 6779 3588 3808 4305
יְהוָה אֱלֹהִים עַל־הָאָרֶץ וְאָדָם אַיִן לַֽעֲבֹד
3068 430 5921 776 120 369 5647
אֶת־הָֽאֲדָמָֽה׃
852 125
Now no shrub of the field was yet in the earth, and no plant of the field had yet sprouted, for the LORD God had not sent rain upon the earth, and there was no man to cultivate the ground. NASB
Now no tree of the field was yet on the earth, neither did any herb of the field yet grow, because the Lord God had not brought rain upon the earth, and there was no man to work the soil. Traditional Jewish Translation
3605 – 3606 –וְכֹל– vakol – the whole; hence all, any or every.
7878 – 7880 –שִׂיחַ– siyach – to ponder, converse (with oneself and hence aloud), utter; contemplation; utterance; a shoot (as if uttered or put forth), shrubbery.
7704 – 7705 –הַשָּׂדֶה– hasadeh – to spread out; a field; a wife (as mistress of the house).
2962 –טֶרֶם– terem – to interrupt or suspend; prop. Non-occurrence; not yet or before.
1961 –יִֽהְיֶה– yahyah – to exist, be, become, come to pass.
776 –בָאָרֶץ– ba-eretz – to be firm, the earth.
3605 – 3606 –וְכֹל– vakol – the whole; hence all, any or every.
6212 –עֵשֶׂב– eseb – to glisten (be green); grass.
7704 – 7705 –הַשָּׂדֶה– hasadeh – to spread out; a field; a wife (as mistress of the house).
2962 –טֶרֶם– terem – to interrupt or suspend; prop. Non-occurrence; not yet or before.
6779 – 6780 –יִצְמָח– yatsemach – to sprout; a sprout.
3588 –כִּי– Kiy – a particle indicating causal relations of all kinds, antecedent or consequent. Very widely used as a rel. conj. or adv.
3808 – 3809 –לֹא– lo – not; no; Chaldean: law.
4305 – 4306 – הִמְטִיר– hamatayar – to rain; rain.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
5921 – 5922 –עַל– al –
1. upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
a. upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
b. above, beyond, over (of excess)
c. above, over (of elevation or pre-eminence)
d. upon, to, over to, unto, in addition to, together with, with (of addition)
e. over (of suspension or extension)
f. by, adjoining, next, at, over, around (of contiguity or proximity)
g. down upon, upon, on, from, up upon, up to,, towards, over towards, to, against (with verbs of motion)
h. to (as a dative) conj
7. top.
776 –הָאָרֶץ– ha-eretz – to be firm, the earth.
119 – 124 –וְאָדָם– va-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ~wda (mwda) Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
369 – 371 –אַיִן– ayin – to be nothing or not exist; nonentity; where, whence; is it not?
5647 – 5652 –לַֽעֲבֹד– la-abad – to work, to serve, till, enslave; to do, make, prepare, keep; a servant; a name; a deed.
852 – 855 –אֶת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
126 – 128 –הָֽאֲדָמָֽה– hadamah – earthy, a place near the Dead Sea; soil (from 119); place in Palastine.
And before any shrub of the field came to be in the earth and before an herb of the field sprouted because The Magistrate Yahweh had not caused it to rain on the earth and there was no human to work the soil
וְכֹל שִׂיחַ הַשָּׂדֶה טֶרֶם יִֽהְיֶה בָאָרֶץ
3605 7880 7704 2962 1961 776
וְכָל־עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח כִּי לֹא הִמְטִיר
3605 6212 7704 2962 6779 3588 3808 4305
יְהוָה אֱלֹהִים עַל־הָאָרֶץ וְאָדָם אַיִן לַֽעֲבֹד
3068 430 5921 776 120 369 5647
אֶת־הָֽאֲדָמָֽה׃
852 125
Now no shrub of the field was yet in the earth, and no plant of the field had yet sprouted, for the LORD God had not sent rain upon the earth, and there was no man to cultivate the ground. NASB
Now no tree of the field was yet on the earth, neither did any herb of the field yet grow, because the Lord God had not brought rain upon the earth, and there was no man to work the soil. Traditional Jewish Translation
3605 – 3606 –וְכֹל– vakol – the whole; hence all, any or every.
7878 – 7880 –שִׂיחַ– siyach – to ponder, converse (with oneself and hence aloud), utter; contemplation; utterance; a shoot (as if uttered or put forth), shrubbery.
7704 – 7705 –הַשָּׂדֶה– hasadeh – to spread out; a field; a wife (as mistress of the house).
2962 –טֶרֶם– terem – to interrupt or suspend; prop. Non-occurrence; not yet or before.
1961 –יִֽהְיֶה– yahyah – to exist, be, become, come to pass.
776 –בָאָרֶץ– ba-eretz – to be firm, the earth.
3605 – 3606 –וְכֹל– vakol – the whole; hence all, any or every.
6212 –עֵשֶׂב– eseb – to glisten (be green); grass.
7704 – 7705 –הַשָּׂדֶה– hasadeh – to spread out; a field; a wife (as mistress of the house).
2962 –טֶרֶם– terem – to interrupt or suspend; prop. Non-occurrence; not yet or before.
6779 – 6780 –יִצְמָח– yatsemach – to sprout; a sprout.
3588 –כִּי– Kiy – a particle indicating causal relations of all kinds, antecedent or consequent. Very widely used as a rel. conj. or adv.
3808 – 3809 –לֹא– lo – not; no; Chaldean: law.
4305 – 4306 – הִמְטִיר– hamatayar – to rain; rain.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
5921 – 5922 –עַל– al –
1. upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
a. upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
b. above, beyond, over (of excess)
c. above, over (of elevation or pre-eminence)
d. upon, to, over to, unto, in addition to, together with, with (of addition)
e. over (of suspension or extension)
f. by, adjoining, next, at, over, around (of contiguity or proximity)
g. down upon, upon, on, from, up upon, up to,, towards, over towards, to, against (with verbs of motion)
h. to (as a dative) conj
7. top.
776 –הָאָרֶץ– ha-eretz – to be firm, the earth.
119 – 124 –וְאָדָם– va-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ~wda (mwda) Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
369 – 371 –אַיִן– ayin – to be nothing or not exist; nonentity; where, whence; is it not?
5647 – 5652 –לַֽעֲבֹד– la-abad – to work, to serve, till, enslave; to do, make, prepare, keep; a servant; a name; a deed.
852 – 855 –אֶת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
126 – 128 –הָֽאֲדָמָֽה– hadamah – earthy, a place near the Dead Sea; soil (from 119); place in Palastine.
And before any shrub of the field came to be in the earth and before an herb of the field sprouted because The Magistrate Yahweh had not caused it to rain on the earth and there was no human to work the soil
Sunday, February 7, 2010
Genesis 2:4
Genesis 2:4
אֵלֶּה תֹולְדֹות הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּֽרְאָם
428 8435 8064 776 1254
בְּיֹום עֲשֹׂות יְהוָה אֱלֹהִים אֶרֶץ וְשָׁמָֽיִם׃
3117 6213 3068 430 776 8064
This is the account of the heavens and the earth when they were created, in the day that the LORD God made earth and heaven. NASB
These are the generations of the heavens and the earth when they were created, on the day that the Lord God made earth and heaven. Traditional Jewish Translation
421 – 429 –אֵלֶּה– alah – to bewail; to adjure, imprecate; an imprecation; an oak or other strong tree; a name; God; these or those.
8435 –תֹולְדֹות– towladowt – descent, family; history.
8064 –הַשָּׁמַיִם– hashamayim - to be lofty, the sky, aloft.
776 –וְהָאָרֶץ– vaha-eretz – to be firm, the earth.
1254 –בְּהִבָּֽרְאָם– bahabara-am – to create, to cut down (ie. wood), select, feed (as a formative process).
3117 –בְּיֹום– bayowm – to be hot, a day (from sunrise to sunset) or (a space in time defined by associated terms), (an age).
6213 –עֲשֹׂות– ashowt –
1. to do, fashion, accomplish, make
a. (Qal)
1. to do, work, make, produce 1a
b. to do 1a
c. to work 1a
d. to deal (with) 1a
e. to act, act with effect, effect
1. to make 1a
f. to make 1a
g. to produce 1a
h. to prepare 1a
i. to make (an offering) 1a
j. to attend to, put in order 1a
k. to observe, celebrate 1a
l. to acquire (property) 1a
m. to appoint, ordain, institute 1a
n. to bring about 1a
o. to use 1a
p. to spend, pass
q. (Niphal)
1. to be done
2. to be made
3. to be produced
4. to be offered
5. to be observed
6. to be used
r. (Pual) to be made
2. (Piel) to press, squeeze.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
776 –אֶרֶץ– a-eretz – to be firm, the earth.
8064 –וְשָׁמָֽיִם– vashamayim - to be lofty, the sky, aloft.
These are the histories of the lofty skies and the earth when they were created, in the day Magistrate Yahweh made earth and sky.
אֵלֶּה תֹולְדֹות הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּֽרְאָם
428 8435 8064 776 1254
בְּיֹום עֲשֹׂות יְהוָה אֱלֹהִים אֶרֶץ וְשָׁמָֽיִם׃
3117 6213 3068 430 776 8064
This is the account of the heavens and the earth when they were created, in the day that the LORD God made earth and heaven. NASB
These are the generations of the heavens and the earth when they were created, on the day that the Lord God made earth and heaven. Traditional Jewish Translation
421 – 429 –אֵלֶּה– alah – to bewail; to adjure, imprecate; an imprecation; an oak or other strong tree; a name; God; these or those.
8435 –תֹולְדֹות– towladowt – descent, family; history.
8064 –הַשָּׁמַיִם– hashamayim - to be lofty, the sky, aloft.
776 –וְהָאָרֶץ– vaha-eretz – to be firm, the earth.
1254 –בְּהִבָּֽרְאָם– bahabara-am – to create, to cut down (ie. wood), select, feed (as a formative process).
3117 –בְּיֹום– bayowm – to be hot, a day (from sunrise to sunset) or (a space in time defined by associated terms), (an age).
6213 –עֲשֹׂות– ashowt –
1. to do, fashion, accomplish, make
a. (Qal)
1. to do, work, make, produce 1a
b. to do 1a
c. to work 1a
d. to deal (with) 1a
e. to act, act with effect, effect
1. to make 1a
f. to make 1a
g. to produce 1a
h. to prepare 1a
i. to make (an offering) 1a
j. to attend to, put in order 1a
k. to observe, celebrate 1a
l. to acquire (property) 1a
m. to appoint, ordain, institute 1a
n. to bring about 1a
o. to use 1a
p. to spend, pass
q. (Niphal)
1. to be done
2. to be made
3. to be produced
4. to be offered
5. to be observed
6. to be used
r. (Pual) to be made
2. (Piel) to press, squeeze.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
776 –אֶרֶץ– a-eretz – to be firm, the earth.
8064 –וְשָׁמָֽיִם– vashamayim - to be lofty, the sky, aloft.
These are the histories of the lofty skies and the earth when they were created, in the day Magistrate Yahweh made earth and sky.
Saturday, February 6, 2010
Genesis 2:3
Genesis 2:3
וַיְבָרֶךְ אֱלֹהִים אֶת־יֹום הַשְּׁבִיעִי וַיְקַדֵּשׁ
1288 430 852 3117 7637 6942
אֹתֹו כִּי בֹו שָׁבַת מִכָּל־מְלַאכְתֹּו
859 3588 935 7673 3605 4399
אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשֹֽׂות׃ פ
834 1254 430 6213
Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made. NASB
And God blessed the seventh day and He hallowed it, for thereon He abstained from all His work that God created to do. Traditional Jewish Translation
1288 – 1291 –וַיְבָרֶךְ– vayabarak – to bless, to kneel, (impl. To bless the Magistrates or the Creator) an act of adoration, and vice versa the Creator or magistrates to bless man and also to curse (the Creator and the magistrate, as treason); a knee.
430 –אֱלֹהִים– Elohim – Magistrates.
852 – 855 –אֶת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
3117 –יֹום– yowm – to be hot, a day (from sunrise to sunset) or (a space in time defined by associated terms), (an age).
7637 –הַשְּׁבִיעִי– hashebiyiy – seventh.
6942 – 6946 –וַיְקַדֵּשׁ– vayakodesh – to be clean (ceremonially, morally); a place in Pal.; a sacred place or thing; sanctity; a devotee to licentious idolatry; sanctuary.
857 – 859 –אֹתֹו– athow – to arrive; ye or you.
3588 –כִּי– Kiy – a particle indicating causal relations of all kinds, antecedent or consequent. Very widely used as a rel. conj. or adv.
935* –בֹו– bow – in. The asterisk denotes an observed variation not placed in the Strong Numbering System. This word along with others IMO should have been placed in the System. This makes the System incomplete, but we can still work with it.
7673 – 7676 –שָׁבַת– shabath – to repose, desist from exertion; rest, interruption, cessation; session, an abode or locality; intermission; the Sabbath.
3605 – 3606 –מִכָּל– makol – the whole; hence all, any or every.
4399 –מְלַאכְתֹּו– melakatow – deputyship, ministry; gen. employment, (never servile) or work; property (as a result of labor).
834 – אֲשֶׁר – ashar –
5. (relative part.)
a. which, who
b. that which
6. (conj)
a. that (in obj. clause)
b. when
c. since
d. as
e. conditional if .
1254 –בָּרָא– Bara – to create, to cut down (ie. wood), select, feed (as a formative process).
430 –אֱלֹהִים– Elohim – Magistrates.
6213 –לַעֲשֹֽׂות– la-asawta –
1. to do, fashion, accomplish, make
a. (Qal)
1. to do, work, make, produce 1a
b. to do 1a
c. to work 1a
d. to deal (with) 1a
e. to act, act with effect, effect
1. to make 1a
f. to make 1a
g. to produce 1a
h. to prepare 1a
i. to make (an offering) 1a
j. to attend to, put in order 1a
k. to observe, celebrate 1a
l. to acquire (property) 1a
m. to appoint, ordain, institute 1a
n. to bring about 1a
o. to use 1a
p. to spend, pass
q. (Niphal)
1. to be done
2. to be made
3. to be produced
4. to be offered
5. to be observed
6. to be used
r. (Pual) to be made
3. (Piel) to press, squeeze .
And the Magistrates blessed the seventh day, making it clean that in them they ceased from all property which the Magistrates created to be done.
וַיְבָרֶךְ אֱלֹהִים אֶת־יֹום הַשְּׁבִיעִי וַיְקַדֵּשׁ
1288 430 852 3117 7637 6942
אֹתֹו כִּי בֹו שָׁבַת מִכָּל־מְלַאכְתֹּו
859 3588 935 7673 3605 4399
אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשֹֽׂות׃ פ
834 1254 430 6213
Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made. NASB
And God blessed the seventh day and He hallowed it, for thereon He abstained from all His work that God created to do. Traditional Jewish Translation
1288 – 1291 –וַיְבָרֶךְ– vayabarak – to bless, to kneel, (impl. To bless the Magistrates or the Creator) an act of adoration, and vice versa the Creator or magistrates to bless man and also to curse (the Creator and the magistrate, as treason); a knee.
430 –אֱלֹהִים– Elohim – Magistrates.
852 – 855 –אֶת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
3117 –יֹום– yowm – to be hot, a day (from sunrise to sunset) or (a space in time defined by associated terms), (an age).
7637 –הַשְּׁבִיעִי– hashebiyiy – seventh.
6942 – 6946 –וַיְקַדֵּשׁ– vayakodesh – to be clean (ceremonially, morally); a place in Pal.; a sacred place or thing; sanctity; a devotee to licentious idolatry; sanctuary.
857 – 859 –אֹתֹו– athow – to arrive; ye or you.
3588 –כִּי– Kiy – a particle indicating causal relations of all kinds, antecedent or consequent. Very widely used as a rel. conj. or adv.
935* –בֹו– bow – in. The asterisk denotes an observed variation not placed in the Strong Numbering System. This word along with others IMO should have been placed in the System. This makes the System incomplete, but we can still work with it.
7673 – 7676 –שָׁבַת– shabath – to repose, desist from exertion; rest, interruption, cessation; session, an abode or locality; intermission; the Sabbath.
3605 – 3606 –מִכָּל– makol – the whole; hence all, any or every.
4399 –מְלַאכְתֹּו– melakatow – deputyship, ministry; gen. employment, (never servile) or work; property (as a result of labor).
834 – אֲשֶׁר – ashar –
5. (relative part.)
a. which, who
b. that which
6. (conj)
a. that (in obj. clause)
b. when
c. since
d. as
e. conditional if .
1254 –בָּרָא– Bara – to create, to cut down (ie. wood), select, feed (as a formative process).
430 –אֱלֹהִים– Elohim – Magistrates.
6213 –לַעֲשֹֽׂות– la-asawta –
1. to do, fashion, accomplish, make
a. (Qal)
1. to do, work, make, produce 1a
b. to do 1a
c. to work 1a
d. to deal (with) 1a
e. to act, act with effect, effect
1. to make 1a
f. to make 1a
g. to produce 1a
h. to prepare 1a
i. to make (an offering) 1a
j. to attend to, put in order 1a
k. to observe, celebrate 1a
l. to acquire (property) 1a
m. to appoint, ordain, institute 1a
n. to bring about 1a
o. to use 1a
p. to spend, pass
q. (Niphal)
1. to be done
2. to be made
3. to be produced
4. to be offered
5. to be observed
6. to be used
r. (Pual) to be made
3. (Piel) to press, squeeze .
And the Magistrates blessed the seventh day, making it clean that in them they ceased from all property which the Magistrates created to be done.
Wednesday, February 3, 2010
Genesis 2:2
Genesis 2:2
וַיְכַל אֱלֹהִים בַּיֹּום הַשְּׁבִיעִי מְלַאכְתֹּו אֲשֶׁר
3615 430 3117 7637 4399 834
עָשָׂה וַיִּשְׁבֹּת בַּיֹּום הַשְּׁבִיעִי מִכָּל־מְלַאכְתֹּו
6213 7673 3117 7637 3605 4399
אֲשֶׁר עָשָֽׂה׃
834 6213
By the seventh day God completed His work which He had done, and He rested on the seventh day from all His work which He had done. NASB
And God completed on the seventh day His work that He did, and He abstained on the seventh day from all His work that He did. Traditional Jewish Translation
3615 – 3618 –וַיְכַל– vayakalah – to end, (to cease, be finished, perish) and (to complete, prepare, consume); pining; completion, completely; destruction; a bride.
430 –אֱלֹהִים– Elohim – Magistrates.
3117 –בַּיֹּום– bayowm – to be hot, a day (from sunrise to sunset) or (a space in time defined by associated terms), (an age).
7637 –הַשְּׁבִיעִי– hashebiyiy – seventh.
4399 –מְלַאכְתֹּו– melakatow – deputyship, ministry; gen. employment, (never servile) or work; property (as a result of labor).
834 – אֲשֶׁר – ashar –
1. (relative part.)
a. which, who
b. that which
2. (conj)
a. that (in obj clause)
b. when
c. since
d. as
e. conditional if.
6213 –עָשָׂה - asah –
1. to do, fashion, accomplish, make
a. (Qal)
1. to do, work, make, produce 1a
b. to do 1a
c. to work 1a
d. to deal (with) 1a
e. to act, act with effect, effect
1. to make 1a
f. to make 1a
g. to produce 1a
h. to prepare 1a
i. to make (an offering) 1a
j. to attend to, put in order 1a
k. to observe, celebrate 1a
l. to acquire (property) 1a
m. to appoint, ordain, institute 1a
n. to bring about 1a
o. to use 1a
p. to spend, pass
q. (Niphal)
1. to be done
2. to be made
3. to be produced
4. to be offered
5. to be observed
6. to be used
r. (Pual) to be made
s. (Piel) to press, squeeze.
7673 – 7676 –וַיִּשְׁבֹּת– vayashabath – to repose, desist from exertion; rest, interruption, cessation; session, an abode or locality; intermission; the Sabbath.
3117 –בַּיֹּום– bayowm – to be hot, a day (from sunrise to sunset) or (a space in time defined by associated terms), (an age).
7637 –הַשְּׁבִיעִי– hashebiyiy – seventh.
3605 – 3606 –מִכָּל– makol – the whole; hence all, any or every.
4399 –מְלַאכְתֹּו– melakatow – deputyship, ministry; gen. employment, (never servile) or work; property (as a result of labor).
834 – אֲשֶׁר – ashar –
3. (relative part.)
a. which, who
b. that which
4. (conj)
a. that (in obj clause)
b. when
c. since
d. as
e. conditional if.
6213 –עָשָׂה- asah –
1. to do, fashion, accomplish, make
t. (Qal)
1. to do, work, make, produce 1a
u. to do 1a
v. to work 1a
w. to deal (with) 1a
x. to act, act with effect, effect
1. to make 1a
y. to make 1a
z. to produce 1a
aa. to prepare 1a
bb. to make (an offering) 1a
cc. to attend to, put in order 1a
dd. to observe, celebrate 1a
ee. to acquire (property) 1a
ff. to appoint, ordain, institute 1a
gg. to bring about 1a
hh. to use 1a
ii. to spend, pass
jj. (Niphal)
1. to be done
2. to be made
3. to be produced
4. to be offered
5. to be observed
6. to be used
kk. (Pual) to be made
2. (Piel) to press, squeeze .
And the Magistrates on the seventh day completed their property which they had made and rested on the seventh day(age) from the property they had made.
וַיְכַל אֱלֹהִים בַּיֹּום הַשְּׁבִיעִי מְלַאכְתֹּו אֲשֶׁר
3615 430 3117 7637 4399 834
עָשָׂה וַיִּשְׁבֹּת בַּיֹּום הַשְּׁבִיעִי מִכָּל־מְלַאכְתֹּו
6213 7673 3117 7637 3605 4399
אֲשֶׁר עָשָֽׂה׃
834 6213
By the seventh day God completed His work which He had done, and He rested on the seventh day from all His work which He had done. NASB
And God completed on the seventh day His work that He did, and He abstained on the seventh day from all His work that He did. Traditional Jewish Translation
3615 – 3618 –וַיְכַל– vayakalah – to end, (to cease, be finished, perish) and (to complete, prepare, consume); pining; completion, completely; destruction; a bride.
430 –אֱלֹהִים– Elohim – Magistrates.
3117 –בַּיֹּום– bayowm – to be hot, a day (from sunrise to sunset) or (a space in time defined by associated terms), (an age).
7637 –הַשְּׁבִיעִי– hashebiyiy – seventh.
4399 –מְלַאכְתֹּו– melakatow – deputyship, ministry; gen. employment, (never servile) or work; property (as a result of labor).
834 – אֲשֶׁר – ashar –
1. (relative part.)
a. which, who
b. that which
2. (conj)
a. that (in obj clause)
b. when
c. since
d. as
e. conditional if.
6213 –עָשָׂה - asah –
1. to do, fashion, accomplish, make
a. (Qal)
1. to do, work, make, produce 1a
b. to do 1a
c. to work 1a
d. to deal (with) 1a
e. to act, act with effect, effect
1. to make 1a
f. to make 1a
g. to produce 1a
h. to prepare 1a
i. to make (an offering) 1a
j. to attend to, put in order 1a
k. to observe, celebrate 1a
l. to acquire (property) 1a
m. to appoint, ordain, institute 1a
n. to bring about 1a
o. to use 1a
p. to spend, pass
q. (Niphal)
1. to be done
2. to be made
3. to be produced
4. to be offered
5. to be observed
6. to be used
r. (Pual) to be made
s. (Piel) to press, squeeze.
7673 – 7676 –וַיִּשְׁבֹּת– vayashabath – to repose, desist from exertion; rest, interruption, cessation; session, an abode or locality; intermission; the Sabbath.
3117 –בַּיֹּום– bayowm – to be hot, a day (from sunrise to sunset) or (a space in time defined by associated terms), (an age).
7637 –הַשְּׁבִיעִי– hashebiyiy – seventh.
3605 – 3606 –מִכָּל– makol – the whole; hence all, any or every.
4399 –מְלַאכְתֹּו– melakatow – deputyship, ministry; gen. employment, (never servile) or work; property (as a result of labor).
834 – אֲשֶׁר – ashar –
3. (relative part.)
a. which, who
b. that which
4. (conj)
a. that (in obj clause)
b. when
c. since
d. as
e. conditional if.
6213 –עָשָׂה- asah –
1. to do, fashion, accomplish, make
t. (Qal)
1. to do, work, make, produce 1a
u. to do 1a
v. to work 1a
w. to deal (with) 1a
x. to act, act with effect, effect
1. to make 1a
y. to make 1a
z. to produce 1a
aa. to prepare 1a
bb. to make (an offering) 1a
cc. to attend to, put in order 1a
dd. to observe, celebrate 1a
ee. to acquire (property) 1a
ff. to appoint, ordain, institute 1a
gg. to bring about 1a
hh. to use 1a
ii. to spend, pass
jj. (Niphal)
1. to be done
2. to be made
3. to be produced
4. to be offered
5. to be observed
6. to be used
kk. (Pual) to be made
2. (Piel) to press, squeeze .
And the Magistrates on the seventh day completed their property which they had made and rested on the seventh day(age) from the property they had made.
Tuesday, February 2, 2010
Natural Consequences
Natural Consequences
I believe in allowing the natural consequences of ones own actions and choices to be played out. To do otherwise, is to play “God”. No one has the right to play “God”. Only the Creator can be the Creator. Natural consequences, is all about taking responsibility for the choices one makes. That is a hard things to say in today’s time of the insurance society in which we live, but it would be the answer to a lot of societies problems.
Man has no right to take the life of another without just cause and due process. Meaning, if an individual murders another, that individual cannot be executed without being tried by more than one witness in a court of law, by a jury of that individual’s piers. The same goes the other listed crimes against an individual.
The Bible does give specific occasions and methods of individuals to be in the role of the Creator. They are murder, a myriad of sexually related crimes, a variety of thievery offenses and assaults. These are all crimes with a victim, who had an injustice performed against them.
There are a list of other topics I will discuss in this thread of “natural consequences” and how they should play out naturally. The first is abortion.
Abortion is the termination of a pregnancy before its naturally occurring time.
Abortion is wrong no matter how you look at it. It is playing the role of the Creator to terminate a pregnancy. Only the Creator can take a life and terminating a pregnancy is taking a life.
There are many reasons why a woman might want to terminate a pregnancy, none of them justly. I will list and discuss all of which I can think.
The woman cannot afford to take care of the baby. The woman should not have engaged in the behavior that caused her pregnancy. The baby is the natural consequence of having sexual relations, if one does not want to get pregnant, one does not have sex. What happens to the baby in these cases? There is always adoption. There are plenty of couples who want a baby that cannot have one. They may even be able to pay for the baby to be born.
The woman may simply not want the baby. The woman should not have engaged in the behavior that caused her pregnancy. The baby is the natural consequence of having sexual relations, if one does not want to get pregnant, one does not have sex. What happens to the baby in these cases? There is always adoption. There are plenty of couples who want a baby that cannot have one. The couple needs to take responsibility for their actions and not try to escape their responsibility.
The woman may have been raped. This is a tough situation, with a tough answer. Many a woman put themselves in danger by their lifestyle. Their lifestyle put them at risk to be raped or they did not do what it takes to keep themselves safe from being raped, or their husbands and father did not do what it takes to keep their wives and daughter safe. Now they have consequences for those poor decisions. The man who raped the woman should pay all the cost for having the baby come to term, before he is executed for his crime. The baby could be then given up for adoption.
The baby could have a defect that would make it difficult to care for daily. That is the risk of every pregnancy. Most times defects can be avoided by eating a proper diet or not engaging in risky behavior, such as smoking or drinking or taking drugs of any sort, even prescription drugs. If the mother and father engaged in risky behavior, or did not educate themselves well enough to have a healthy baby, then they should be willing to take the responsibility for their actions.
What if a female child was raped by her step dad and became pregnant and the carrying that birth to term would kill that child. The natural consequences of that action was that that child would die and in the long run that would be the right thing to happen, because the mother should have paid attention to the red flags that were there when she met that man, and she should have not married him. She needed to take responsibility for the choice she made. The step dad should pay the ultimate price for his wrong deed. That is why he is executed for this crime, because it would be as if he murdered the girl.
Purchasing insurance is a wrong, because it relieves the individual of any responsibility for any of the actions the individual does, which would be covered by the insurance plan. It spreads the responsibility around to people who are not involved with the action.
For example, automobile insurance; if a driver had an accident. He or she should pay for the accident fully out of their own pocket. Instead all the people who paid into the insurance company pay for that accident, making the driver not fully responsible for their actions. In fact, in most cases the penalties paid by that person would be more severe. Over a short period of time those kinds of accident would diminish because people would be more cautious and would eventually be a better driver or they would not be driving at all.
What about health insurance? People live careless lives, eating whatever they wish, doing whatever they wish, without regard for the consequences. They do not do proper research to inform themselves of the possible risk to certain types of behavior or actions, but then they want everybody else to pay for their risky behavior. If an individual smokes cigarettes and gets lung cancer, they should pay for their own doctor bills. They should not sue the cigarette makers and have the cigarette makers pay their doctor bills. People need to live smarter or else take responsibility for their own actions.
Living a life of total responsibility would end a lot of frivolous living and lawsuits, and it would make people more responsible. It would bring to life what my wife calls the Darwin effect, survival of the fittest and smartest.
I do not believe a person should engage in infertility procedures in order to become pregnant. If a couple cannot have a baby, there is probably a good reason for the inability to have a baby.
We also should not be importing vegetables, because in order to import vegetables they have to be harvested when they are not ripe. They also will not taste good, because all the flavor is put into the vegetable while it is ripe and not before. A fruit or vegetable is more nutritious ripened naturally verses forced ripened. This is playing “God” with the growing of our food. Man thinks they know best how to grow and make the fruits and vegetables. This also goes for genetically altering the food, whether it is plant or animal.
I believe in allowing the natural consequences of ones own actions and choices to be played out. To do otherwise, is to play “God”. No one has the right to play “God”. Only the Creator can be the Creator. Natural consequences, is all about taking responsibility for the choices one makes. That is a hard things to say in today’s time of the insurance society in which we live, but it would be the answer to a lot of societies problems.
Man has no right to take the life of another without just cause and due process. Meaning, if an individual murders another, that individual cannot be executed without being tried by more than one witness in a court of law, by a jury of that individual’s piers. The same goes the other listed crimes against an individual.
The Bible does give specific occasions and methods of individuals to be in the role of the Creator. They are murder, a myriad of sexually related crimes, a variety of thievery offenses and assaults. These are all crimes with a victim, who had an injustice performed against them.
There are a list of other topics I will discuss in this thread of “natural consequences” and how they should play out naturally. The first is abortion.
Abortion is the termination of a pregnancy before its naturally occurring time.
Abortion is wrong no matter how you look at it. It is playing the role of the Creator to terminate a pregnancy. Only the Creator can take a life and terminating a pregnancy is taking a life.
There are many reasons why a woman might want to terminate a pregnancy, none of them justly. I will list and discuss all of which I can think.
The woman cannot afford to take care of the baby. The woman should not have engaged in the behavior that caused her pregnancy. The baby is the natural consequence of having sexual relations, if one does not want to get pregnant, one does not have sex. What happens to the baby in these cases? There is always adoption. There are plenty of couples who want a baby that cannot have one. They may even be able to pay for the baby to be born.
The woman may simply not want the baby. The woman should not have engaged in the behavior that caused her pregnancy. The baby is the natural consequence of having sexual relations, if one does not want to get pregnant, one does not have sex. What happens to the baby in these cases? There is always adoption. There are plenty of couples who want a baby that cannot have one. The couple needs to take responsibility for their actions and not try to escape their responsibility.
The woman may have been raped. This is a tough situation, with a tough answer. Many a woman put themselves in danger by their lifestyle. Their lifestyle put them at risk to be raped or they did not do what it takes to keep themselves safe from being raped, or their husbands and father did not do what it takes to keep their wives and daughter safe. Now they have consequences for those poor decisions. The man who raped the woman should pay all the cost for having the baby come to term, before he is executed for his crime. The baby could be then given up for adoption.
The baby could have a defect that would make it difficult to care for daily. That is the risk of every pregnancy. Most times defects can be avoided by eating a proper diet or not engaging in risky behavior, such as smoking or drinking or taking drugs of any sort, even prescription drugs. If the mother and father engaged in risky behavior, or did not educate themselves well enough to have a healthy baby, then they should be willing to take the responsibility for their actions.
What if a female child was raped by her step dad and became pregnant and the carrying that birth to term would kill that child. The natural consequences of that action was that that child would die and in the long run that would be the right thing to happen, because the mother should have paid attention to the red flags that were there when she met that man, and she should have not married him. She needed to take responsibility for the choice she made. The step dad should pay the ultimate price for his wrong deed. That is why he is executed for this crime, because it would be as if he murdered the girl.
Purchasing insurance is a wrong, because it relieves the individual of any responsibility for any of the actions the individual does, which would be covered by the insurance plan. It spreads the responsibility around to people who are not involved with the action.
For example, automobile insurance; if a driver had an accident. He or she should pay for the accident fully out of their own pocket. Instead all the people who paid into the insurance company pay for that accident, making the driver not fully responsible for their actions. In fact, in most cases the penalties paid by that person would be more severe. Over a short period of time those kinds of accident would diminish because people would be more cautious and would eventually be a better driver or they would not be driving at all.
What about health insurance? People live careless lives, eating whatever they wish, doing whatever they wish, without regard for the consequences. They do not do proper research to inform themselves of the possible risk to certain types of behavior or actions, but then they want everybody else to pay for their risky behavior. If an individual smokes cigarettes and gets lung cancer, they should pay for their own doctor bills. They should not sue the cigarette makers and have the cigarette makers pay their doctor bills. People need to live smarter or else take responsibility for their own actions.
Living a life of total responsibility would end a lot of frivolous living and lawsuits, and it would make people more responsible. It would bring to life what my wife calls the Darwin effect, survival of the fittest and smartest.
I do not believe a person should engage in infertility procedures in order to become pregnant. If a couple cannot have a baby, there is probably a good reason for the inability to have a baby.
We also should not be importing vegetables, because in order to import vegetables they have to be harvested when they are not ripe. They also will not taste good, because all the flavor is put into the vegetable while it is ripe and not before. A fruit or vegetable is more nutritious ripened naturally verses forced ripened. This is playing “God” with the growing of our food. Man thinks they know best how to grow and make the fruits and vegetables. This also goes for genetically altering the food, whether it is plant or animal.
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