Gensis 4:3

 Genesis 4:3

וַֽיְהִי מִקֵּץ יָמִים וַיָּבֵא קַיִן מִפְּרִי הָֽאֲדָמָה

   127   6529  7014     935   3117   7093     1961

מִנְחָה לַֽיהוָֽה׃ 

   3068          4503

So it came about in the course of time that Cain brought an offering to the LORD of the fruit of the ground. NASB

Now it came to pass at the end of days, that Cain brought of the fruit of the soil an offering to the Lord. Traditional Jewish Translation

1961 – yhy – (yhy) – yahay –  to exist, be, become, come to pass.

7093 – #q – (xq) – qets – an extremity; adv (with prep. pref.) after.

3117 –  ~wy – (mwy) – yowm – to be hot, a day (from sunrise to sunset) or (a space in time defined by associated terms), (an age).

935 – awb – (awb) – bow – to go or come.

7013 – 7014 – !yq – (nyq) – A lance, a name.

6529 – yrp – (yrp) – periy – fruit.

126 – 128 – hmda – (hmda) – adamah – earthy, a place near the Dead Sea; soil (from 119); place in Palastine.

4503 – 4504 – hxnm – (hjnm) – minchah – To apportion, i.e. bestow ; a donation; tribute; a sacrificial offering (usually bloodless and voluntary).

3068 – 3069 – hwhy – (hwhy) – Yahweh – self existent or eternal; name of the creator.

Now it came to pass after an extremity of days, Cain came with a voluntary offering of the fruit from the earth to YHWH.

Genesis 4:2

Genesis 4:2

 וַתֹּסֶף לָלֶדֶת אֶת־אָחִיו אֶת־הָבֶל וַֽיְהִי־הֶבֶל

   3254        3205        251         1893  1961 1893

רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָֽה׃
2462     6629     7014        1961        5647               127

Again, she gave birth to his brother Abel. And Abel was a keeper of flocks, but Cain was a tiller of the ground. NASB

And she continued to bear his brother Abel, and Abel was a shepherd of flocks, and Cain was a tiller of the soil. Traditional Jewish Translation

3254 – 3255 – @sy  – (psy) – To add or augment; to continue to do a thing.

3205 – 3206 – dly – (dly) – yalad – to bear young; to beget; to act as a midwife; to show lineage; something born; a lad or offspring.

251 – 255 – xa – (ja) – A brother, oh! (expressive of grief or surprise), a fire pot or chafing dish, a howler or a lonesome wild animal.

1891 – 1893 – lbh – (lbh) – habal – To be vain, to lead astray, emptiness, vanity, fig. something transitory or unsatisfactory, a name.

1961 – yhy – (yhy) – yahay –  to exist, be, become, come to pass.

7462 – 7465 – huoie[or – (hor) – raah – To tend a flock, pasture it, to graze, to rule, to associate a friend, a (male) companion, a female associate, breakage.

6629 – !ac – (nax) – To migrate, a flock.

7013 – 7014 – !yq – (nyq) – A lance, a name.

5647 – 5652 – db[ – (dbo) – abad – to work, to serve, till, enslave; to do, make, prepare, keep; a servant; a name; a deed.

126 – 128 – hmda – (hmda) – adamah – earthy, a place near the Dead Sea; soil (from 119); place in Palastine.

And she continued to bear his brother Habel and Habel was a tender of flocks and Cain was a tiller of the earth.

Genesis 4:1

Genesis 4:1


וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתֹּו וַתַּהַר וַתֵּלֶד

3205 2029 802 2331 853 3045 120


אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָֽה׃

3068 854 376 7069 559 7014 853



Now the man had relations with his wife Eve, and she conceived and gave birth to Cain, and she said, "I have gotten a manchild with the help of the LORD." NASB



Now the man knew his wife Eve, and she conceived and bore Cain, and she said, "I have acquired a man with the Lord." Traditional Jewish Translation

119 – 124 – וְהָאָדָם – 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.

3045 – 3047 – יָדַע – yada – to know, (observation, care, recognition, instruction, designation, punishment.)

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.

2331 – 2333 – חַוָּה – chava – to live; life-giver; village and name Eve.

800 – 802 – אִשְׁתֹּו  – eshshah – fire; a burnt offering; sacrifice; fem. of 376 or 582, irregular plural (nashiym); a woman.

2029 – 2030 – וַתַּהַר – harah – to be (become) pregnant, conceive and pregnant.

3205 – 3206 – וַתֵּלֶד – yalad – to bear young; to beget; to act as a midwife; to show lineage; something born; a lad or offspring.

7013 – 7014 – קַיִן – A lance, a name.

559 – אמֶר – 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.

7069 – 7071 – קָנִיתִי – to erect, create, to procure, to own, a reed, shaft, tube, stem, the radius of an arm, beam reediness, and a name.

376 – 377 – אִישׁ – iysh – a man, a male person; to be a man.

3068 – 3069 – יְהוָֽה – Yahweh – self existent or eternal; name of the creator.



And the man knew his wife, Chavah and she conceived and bore Cain and said, “I have procured a man by YHWH.”

Power of the Spoken Word, pt. 1

The spoken word has three qualities, mystical, physical, and spiritual. We will concentrate of the physical today.

The spoken word has the power to kill, to heal and to sustain.

Words spoken in anger are words designed to hurt the recipient of those words. Oftentimes, when spoken with little or no thought or with no self control will wound and sometimes even kill a relationship. The recipient of those words will more than likely shut down and shut out the person who spoke those words. They do it to protect themselves from further harm. There is nothing they can do to bring themselves to talk on an intimate level to the person who spoke those words. They do not want to put themselves in the path of harm again, even if it means restoring the relationship. Even if they may have had something to do with what caused the person to become angry. They do not want to experience the punishment again. The cruel words spoken in anger are a form of punishment and no one should be punished twice for a wrong done in the past. No one should expect a person to want to be punished twice for an infraction. No wife, husband, mother, father, son or daughter should be talked to with cruel words by a loved one for any reasons.

If you have spoken cruel words to a loved one it is you who needs to bridge the gap. You have to heal the other person. They cannot heal themselves. They cannot trust that the person who spoke those cruel words will not hurt them again with more cruel words.

Many times the person who spoke the cruel words, does not realize they have a problem with their anger, or they may have had this problem in the past and thought they had dealt with the problem, but they had not, because that is a problem that is always there and it is never justified to speak cruel words unless they seriously want to end that relationship.

Chapter 3 Commentary

Chapter three was the classic look of the origin of sin in our world, but what was the beginning of sin and from whom did it originate? Did it originate from the man or the woman?

Woman was always looked at as the one who sinned first, but what of the man. Did he play any part in her sin? Her sin was the eating of the tree of knowledge of good and evil. What caused her to eat? Was it the craftiness of the snake or was it something else? What gave the snake the edge in being able to beguile her?

It is true that the woman ate from the tree first and that she gave to the man and he did eat next. It is my understanding that she was given faulty instructions. The magistrates told the man, that they were not to eat from the tree of the knowledge of good and evil, but who told the woman that they could not touch the tree. The only person that could have told her was the man. At that time, the only command they had to follow that was written, was do not eat from the tree. So, not touching it was not apart of the command, that was an alterations were forbidden (Deut. 4:2 & 12:32).

Telling her not to touch it gave the snake an avenue to get her to distrust what the man told her. If he could create doubt, he could persuade her to disobey a command and he did.

The man, on the other hand, ate for more noble reasons. He ate so that the woman, whom he loved, would not be alone. His first sin would not result in banishment, so he had to eat in order to stay with her and he did.

The further results of the sin, were hard labor, the hard labor in giving childbirth and for the man it was hard labor in the field, or for whatever work he had to do to supply for the needs of himself and his family.

In our culture today society is trying to limit the result of the first sin, by not requiring man to work for his daily sustenance. Our welfare system is an affront to the creator order of man’s purpose. People should have to work for their welfare check, or food stamps. They should not get it for sitting around doing nothing.

Genesis 3:1 - 24

Genesis 3:1 - 24

1: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'?"

2: Says the woman to the snake, "from the fruit tree of the garden we may eat.”  

3: And from the fruit of the tree, which is in the midst of the garden, the magistrates said you shall not eat of it or touch it lest you be removed and ruined."

 

4: And the serpent said to the woman, “You will not die.

5: For the Magistrates know, for in the day you eat it your eyes will be opened and be as intelligent as the magistrates, knowing good and evil.

6:And the woman saw that the tree was good and edible, and their was a longing for satisfaction in her eyes, that would delight her, by making her intelligent, so she took the fruit and gathered it and gave to the man to eat with her.

7: Both of their eyes were opened and clear-sighted and they knew that they were naked, and citywise; then they sewed foliage of fig leaves into a belt.

8: They heard the announcement of YHWH of the magistrates walking in the garden, into the wind of the day, so Adam secreted himself with the woman from the face of YHWH of the magistrates amongst the trees of the garden.

9: Then YHWH of the Magistrates called to the man and spoke to him, “Where are you?”

10: And he said, “I heard your voice in the garden, I was afraid, because I was naked and citywise, so a secreted myself away.

11: And He said, “Who told you, you were city wise, of the tree I constituted with you not to eat, have you eaten?”

12: And the man spoke, “ The woman which you gave to stand with me, she gave to me of the tree and I ate.”

13: YHWH of the Magistrates spoke to the woman, “What is this you have brought about?” And the woman said, “The whisperer ruined me with guile and I ate.”

14: YHWH of the magistrates spoke to the whisperer, “Because, you did this, I denounce you of all the beast and the life in the field. On your belly you shall walk and dust you shall eat all the days of your life.”

15: “Hostility I will place between you and between the woman, and between your fruit and between her fruit, and he shall overwhelm you and you shall snap at his heel.”

16; To the woman he said, “I will greatly increase your worrisome labor and pain in pregnancy, in worry and pain, you will beget sons, and to a man, you will have a longing and he will rule, among, with, through and against you.”

17: And to Adam he said, “because you obeyed the voice of the woman, to eat out of the tree, I constituted you saying not to eat from it, denounced is the soil on account of you, in pain you shall eat of it all the days of your life.”

18: In harvest season thorns will sprout and you shall the grass of the field.

19: With perspiration on the face you shall eat food, until you turn back to the soil, from what you were taken, for gray dust you are and to gray dust you shall turn back to.

20: And the man called the name of the woman Eve (lifegiver), because she is the mother of all life.

21: And the magistrate YHWH made for man and for woman leather shirts to put on.

22: And the magistrate YHWH said, “Therefore the man has become apart of the united, knowing good and evil, at this time, lest he send out his hand to take and gather from the tree of lives and be alive always.”

23: And therefore the magistrate YHWH sent them away from the garden Eden to work the soil since they were taken from there.

24: And he drove out the man and he resided before the garden of Eden, the kerubs (cherubs) and a blazing sword turned over to protect the road of the tree of lives.

Genesis 3:24

 

!d[-!gl ~dqm !kvyw ~dah-ta vrgyw

5731      6924   7931    120    1644

 

Tkphmh brxh jhl taw ~ybrkh-ta

2015       2719   3858        3742

 

S ;:~yyxh #[ $rd-ta rmvl

     2416    6086   1870   8104

 

 

So He drove the man out; and at the east of the garden of Eden He stationed the cherubim and the flaming sword which turned every direction to guard the way to the tree of life.   NASB

 

And He drove the man out, and He stationed from the east of the Garden of Eden the cherubim and the blade of the revolving sword, to guard the way to the Tree of Life. TJT

 

 

1643 – 1645 – vrg – (crg) – garash – to husk; a kernel; grain; to drive out; to expatriate or divorce; produce (as if expelled).

119 – 124 –  ~da – (mda) – 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.

7931 – 7934 – !kv – (nkc) – shakan – to reside or permanently stay (through the idea of lodging); a residence; a resident.

6923 – 6925 – ~dq – (mdq) – qadam – 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.

1588 – !g – (ng) – gan – a garden (as fenced).

5728 – 5732 – !d[ – (ndo) – aden – to be soft, or pleasant, to live voluptuously; till now; pleasure; a place in Mesopotamia; Eden; a set time, a year.

3742 – 3743 – bwrk – (bwrk) – keruwb – a cherub (kerub); an imaginary figure; a place in Babylon.

3857 – 3858 – jhl – (fhl) – lahat – to lick, to blaze; a blaze, also (from the idea of enwrapping) magic (as covert).

2717 – 2722 – brx – (brj) – chareb – to parch; to desolate, destroy, kill; to demolish; drought; also a cutting instrument (from its destructive effect), as a knife, sword or other sharp implement; parched or ruined; desolation; name of a mountain; Choreb (Horeb).

2015 – 2017 – $ph – (kph) – haphak – to turn about or over; to change, overturn, return, pervert; a turn, the reverse; an upset, perversity.

8104 – 8107 – rmv – (rmc) – shamar – to hedge about, (as with thorns), guard, to protect, attend to; something preserved, the settlings of wine; a name, Shamer; an observance.

1869 – 1870 – $rd – (krd) – derek – to tread; to walk; to string a bow (by treading on it in bending);  a road (as trodden); a course of life or mode of action.

6086 – #[ – (xo) – ets – a tree, hence wood.

2416 – 2417 – yx – (yj) – chay – alive, raw (flesh), fresh) plant, water, years), strong, life.

And he drove out the man and he resided before the garden of Eden, the kerubs (cherubs) and a blazing sword turned over to protect the road of the tree of lives.