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For online publishing 1998 - original copyright 1995 -- The Alpha and the Omega, Volume I-- by Jim A. Cornwell Genesis 1-5 Hebrew Translation page 1 - file updated 6/26/98

File found only at http://www.mazzaroth.com/AlphaOmega/Genesis/Gen1-5.doc for Volume 1interface.

Genesis 1-5 Hebrew Translation StudyUsed KJV text; with parenthesis (variations for Hebrew) or a number representing (1 etc.. sequence

of Hebrew version), and brackets specified the KJV difference as {Not in Hebrew}, and [(Hebrew letters,with underlined Hebrew letters the verb form or root verb) with translation.]

One Day

Genesis 1:1 (1) In the beginning [(Tau Yod Shin Aleph Resh Beth)]

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

(2) created [(Aleph Resh Beth)]

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

(5) and the earth [(Final Tzaddi Resh Aleph He Tau Aleph Vau) Heb. erets, earth, Gr. ge,or land as opposed to sky (or heaven)].

Also(reading in Hebrew from right to left) the verse forms a menorah.7 - 6 - 5 - 4 - 3 - 2 - 1

[Servant Lamp, alpha the first a sacrificed animal (Ox) and the last omega letter tahv the (sign of the) cross)

: ` ` `haeretz - vaeht - hashamayim - eht - Elohim - barah - Bereshit

[the earth] - [and] - [the heavens] - [aleph/tahv] - [God] - [created] - [In the beginning]H A R Tz - V A Th - H Sh M I M - A Th -A L H I M - B R A - B R A Sh I Th5 1 200 900 - 6 1 400 - 5 300 40 10 600 - 1 400 -1 30 5 10 600 - 2 200 1 - 2 200 1 300 10 400

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

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

Gen. 1:2 And the earth [(Final Tzaddi Resh Aleph He Vau) Heb. erets, earth, Gr. ge] was

[(He Tau Yod He)] without form [(Vau He Tau)], and void [(Vau He Beth Vau)]; and

darkness [(Final CaphShin He Vau) Heb. hoshekh, the dark, Gr. skotos, darkness, here denotesthe absence of light]

{was} upon the face of [(Yod Nun Pe Lamed Tzaddi) face - Heb.panim, face]

the deep [(Final Mem (Vau vowel) He Tau) Heb. tehom, chaos here and also in Gen. 7:11.

Linguistic evidence for the word tehom is aid to be a counterpart of the word Tiamat, the name of apagan goddess, whose sexual union with Apsu in Enuma Elish depicts the Babylonian account ofCreation. However there is strong evidence against such a parallel. First the word Tiamat does notcontain the gutteral h, which is present in the Hebrew word. One would expect the word to be spelledwith an aleph in Hebrew, not a he. Second, the Ugaritic material possesses the word thm, which isevidently the same word that appears in Hebrew as tehom.].

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(continued One Day)

And the Spirit of [((C)Heth (Vau vowel) Resh Vau) spirit or winds - Heb. ruach, ruah, breath, spirit,Gr.pneuma, breath, wind, anemos, winds]

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

moved (was moving) [(Tau Pe Cheth Resh Mem)]

upon (over) the face of [(Yod Nun Pe Lamed Tzaddi) Heb.panim, face]

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

Gen. 1:3 {And} (2) God [(Final Mem Yod He Lamed Aleph) Heb. elohim]

(1) (And ) said [(Resh Mem Aleph Yod Vau) Viamr],

Let there be [(Yod He Yod) Ihi] light [(Resh (Vau vowel) Aleph) Aur]:

and there was [(Yod He Yod Vau) Vihi] light [(Resh (Vau vowel) Aleph) Aur].

Hebrew passage: Viamr Alhim Ihi Aur Vihi Aur.Viamr (And Said)--Alhim (God), Ihi (Let there be)-- Aur (Light):--Vihi (And there was) -- Aur(light).

The first utterance of God, the creator of both the light and darkness (Isa. 45:6-7 ... I form thelight, and create darkness..) which he watches over their orderly succession (Psalm 104:20Thou makest darkness, and it is night: wherein all the beasts of the forest do creep forth.; Amos4:13 ... that maketh the morning darkness, and treadeth upon the high places of the earth, TheLord, the God of hosts, is his name.). God is light, which is above all the sources of life (Eccl.11:7 Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun:)


(1) (And ) saw [(Aleph Resh Yod Vau) root He Aleph Resh, to see in Gen. 2:19 Tau (Vau vowel) AlephResh Lamed]

the light [(Resh (Vau vowel) Aleph He Tau Aleph) Aur],

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

(4) {and} God [(Final Mem Yod He Lamed Aleph) Heb. elohim]

(3) divided (and separated) [(Lamed Daleth Beth Yod Vau) different than Gen. 1:6, 7]

(between) the light [(Resh (Vau vowel) Aleph He Final Nun Yod Beth) Aur],

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

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(continued One Day)


(1) called [(Aleph Resh Qoph Yod Vau) callGr. kaleo, to call, as to name a person of thing, as seenlater in Gen. 2:20 the man gave names has the same root as called.]

the light [(Resh (Vau vowel) Aleph He)] Day [(Final Mem (Vau vowel) Yod) Day - Heb. yom, Gr.hemera, a period of daylight or a period of twenty-four hours],

and the darkness [(Final CaphShin He Lamed Vau) Heb. hoshekh, the dark, Gr. skotos,darkness, here denotes the absence of light]

he called [(Aleph Resh Qoph) callGr. kaleo, to call, as to name a person of thing]

Night [(He Lamed Yod Lamed)].

And {the} (there was, Heb. vihi) evening [(Beth Resh Ayin Yod He Yod Vau) on vihi the root isHe Yod He in Gen. 3:22 is become]

and {the} (there was, Heb. vihi) morning {were the} [(Resh Qoph Beth Yod He Yod Vau)]

(4) KJV first (Hebrew, one) [(Daleth (C)Heth Aleph) one - Heb. ehad, note not translated as theword first - Heb. rishon, this also occurred later in Gen. 2:11. Of interest is in Gen. 2:21 Yahweh God tookone of the mans ribs, which has this letter grouping for one - Tau (C)Heth Aleph - assuming ehath]

(3) day [(Final Mem (Vau vowel) Yod) Day Heb. yom, Gr. hemera, a period of daylight or a period oftwenty-four hours, see note in Gen. 3:8 regarding in the cool of the day Final Mem (Vau vowel) Yod He(C)Heth Vau Resh Lamed].

1"In Hebrew, 'one' is 'ehad' and 'first' is 'rishon.' There can be no confusion between thetwo words. There is no 'first day' in the Hebrew text. It reads: one day, second day, thirdday, and so on." From theAntiquities of the Jews (chapter 1), "and he named the beginning oflight and the time of rest, the Evening and the Morning: and this was indeed the first day; butMoses said it was one day,-- the cause of which I am able to give even now..."

Josephus also asserted "Moses wrote chapter 2 and 3 in some enigmatical, or allegorical orphilosophical sense. The change of the name of God, just at this place, from Elohim toJehovah Elohim, from God to Lord God in the Hebrew, Samaritan, and Septuagint."

1 "The Coming of the Gods" Jean Sendy page 172

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(continued One Day)

The correct translation of the first sentence of the Bible Genesis 1:1 should be read as, "Inthe beginninggods created the heaven and the earth,"

The correct translation implies that Genesis does not speak of the origin of the universe.

In Psalms 8:5 speaking of man "For thou hast made him a little lower than the angels, and

hast crowned him with glory and honour(empire of the world)." If one looks at all the varioustranslations of this verse sometimes it is God, sometimes angels or Angel. Thus mortal man isless than a God or angels, but is next in dignity.

Genesis in its opening phrase shows the arrival of the "Elohim" (eh LO him) ` , whowas a Divine Essence of the beginning and first made our atmosphere or skies. Heaven was aphysical realm in the sky and the Elohim referred to as "angels" or ancestors of the tradition.They were recorded as having basic attributes of men such as:

Genesis 1:26 AndGod said, Let us make man in our image, after our likeness:considered to be the original righteousness seen in (Eccl. 7:29) made man upright; but theyhave sought out many inventions.

Genesis 1:27 man was fashioned in the image of the Elohim, "So God created man in hisown image, in the image of Godcreated he him; male and female created he them."

Genesis 3:8 "That evening theyheardthe sound of the Lord God walking in the garden."Literally the voice of God in some visible form (i.e. walking).

Genesis 6:2 sexuality "That the sons of God(fallen angels as used here) saw the daughtersof men that they were fair; and they took them wives of all which they chose."

Genesis 6:4 "There were giants in the earth in those days..., when the sons of God came inunto the daughters of men, and they bare children to them, the same became mighty men(Nephilim) which were of old, men of renown." In Hebrew the giants implies to reckless ferocity,impious characters who spread devastations and carnage far and wide.

Genesis 6:6 made mistakes and felt regret "And it repented the Lord that he had made manon the earth, and it grieved him at his heart." God cannot change (Malachi 3:6; James 1:17) butcan alter from mercy to judgment on mankind.

The Hebrew word, "Elohim," is the Old Testament plural form of "Eloah" and "Eloah" meaning

"gods." Eloah and Eloah in the singular form appears forty times in Job alone. The word God(Elohim) in Genesis 1:1 means the "plural majesty of the one God."

Genesis 11:7 They came down and confound language "Go to, let us go down, and thereconfound their language, that they may not understand one another's speech."

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(continued One Day)

The word Jehovah can be used in the singular or plural and, as masculine or feminine. Someof these names include: Jehovah, the God of Israel; Adonai (His Lords); Jehovah (plural); thename-Jehovah; the Voice-Jehovah; Jehovah of Hosts (the 'Man of War'); Jehovah-El-Shaddai(who covenanted with Abraham). Thus Elohim (Gods); Yahweh (LORD); and Adonai (Lord).God (Heb. elohim, el, elyon, shadday, yahweh, Gr. theos). One God of all the earth.

Since it is uncertain what vowels should be attached to the Hebrew consonantsYHWH thatmake up the divine name, actual pronunciation must remain hypothetical, but there arereasonable grounds for thinking that the name was Yahweh. Jehovah arose by inserting thevowels ofadhonaiinto the consonantsYHWH, thus producing a name that never was!

a d o n ai (my Lord) Y a H o W a H (Jehovah)

Y a h w e h (Yahweh)

To say that all these are simply the names of one Jehovah is to miss the whole point.In 1 Peter 1:25 the word of the Lord, the Greek word for Lord (Kurios) means Elohim, God.

Genesis 3:22 "And the Lord God said, Behold, the man is become as one of us, to knowgood and evil......" Genesis 7:1-4 "...For yet seven days more, I (anochi) will cause it to rainupon the earth forty days and forty nights...". Genesis 15:1 "After these things the word of

Jehovah came unto Abram in a vision, saying, Fear not, Abram, I am (anochi) a shield unto thee,thy reward shall be exceedingly great." Anochi is the feminine form and Ani is the masculinegender. In Genesis 17:1 Yahweh appeared to Abram, but the revelation vouchsafed was notI am Yahweh but I am El Shaddai. It was not until Exodus 3:13-15 that Yahweh wasopened to Moses. First the name is related to the Hebrew verb to be; more characteristicallyto be actually present, to be a present reality. Secondly, the form could be translatedeither I am actively present or I make to be actively present. Thus I am who I am meanseither I am actively present as and when I choose or I bring to pass whatever I choose.

The Lord identifies himself with redemption, the blood of the lamb, and the choosing out of hispeople for himself. In Exodus 3-4; 6:1-8 Yahweh is a God that speaks before he is a God whoacts.

The Elohim were the Sons of God (possibly angels), who controlled the elements, with amathematical, philosophical, psychic science far beyond even our comprehension today. TheBible shows them spending a whole "day" bringing light back to the earth. A "day" may havebeen the time it takes for one precession of the equinoxes to make the equinoctial sun pass fromone sign of the Zodiac to the preceding one, 2,160 years.

So if this bit of logic is true then on the "first day" or "one day" Gen. 1:1-5 they dissipatedthe opaque clouds amassed by a glaciation age. Restoring light as we know it in a glaciationage would mean dispersing the opaque clouds, causing heavy moisture from increasedevaporation. As shown in Job 38:7 the sons of Godcongratulated each other for the effort todisperse these clouds as they sang for joy." Also in Genesis 1:4 they (Elohim) saw the lightand it was good.

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A Second Day

Genesis 1:6 {And} (2) God [(Final Mem Yod He Lamed Aleph) Heb. elohim]

(1) (and ) said [(Resh Mem Aleph Yod Vau)],

Let there be [(Yod He Yod) root He Yod He in Gen. 3:22 is become]

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

in the midst of [(Final Caph (Vau vowel) Tau Beth)]

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

and let it [(Yod He Yod Vau) vihi, root He Yod He in Gen. 3:22 is become]

divide (separate) [(Lamed Yod Daleth Beth Mem)]

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

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


(1) (and ) made [(Shin Ayin Yod Vau) root He Shin Ayin]

the firmament [(Ayin Yod Qoph Resh He Tau Aleph)Heb. raqia],

and {divided} (separate) [(Lamed Daleth Beth Yod Vau) different than Gen. 1:4, 6]

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

which were under [(Tau He Tau Mem Resh Shin Aleph)]

the firmament [(Ayin Yod Qoph Resh Lamed)Heb. raqia]

from the waters [(Final Mem Yod Mem He Final Nun Yod Beth Vau) Heb. mayim, water, Gr.hydor]

which were above [(Lamed Ayin Mem Resh Shin Aleph)]

the firmament [(Ayin Yod Qoph Resh Lamed)Heb. raqia]:

and it was so [(Final Nun Caph Yod He Yod Vau)].

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(continued Second Day)


(1) (and ) called [(Aleph Resh Qoph Yod Vau) callGr. kaleo, to call, as to name a person of

thing] the firmament [(Ayin Yod Qoph Resh Lamed)Heb. raqia]

Heaven [(Final Mem Yod Mem Shin) Heb. shamayim, Gr. ouranos, in Gen. 1:1 in the KJV it is theheaven, in the Hebrew it is plural the heavens implying more than one, also see Gen. 14:19, here inGen. 1:8 it is definitely divided from the waters under the earth implied in Exodus 20:4 Thou shalt notmake any graven image, or any likeness of any thing that is in heaven above, or that is in the earthbeneath, or that is in the water under the earth:].

And {the} (there was, Heb. vihi) [(Yod He Yod Vau) on vihi the root is He Yod He in Gen. 3:22 isbecome]

evening [(Beth Resh Ayin)]

and {the} (there was, Heb. vihi) morning {were} [(Resh Qoph Beth Yod He Yod Vau)]

(4) {the} (a) second [(Yod Nun Shin)]

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

The "second day" Gen. 1:6-8 totally devoted to establishing a condition of torrential rains.The surface of the earth had become a marsh and gradually dry land appeared creating theseas.

JosephusAntiquities of the Jews (chapter 1), "He also placed a crystalline [firmament] roundit, and put together in a manner agreeable to the earth, and fitted it for giving moisture and rain,and for affording the advantages of dews." In simpler terms it was not 'rain'but evaporation ormoisture rising up thus dividing one from the other with air in between the firmament which nowallows us to go to the third day when seas and dry land appeared.

Crystallinebeing, relating to, or composed of crystal or crystals. Resembling crystal, as intransparency or distinctness of structure or outline [Middle Englishcristallin,from OldFrench, from Latincrystallinus, from Greek krustallinos, from krustallos, crystal].

The Old Testament translates the Hebrew and Greek term as ice because the ancientsbelieved that crystal was formed by the process of intense cold (Job 28:17) as it is bright andtransparent. The New Testament word for crystal is (Krustallizo) a verb meaning to be of crystallinebrightness and transparency, to shine like crystal, is found in Rev. 21:11, where it is said ofChrist as the Light-giver (phoster) of the Heavenly City. It just says that wisdom cannotcompare with it, such as a sea of glass or water of life (Rev. 4:6; 21:11; 22:1).

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(continued Second Day)

Ozone layeris a region of the upper atmosphere, between about 15 and 30 kilometers (10and 20 miles) in altitude, containing a relatively high concentration of ozone that absorbs solarultraviolet radiation in a wavelength range not screened by other atmospheric components. Alsocalled ozonosphere.

Firmament is the vault or expanse of the heavens; the sky [Middle English, from Old French,

from Late Latin firmamentum, from Latin, support, from firmare, to strengthen].TheFirmament (Heb. raqia). The Hebrew word suggests something stretched orspread

outlike a curtain figuratively as Heb. doq, literally, gauze, a mist or haze in (Isa. 40:22) It ishe that sitteth (God enthroned above) upon the circle of the earth (its orbit), and the inhabitants(people) thereof are as grasshoppers; that stretcheth out the heavens as a curtain (like acanopy), and spreadeth them out as a tent to dwell in. It corresponds to the empty space ofJob 26:7 He stretcheth out the north (northern skies) over the empty place, and hangeth(suspends) the earth upon nothing. Our English word firmament does not correctly suggestthe real meaning of the Hebrew word. NIV translates it as expanse.

Basically Genesis 1:6-7 shows the firmament as an expanse - similar to beating out as a plate

of metal; a name given to the atmosphere from its appearing to an observer to be the vault of

heaven, supporting the weight of the watery clouds. By the creation of an atmosphere, thelighter parts of the waters which over-spread the earths surface were drawn up and suspended

in the visible heavens, while the larger and heavier mass remained below.

Van Allen belt is either of two zones of high-intensity particulate radiation trapped in Earth'smagnetic field and surrounding the planet, beginning at an altitude of about 800 kilometers (500miles) and extending tens of thousands of kilometers into space [After James Alfred Van Allen(born 1914), American physicist].

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A Third Day


(1) (and ) said [(Resh Mem Aleph Yod Vau) Viamr],

(3a) {Let} (4) the waters [(Final Mem Yod Mem He) Heb. mayim, water, Gr. hydor]

(5) under [(Tau He Tau Mem)]

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

(3b) (let ) be gathered together [(Vau Vau Qoph Yod) root He Vau Pe]

{unto} (8) one [(Daleth (C)Heth Aleph) one - Heb. ehad]

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

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

(9) (and let) appear [(He Aleph Resh Tau Vau)]:

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


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

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

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

(5) and {the} (that were) gathering together [(He Vau Qoph Mem Lamed Vau)]

(6) {of} the waters [(Final Mem Yod Mem He) Heb. mayim, water, Gr. hydor]

(7) (he) called {he} [(Aleph Resh Qoph) callGr. kaleo, to call, as to name a person of thing]

(8) Seas [(Final Mem Yod Mem Yod) here plural yamim, Sea - Heb. yam, Gr. thalassa, the ocean alsosee Psalm 8:8 the paths of the seas and Psalm 24:2 For he hath founded it (earth) upon the seas, and

established it upon the floods.]:

{and} (10) God [(Final Mem Yod He Lamed Aleph) Heb. elohim]

(9) (And ) saw [(Aleph Resh Yod Vau) root He Aleph Resh ]

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

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(continued Third Day)


(1) (and ) said [(Resh Mem Aleph Yod Vau) Viamr],

{Let} (4) the earth [(Final Tzaddi Resh Aleph He) Heb. erets, earth, Gr. ge, or land)];

(3) (let ) bring forth (put forth) [(Aleph Shin Daleth Tau) note KJV version in Gen. 1:20, 24]

grass (vegetation) [(Aleph Shin Daleth)], the herb (plants) [(Beth Shin Ayin)]

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

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

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

after his kind (each according to its kind) [((Vau vowel) Nun Yod Mem Lamed)],

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

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


Gen. 1:12 {And} (2) the earth [(Final Tzaddi Resh Aleph He) Heb. erets, earth, Gr. ge)]

(1) brought forth [(Aleph Tzaddi (Vau vowel) Tau Vau) root Aleph Tzaddi Yod]

grass (vegetation) [(Aleph Shin Daleth)], {and} herb (plants) [(Beth Shin Ayin)]

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

after his kind (according to their own kinds) [(Vau He Nun Yod Mem Lamed)],

and {the} tree(s) [(Final Tzaddi Ayin Vau) tree - Heb. ets, tree wood, Gr. dendron, tree,xylon,timber, wood, tree]

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

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

after his kind (each according to its kind) [(Vau He Nun Yod Mem Lamed)]:

{and} God [(Final Mem Yod He Lamed Aleph) Heb. elohim]

(and ) saw [(Aleph Resh Yod Vau)]


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(continued Third Day)

Gen. 1:13And {the} (there was, Heb. vihi) evening [(Beth Resh Ayin Yod He Yod Vau) rootHe Yod He in Gen. 3:22 is become]

and the (there was, Heb. vihi) morning {were the} [(Resh Qoph Beth Yod He Yod Vau) root HeYod He in Gen. 3:22 is become]

third [(Yod Shin Yod Lamed Shin)]

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

On the "third day" Gen. 1:9-13, The oceans were formed and then grass, bushes, plants andtrees appeared on the dry land which helped in returning oxygen too normal. These three daysof the Creation seems just like the earth's return to normal conditions after a glaciation. It isalso important to note that some form of radiant light would have to be penetrating theatmosphere in order for plant life to resume its chlorophyllous functions and recharge the air withoxygen. Fruit was abundant from the trees which was produced by the earth.

An assumption was made by Jean Sendy that the cataclysm of the Ice Age drove anysurvivors (who ever they may be, probably the Ape-men of the Adapa myth) of the Ice Age deep

into caves where they stayed until that point at which plant life reappeared on earth. Shereferenced that they came 'out of the ground'as stated in Genesis 2. She states that thesecond chapter of Genesis is a 'flashback' on the outstanding events of the first chapter. Alsoto be noted that all the achievements so far in Chapter 1 are attributed to the Elohim, and theword Yahweh is not mentioned by name until Chapter 2, in verse 5.

Since modern science can prove that man was on earth for hundreds of thousands of yearsbefore the Bible was written. This prompts us to view Genesis as the beginning of a specifictype of mankind. Now by switching our thoughts ahead to Genesis Two, we find "there was noman to till the ground" or without enough intelligence to till the ground (Heb. adhamah, ground).

Genesis chapter 2 (referenced with Day Three)

2:5 And every plant of the field before it was in the earth, and every herb of the field before itgrew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till

the ground.2:6 But there went up a mist from the earth, and watered the whole face of the ground (Gen. 1:12).Mist is a steamy vapor rising from warm, damp ground into a humid atmosphere. NIV streams.

2:7 And the LORD God formed man of the dust of the ground, and breathed into hisnostrils the breath of life; and man became a living soul . (Here more information is suppliedabout the first pair formed out of the dust of the ground that the substance of his flesh, sinew,and bones, consist of the very elements as the soil which forms the crust of the earth, and thelimestone that lies embedded in its bowels. Breath of life, literally, it lives, not only animal butalso spiritual life. Not that the Creator literally breathed into his nostrils the breath of life butallowed respiration being the medium and sign of life, this phrase is used to show that mans lifeoriginated in a different way from his body being implanted directly by God. This is seen inEcclesiastes 12:7 dust shall return to the earth spirit shall return unto God who gave it.).

2:8 And the LORD God planted a garden eastward in Eden; and there he put the man whomhe had formed. Garden (Heb. gan, gannah, a covered or hidden place; Gr. kepos), here theold paradise lost by sin, that is to be regained as a new paradise by the people of God Rev. 22:1-5). Eden was an extensive park or paradise, in which man was put to be trained under paternalcare of his maker to piety and usefulness. Earlier Sumerians called this place E.DIN meaningthe Abode of the Righteous Ones in the Mesopotamia area.

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A Fourth Day



Let there be [(Yod He Yod) root He Yod He in Gen. 3:22 is become]

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

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

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

to divide (separate) [(Lamed Yod Daleth Beth He Lamed)]

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

from the night [(He Lamed Yod Lamed He)];

and let them be [(Vau Yod He Vau) root He Yod He in Gen. 3:22 is become]

for signs [(Tau Tau Aleph Lamed) Sign - Heb. oth, a signal, mopheth, a miracle, omen, Gr.semeion, an indication) also token - Heb. oth, sign, token, Gr. endeigma, endeixis, syssemon, semeion, inthe KJV OT is synonymous with sign (SO NIV) Exod. 13:9, 16.],

and for seasons [(Final Mem Yod Daleth Ayin (Vau vowel) Mem Lamed Vau)feasts - Heb. moedh, an assembling, hagh, dance, orpilgrimage;calendar cycles - Heb. moadhim, appointed assemblies of the Lord; Day and night determined by the

sun, the week determined by the phases of the moon, month based on the recurrence of the new moon.

The year was divided into two seasons, seedtime or winter, and harvest or summer.M(oh)A(ah/ay)Dh(ih)YM Although no connection to the Hebrew word here, Muzaloth was the eighth heaven of the translation ofEnoch, and a place ofchanging of the Season. Similar to the Hebrew mazzaloth in 2 Kings 23:5, RSV,constellations , as a reference to Mazzaroth. In Gen. 8:22 While the earth remaineth, seedtime andharvest, and cold and heat, and summer and winter, and day and night shall not cease. Here seedtimeAyin Resh Zayin - Heb. zeraorZ(eh)R(ah)A, grain was sown in early winter, after the first rains; andharvest Resh Yod Tzaddi Qoph Vau - Heb. qatsir, Gr. thermismos orQ(aw)Ts(ih)YR, three each year - barleyreaping April-May, wheat six weeks later in June-July, and the ingathering of the fruits of the tree or vine inSept.-Oct.; cold Resh Qoph Vau, orQ(oh)R; and heat Final Mem (C)Heth Vau, orH(oh)M; summer FinalTzaddi Yod Qoph Vau, orQ(ah)Y(ih)Tz; and winter Final Pe Resh (C)Heth Vau- Heb. horeph, harvest time,autumn, orH(oh)R(eh)Ph.],

and for days [(Final Mem Yod Mem Yod Lamed Vau) Days yomim, Day - Heb. yom, Gr. hemera],

and years [(Final Mem Yod Nun Shin Vau)]:

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

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(continued Fourth Day)

Gen. 1:15 And let them be [(Vau Yod He Vau) root He Yod He in Gen. 3:22 is become]

{for} lights [(Tau Resh (Vau vowel) Aleph Mem Lamed) light = aur]

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

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

to give light [(Resh Yod Aleph He Lamed) see Gen. 1:17]

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

and it was so [(Final Nun Caph Yod He Yod Vau) root He Yod He in Gen. 3:22 is become].


(1) (And ) made [(Shin Ayin Yod Vau) root he had made He Shin Ayin]

(the) two [(Yod Nun Shin Tau Aleph)]

(4) great [(Final Mem Yod Lamed DalethGimel He)]

(3) lights [(Tau Resh Aleph Mem He) light = aur]

(the) (6) greater [(Lamed Daleth Gimel He)]

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

to rule [(Tau Lamed Shin Mem Mem Lamed)]

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

(7) and the {lesser} light [(Resh (Vau vowel) Aleph Mem He Tau Aleph Vau) Aur]

(8) (lesser) [(Final Nun Teth Qoph He)]

to rule [(Tau Lamed Shin Mem Mem Lamed)]

the night [(He Lamed Yod Lamed He)]:{he made} [assumed in the KJV]

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

As to the two great lights when the sun attained its meridian it appeared as the greater light,that ruled the day compared to the moon lesser light, that ruled the night, compared to thetwinkling stars.

Both were made (actual word) on the fourth day, not created, for the division of time.

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(continued Fourth Day)


(1) (and ) set them [(Final Mem Tau Aleph Final Nun Tau Yod Vau) root Final Nun Tau Nun]

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

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

to give light [(Resh Yod Aleph He Lamed) also see Gen. 1:15, root Resh (Vau vowel) Aleph]

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

Gen. 1:18 {And} (1) to rule [(Lamed Shin Mem Lamed Vau)]

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

and over the night [(He Lamed Yod Lamed Beth Vau)],

and to {divide} (separate) [(Lamed Yod Daleth Beth He Lamed Vau)]

the light [(Resh (Vau vowel) Aleph He Final Nun Yod Beth) Aur]

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

and God saw [(Final Mem Yod He Lamed Aleph Aleph Resh Yod Vau) Heb. elohim, rootfor saw He Aleph Resh]



and {the} (there was, Heb. vihi) morning {were the} [(Resh Qoph Beth Yod He Yod Vau) rootHe Yod He in Gen. 3:22 is become]

(2) fourth [(Yod Ayin Yod Beth Resh)] (1) (a) day [(Final Mem (Vau vowel) Yod) Day Heb. yom].

Now back to Genesis One, vegetation already existing, the "fourth day" Gen. 1:14-19brought Eden. During this day, there was lights in the vaults of heaven to separate day fromnight. They let them serve as signs both for festivals and for seasons and years .

Acknowledged here is that the greater light is our star, the Sun, which will give visible light uponthe earth to rule the day. Also the lesser light assumed to be the Moon, which will rule the

night. At this point the stars either became made or became visible, your choice. Themapping of the stars as seen from the earth brought a "day of astronomy" and now sciencewould have to separate light from darkness.

If the earth was moving through the universe any celestial bodies should have been visible,unless it was moving through something that made them invisible.

Did the earth settle in its orbit around the Sun (the great fire in the sky) in the solar system andnow allow for a view of the nighttime stars? Did the Sun just return to its present state afterthe solar system moved out of a Galactic 'cold field?'

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A Fifth Day



(4) {Let} the waters [(Final Mem Yod Mem He) Heb. mayim, water, Gr. hydor],

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

abundantly (swarms of) [(Final Tzaddi Resh Shin)]

{the moving creature that hath life} (living creatures) [(He Yod (C)Heth Shin Pe Nun)creature - Heb. nephesh, soul, Gr.psyche. Here in the Creation account living creatures designatesaquatic animals as seen in Gen. 1:21; mammals in 1:24; or any animals in 2:19],

and {fowl} (birds) [(Final Pe (Vau vowel) Ayin Vau)]

that may fly (let fly) [(Final Pe Pe (Vau vowel) Ayin Yod) root Final Pe Vau Ayin]

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

in the open (across) [(Yod Nun Pe Lamed Ayin)]

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

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

Here the signs of animal life appeared in the waters and in the air. Moving creatures were allanimals with fins and feather, with rapid increase. Fowl means every flying thing; the word

rendered whales, includes also sharks and crocodiles; small fish to great sea monsters; insectsto the king of birds.

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(continued Fifth Day)


(1) (So ) created [(Aleph Resh Beth Yod Vau)]

(4) great [(Final Mem Yod Lamed DalethGimel He)]

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

(5) and every [(Lamed Caph Tau Aleph Vau)]

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

(6) creature [(Shin Pe Nun) Heb. nephesh, soul, Gr.psyche. See note in Gen. 1:20]

(8) that {moveth} (moves) [(Tau Shin Mem Resh He)],

(10) {which} the waters [(Final Mem Yod Mem He) Heb. mayim, water, Gr. hydor]

(9) brought forth abundantly (with which swarm) [(Vau Tzaddi Resh Shin Resh ShinAleph)],

(11) after their kind (according to their kinds) [(Final Mem He Nun Yod Mem Lamed)],

(12) and every [(Lamed Caph Tau Aleph Vau)]

(13) winged fowl (bird) [(Final Pe Nun Caph Final Pe (Vau vowel) Ayin) wing - Heb. kanaph, Gr.pteryx, birds wings]

(14) after his kind (according to its kind) [((Vau vowel) He Nun Yod Mem Lamed)]:

(15) and God saw [(Final Mem Yod He Lamed Aleph Aleph Resh Yod Vau) Heb. elohim, rootfor saw He Aleph Resh]

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

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(1) (And ) blessed [(Final Caph Resh Beth Yod Vau) bless, blessing - Heb. barakh, God blessesnature in Gen. 1:22; mankind in Gen. 1:28; the Sabbath in Gen. 2:3; nations in Psalm 33:12; classes of

men in 103:1-3; and individuals in Gen. 24:1. In Gen. 3:14 the opposite to bless God cursed theserpent.]

(2) them [(Final Mem Tau Aleph)],

(4) saying [(Resh Mem Aleph Lamed)],

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

(6) and multiply [(Vau Beth Resh Vau) root He Beth Resh],

(7) and fill [(Vau Aleph Lamed Mem Vau)]

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

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

(10) (and) {fowl} (birds) [(Final Pe (Vau vowel) Ayin He Vau)]

(11) (and) let {fowl} multiply [(Beth Resh Yod) root He Beth Resh]

(12) in (on) the earth [(Final Tzaddi Resh Aleph Beth) Heb. erets, earth, Gr. ge, land].


and {the} (there was, Heb. vihi) morning {were the} [(Resh Qoph Beth Yod He Yod Vau) rootHe Yod He in Gen. 3:22 is become]

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

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

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

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"Fossil links whales and land animals in January 1994 an article was released about theFossil remains uncovered in Pakistan of an evolutionary ancestor of the whale that could walk onland. A possible missing link between land animals and modern whales. J.G.M. Thewissen,a paleobiologist at Northwestern Ohio Universities College of Medicine in Rootstown, Ohio statesthat the fossil was found in deposits on the floor of an ancient sea, which died about 50 million

years ago. It was about the size of a male sea lion and weighed 600 to 700 pounds. Thisvery complete specimen is the first one with enough anatomy to show how the animal was ableto move on land and in water. It had large rear feet with fully developed legs. In front, thefeet are short, stubby and joined at the shoulder. Modern whales are thought to have developedfrom animals that lived on land slowly, over thousands of generations, evolved to the whale weknow today. The oldest skeleton that is a marine whale is about 40 million years old, whoseskeleton is 40 to 50 feet long and had tiny hind feet. At that size it is clear it could not move onland. The first true whale was probably about the size of a big wolf. Blue whales, the largestanimals ever, can be up to 100 feet long and weigh 220 tons.

2 "Animals of the Pleistocene Ice age. The modern horse, camel, and elephant firstappeared in the Ice Age. The horse and camel originated in North America. Then theycrossed the Bering Strait to Asia. Elephants, bison, deer, and bears that evolved in Europeand Asia came to North America. Horses, llamas, giant ground sloths, and armadillos went toSouth America. Arctic musk oxen and woolly mammoths also ranged as far south as Michiganand New York."

"Some of the above mammals began to die out. According to most experts, human beingsentered North America about 20,000 to 15,000 years ago. Bison, ground sloths, mammothsand other large mammals lived on until that time, but then these animals soon disappeared. InEurope, however, such animals lived side by side with human beings throughout most of thePleistocene Epoch."

2 The World Book Encyclopedia "ICE AGE"

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A Sixth Day (four-footed beasts)



(4) {Let} the earth [(Final Tzaddi Resh Aleph He) Heb. erets, earth, Gr. ge, or land];

(3) (let ) bring forth [(Aleph Tzaddi (Vau Vowel) Tau) note KJV version Gen. 1:11 (put forth) andin Gen. 1:20, 24 (bring forth) varies, root Aleph Tzaddi Yod]

(5) {the} living creature(s) [(He Yod (C)Heth Shin Pe Nun) creature - Heb. nephesh, soul, Gr.psyche. Here in the Creation account living creatures designates aquatic animals as seen in Gen. 1:21;mammals in 1:24; or any animals in 2:19],

(6) after his kind (according to their kinds) [(He Nun Yod Mem Lamed)],

(7) cattle [(He Mem He Beth) cattle KJV, livestock NIV],

(8) and creeping thing(s) [(Shin Mem Resh Vau

) creeping or crawling things is used to refer tovarious land animals.],

(9) {and} beast(s) of the earth [(Final Tzaddi Resh Aleph (Vau vowel) Tau Yod (C)Heth Vau)Heb. erets, earth, Gr. ge, or land; beasts plural ]

(10) after his kind (according to their kinds) [(He Nun Yod Mem Lamed)]:

(11) and it was so [(Final Nun Caph Yod He Yod Vau) root He Yod He in Gen. 3:22 is become].


(1) (And ) made [(Shin Ayin Yod Vau)]

the beast(s) of [(Tau Yod Cheth Tau Aleph) beasts plural]

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

after his kind (according to their kinds) [(He Nun Yod Mem Lamed)],

and (the) cattle [(He Mem He Beth He Tau Aleph Vau) cattle KJV, livestock NIV)]

after their kind (according to their kinds) [(He Nun Yod Mem Lamed)],

and every thing [(Lamed Caph Tau Aleph Vau)]

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

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

after his kind (according to its kind) [(Vau He Nun Yod Mem Lamed)]


(continued Sixth Day)

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(3) (and ) saw [(Aleph Resh Yod Vau) root He Aleph Resh]


A further advance was made by the creation of terrestrial animals, all the various species ofthree classes: beast (wild animals with ravenous natures), cattle (the herbivores used for labor

and domestication) and the creeping things (huge reptiles to caterpillars).


(1) (Then ) said [(Resh Mem Aleph Yod Vau) Viamr],

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

man [(Final Mem DalethAleph) man or Adam - Heb. adham, ish, Gr. anthropos, also Gr.Adam, ofthe groundortaken out of the red earth. In the Bible Gen. 1:26-27; 2:5 man (see ADAM) refers to boththe human species and to the male member. Adam in the Hebrew is both a personal name and a generalnoun, mankind. Adam as a personal name occurs at Gen. 2:20 (other references in 3:17, 21; 4:25; 5:2-5; 1 Chron. 1:1).]

in our image [(Vau Nun Mem Lamed Tzaddi Beth) Image of God, man has been made like Godin a way that the rest of creation has not. Man in his entirety is thought to be as the image of God. Theprimary meaning of the words image and likeness in the OT refers to outward, visible form (e.g., 1 Sam.6:5; 2 Kings 16:10), an actual copy. And last, note that it is translated as our in the plural form],

after our likeness [(Vau Nun Tau Vau Mem DalethCaph) orK(ih)Dh(uh)M(oo)Th]:

and let them have dominion [(Vau Daleth Resh Yod Vau) root He Daleth Resh, mankind was givenauthority and rule as visible head]

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

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

and over the fowl (birds) of [(Final Pe (Vau vowel) Ayin Beth Vau)]

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

and over the cattle [ He Mem He Beth Beth Vau) cattle KJV, livestock NIV)],

and over all the earth [(Final Tzaddi Resh Aleph He Lamed Caph Beth Vau) Heb. erets,

earth, Gr. ge, or land],

and over every [(Lamed Caph Beth Vau)]

creeping thing [(Shin Mem Resh He) creeping or crawling things is used to refer to variousland animals.],


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

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upon the earth [(Final Tzaddi Resh Aleph He Lamed Ayin) Heb. erets, earth, Gr. ge, orland].

Genesis 1:27 {So} (2) God [(Final Mem Yod He Lamed Aleph) Heb. elohim]

(1) (So ) created [(Aleph Resh Beth Yod Vau) note that in Gen. 1:26 the Elohim Let us makeman in our image image, but here in Gen. 1:27 it is created man in his own image. Later in Gen. 2:7Yahweh God then formed man of the dust of the ground.]

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

in his own image [(Vau Mem Lamed Tzaddi Beth) note that it is translated as his own in thesingular form V, as compared to the plural our in Gen. 1:26],

in the image of [(FinalMem Lamed Tzaddi Beth)]

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

(he) created {he} him [((Vau vowel) Tau Aleph Aleph Resh Beth)];

male [(Resh CaphZayin) orZ(aw)Kh(aw)R]

and female [(He Beth Qoph Nun Vau) orN(uh)Q(ay)V(aw)H]

(he) created {he} them [(Final Mem Tau Aleph Aleph Resh Beth)].


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

(2) them [(Final Mem Tau Aleph)],


(4) (and ) said unto (to) them [(Final Mem He Lamed Resh Mem Aleph Yod Vau)],

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

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

and replenish (fill) [(Vau Aleph Lamed Mem Vau)]

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

and subdue it [(He Shin Beth Caph Vau)]:

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and have dominion [(Vau Daleth Resh Vau) root He Daleth Resh, mankind was given authority andrule as visible head]

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

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

and over the fowl (birds) of [(Final Pe (Vau vowel) Ayin Beth Vau)]


and over every living thing [(He Yod (C)Heth Lamed Caph Beth Vau)]

that moveth (moves) [(Tau Shin Mem Resh He)]

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


(1) (and ) said [(Resh Mem Aleph Yod Vau) Viamr], Behold [(He Nun He)],

I have given you [(Final Mem CaphLamed Yod Tau Tau Nun) root Final Nun Tau Nun]

every herb (plant) [(Beth Shin Ayin Lamed Caph Tau Aleph)]

bearing (yielding) seed [(Ayin Resh Zayin Ayin Resh Zayin) seed - Heb. zera, Gr. sperma,sporos],

which is upon the face of [(Yod Nun Pe Lamed Ayin Resh Shin Aleph) Heb.panim,face]

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

and every tree [(Final Tzaddi Ayin He Lamed Caph Tau Aleph Vau) tree - Heb. ets,tree wood, Gr. dendron, tree,xylon, timber, wood, tree)],

in the which is the (with in its) [((Vau vowel) Beth Resh Shin Aleph)]

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

{of a tree yielding} seed [(Ayin Resh Zayin Ayin Resh Zayin) seed - Heb. zera, Gr. sperma,sporos];

you [(Final Mem CaphLamed)] it shall be (shall have them) [(He Yod He Yod)]

for meat (food) [(He Lamed CaphAleph Lamed) God prescribed a vegetarian diet for mankind atthis point].

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Genesis 1:30 And to every beast of [(Tau Yod Cheth Lamed Caph Lamed Vau) beast]

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

and to every fowl (bird) of [(Final Pe (Vau vowel) Ayin Lamed Caph Lamed Vau)]


and to every thing that creepeth (creeps) [(Shin Mem (Vau vowel) Resh Lamed CaphLamed Vau) creep or crawl is used to refer to land animals]

upon (on) the earth [(Final Tzaddi Resh Aleph He Lamed Ayin) Heb. erets, earth, Gr. ge, orland],

(2) wherein there is life (the breath of life) [(He Yod (C)Heth Shin Pe Nun) creature - Heb.nephesh, soul, Gr.psyche. Here in the Creation account living creatures designates aquatic animals as

seen in Gen. 1:21; mammals in 1:24; or any animals in 2:19. Note that the Hebrew here is the same.(C)Heth (Vau vowel) Resh Vau) spirit or winds - Heb. ruach, ruah, breath, spirit, Gr.pneuma, breath, wind,anemos, winds],

(1) I have given (everything that has) [((Vau vowel) Beth Resh Shin Aleph)]

every green [(Qoph Resh Yod Lamed Caph Tau Aleph)]

herb (plant) [(Beth Shin Ayin)] for meat (food) [(He Lamed CaphAleph Lamed)]:



(1) (And ) saw [(Aleph Resh Yod Vau) root He Aleph Resh]

every thing that [(Resh Shin Aleph Lamed Caph Tau Aleph)]

he had made [(He Shin Ayin)], and, behold [( He Nun He Vau)],

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

And {the} (there was, Heb. vihi) evening [(Beth Resh Ayin Yod He Yod Vau) on vihi the root isHe Yod He in Gen. 3:22 is become.]

and {the} (there was, Heb. vihi) morning {were the} [(Resh Qoph Beth Yod He Yod Vau) onvihi the root is He Yod He in Gen. 3:22 is become]

(4) sixth [(Yod Shin Shin He)] (3) (a) day [(Final Mem (Vau vowel) Yod) Day Heb. yom, Gr.hemera].

It was not until the "sixth day" Gen. 1:24-31 that the enterprise of forming man in the "image andlikeness of the Elohim" (Genesis 1:26), gave man domain over the fish, birds, cattle and etc. The Bibletells us clearly, that some form of man was created by the Elohim, implying that Darwin's evolutionaryman could have a missing link but that the one created by Yahweh ( Genesis 2:7) can not have a missinglink between His man and that of thinking man, Adam. Much time has passed since Darwin and still noone has found the missing link. Darwin only suggested that there was an evolutionary link between apeand man.

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A Seventh Day

Genesis chapter 2 (It is referred to as a flashback of the first chapter of Genesis).

Gen 2:1 Thus the heavens and the earth were finished, and all the host of them.When the narrative of the six days creation continued, we see heaven the firmament or

atmosphere, and the host a multitude, a numerous array, which here includes earth as contained

in it, were finished or brought to completion.No permanent change has ever since been made on the course of the world, no new species

of animals have been formed, no law of nature repealed or added to.

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

(3) and the earth [(Final Tzaddi Resh Aleph He Vau) Heb. erets, earth, Gr. ge, or land asopposed to sky (or heaven)];

(1) (Thus ) were finished [(Vau Lamed Caph Yod Vau) root He Lamed Caph],

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

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(continued Seventh Day)

Gen. 2:2 And on the seventh dayGod ended his work which he had made; and he restedon the seventh day from all his work which he had made.

Gen. 2:2 {And on the} (4) seventh [(Yod Ayin Yod Beth Shin He)]

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

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

(1) ended (and finished) [(Lamed Caph Yod Vau) root He Lamed Caph)]

his work [((Vau vowel) Tau CaphAleph Lamed Mem) which the word Works - Heb. maaseh,work, deed,paal, a work, Gr. ergon, work, erga, works - is not used here as to Gods creating andpreserving the cosmos (Gen. 2:2, Psalm 8:3). See Gen. 5:29]

which he had made (done) [(He Shin Ayin Resh Shin Aleph)];

and he rested [(Tau Beth Shin Yod Vau) Sabbath - Heb. shabbath, Gr. Sabbaton, to desist,

cease, rest. In Gen. 1:1-2:3 closes with an account of Gods hallowing of the seventh day, because on ithe rested from his creative labors.

Sabbath the seventh day of the week, Saturday, observed as the day of rest and worship by the Jewsand some Christian sects. The first day of the week, Sunday, observed as the day of rest and worship bymost Christians [Middle English sabath, from Old French sabbatand Old English sabat, both from Latin

sabbatum, from Greeksabbaton, from Hebrewabbt, from bat, to rest].Note that Rest (Heb. nuah, menuhah,peace, quiet, Gr. anapausis, katapausis) which as you can see is

not used as God resting from his work (Gen. 2:2)]

on the seventh day [(Yod Ayin Yod Beth Shin He Final Mem (Vau vowel) Yod Beth) Day -Heb. yom, Gr. hemera]

from all [(Lamed Caph Mem)]

his work [((Vau vowel) Tau CaphAleph Lamed Mem)]

which he had made (done) [(He Shin Ayin Resh Shin Aleph)].

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Gen. 2:3 And God blessed the seventh day, and sanctified it: because that in it he had restedfrom all his work which God created and made.

On the seventh day he ceased from labor, and blessed the day so that man would not forgetGod and His claims.


(1) (So ) blessed [()] [(Final Caph Resh Beth Yod Vau) bless, blessing - Heb.barakh, God blesses nature in Gen. 1:22; mankind in Gen. 1:28; the Sabbath in Gen. 2:3; nations in Psalm33:12; classes of men in 103:1-3; and individuals in Gen. 24:1.]

(4) {the} seventh [(Yod Ayin Yod Beth Shin He)]

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

and sanctified (hallowed) it [((Vau vowel) Tau Aleph Shin Daleth Qoph Yod Vau) Hallow -Gr. hag, Holiness, Holy - Hebrew root qadash, separateness, withdrawal which is equal to the Greekhaggroup. Some claim that the words holiness and holy do not occur in Genesis, though they are

implied in the dread that the presence of God inspires (Gen. 28:16-17). In classical Greek hagios wasfirst applied to sanctuaries in Hellenistic times, to gods; then to the Mysteries (e.g., of Dionysos). Hagioscame into frequent use from Middle Eastern religions in the occurrence in the LXX as the equivalent ofqdsh. Of other Hebrew and Greek words translated holy, two must be mentioned. Hebrew hasidh andits Greek equivalent hosios mean good, kind,pious. Hasidh has many translations and is translatedholy in these five verses (Deut. 33:8; Psalm 16:10, 86:2, 89:19, 145:17). Hosios is has very few and isonly in the NT.]:

because {that in} (on) it [((Vau vowel) Beth Yod Caph)]

he {had} rested [(Tau Beth Shin) Sabbath see Gen 2:2 comments]

from all his work [((Vau vowel) Tau CaphAleph Lamed Mem Lamed Caph Mem )]

(6) {which} God [(Final Mem Yod He Lamed Aleph) Heb. elohim]

(5) (which ) created (in creation) [(Aleph Resh Beth Resh Shin Aleph)]

{and made} (he had done) [(Tau (Vau vowel)Shin Ayin Lamed) root He Shin Ayin].

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In Genesis 2:4 it states, "These are the generations of the heavens and of the earth whenthey were created, in the day that the LORD Godmade the earth and the heavens (compare toHebrew 11:3)."

Hebrews 11:3 Through faith we understand that the worlds were framed by the word of God,so that things which are seen were not made of things which do appear.

The word "generation" implies a specific time period within the days of the creation and is agood basis for the assumption of each "day" being 2,160 years long. A day in Genesis meansliterally, "And there was evening and there was morning, a sixth day (or, 'period of time')."

Gen. 2:4 These are [(He Lamed Aleph)]

the generations of [(Tau (Vau vowel) DalethLamed (Vau vowel) Tau) see Gen. 5:1 notes;In the OT the translation of generation is in these two Hebrew words:

(first) toledhoth, from a root yalad(Daleth Lamed Yod), to beget, used always in the plural, refers to lines ofdescent from ancestor and occurs in the phrase these are the generations of, introducing each of theeleven sections of Genesis, from 2:4 to 37:2 (NIV this is the account of). Later in Gen. 3:16 it is foundas you shall bring forth Yod DalethLamed Tau, Toledhi.(second) Dor, a period of time (e.g., Deut. 32:7, past; Exod. 3:15, future; Psalm 102:24, both). It cansignify also all the people living in a given period (e.g. Gen. 7:1; Judg. 3:2).]

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

and {of} the earth [(Final Tzaddi Resh Aleph He Vau) Heb. erets, earth, Gr. ge, or land]

when they were created [(Final Mem Aleph Resh Beth He Beth)],

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

(2) the LORD God (Yahweh God) [(Final Mem Yod He Lamed Aleph He Vau He Yod) in

Gen. 2:4 Yahweh God makes his first appearance as original creator in the combined form of the pluralHeb. elohim, and the LORD is equivalent to IHVH or YHWH and is not in reality a word but is known asthe Tetragrammaton, the four consonants standing for the ancient Hebrew name for God commonlyreferred to as Jehovah or Yahweh. The original Hebrew text was not vocalized. YHWH was consideredtoo sacred to pronounce, so adonai(my Lord) was substituted in reading.]

(1) made [(Tau (Vau vowel)Shin Ayin) root he had made He Shin Ayin]

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

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

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Gen. 2:5 Andevery plantof the field before it was in the earth, andevery herb of the fieldbefore it grew: for the LORD God had not caused it to rain upon the earth, and there was not aman to till the ground.

Gen 2:5 And every (no) plant of [(Cheth YodShin Lamed Caph Vau)]

the field [(He DalethShin He) see notes in Gen. 3:1]

before it was (was not yet) [(He Yod He Yod Final Mem Resh Teth)]

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

and {every} (no) herb of [(Beth Shin Ayin Lamed Caph Vau)]

the field [(He DalethShin He)]

before it grew (had yet sprung up) [(Cheth Mem Tzaddi Yod Mem Resh Teth)]:

(2) {for} the LORD God (Yahweh God) [(Final Mem Yod He Lamed Aleph He Vau He Yod)Heb. elohim, and the LORD is equivalent to IHVH or YHWH and is not in reality a word but is known asthe Tetragrammaton, the four consonants standing for the ancient Hebrew name for God commonlyreferred to as Jehovah or Yahweh. The original Hebrew text was not vocalized. YHWH was consideredtoo sacred to pronounce, so adonai(my Lord) was substituted in reading.]

(1) (for ) had not caused it to rain [(Resh Yod Teth Mem He Aleph Lamed YodCaph) root Resh Teth Mem, Rain -Heb. matar, geshem, heavy rain, yoreh, former rain, malkosh, latter rain, Gr.brecho, hyetos, used in both a literal and a figurative sense.]

upon the earth [(Final Tzaddi Resh Aleph He Lamed Ayin) Heb. erets, earth, Gr. ge, orland)],

(4) {and} there was {not} (no) [(Final Nun Yod Aleph)]

(3) {a} (and) man [(Final Mem DalethAleph Vau) man or Adam - Heb. adham, ish, Gr. anthropos,also Gr.Adam, of the groundortaken out of the red earth. In the Bible Gen. 1:26-27; 2:5, 7 man (see

ADAM) refers to both the human species and to the male member. Adam in the Hebrew is both apersonal name and a general noun, mankind. Adam as a personal name occurs at Gen. 2:20 (otherreferences in 3:17, 21; 4:25; 5:2-5; 1 Chron. 1:1).]

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

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

14:2).].

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

Gen. 2:6 {But there} (2) went up [(He Lamed Ayin Yod)]

(1) (but) a mist [(DalethAleph Vau) Mist is a steamy vapor rising from warm, damp ground into ahumid atmosphere. NIV streams.]

from the earth [(Final Tzaddi Resh Aleph He Final Nun Mem) Heb. erets, earth, Gr. ge, orland],

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

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

the ground [(He Mem DalethAleph He) Heb. adhamah, ground, commonly means the tilledreddish soil of Palestine. But it is also used to denote a piece of real estate (Gen. 47:18ff.), earth as a

material substance (2:7), a territory (28:15), the whole earth (Gen. 12:3; Deut. 14:2).].

Gen. 2:7 And the LORD God formed man of the dust of the ground, andbreathed intohis nostrils the breath of life; andman became a living soul.

(Here more information is supplied about the first pair formed out of the dust of the groundthat the substance of his flesh, sinew, and bones, consist of the very elements as the soil whichforms the crust of the earth, and the limestone that lies embedded in its bowels. Breath of life,literally, it lives, not only animal but also spiritual life. Not that the Creator literally breathedinto his nostrils the breath of life but allowed respiration being the medium and sign of life, thisphrase is used to show that mans life originated in a different way from his body beingimplanted directly by God. This is seen in Ecclesiastes 12:7 dust shall return to the earth spirit shall return unto God who gave it.).

Gen. 2:7 {And} (2) the LORD God (Yahweh God) [(Final Mem Yod He Lamed AlephHe Vau He Yod) Heb. elohim, and the LORD is equivalent to IHVH or YHWH.]

(1) (then ) formed [(Resh Tzaddi Yod (Yod vowel) Vau) note that earlier in Gen. 1:26 the ElohimLet us make man in our image, and in Gen. 1:27 it is created man in his own image. Here in Gen.2:7 Yahweh God then formed man of the dust of the ground. In Gen. 2:19 he formed the beast andfowl.]

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

of{the} dust [(Resh Pe Ayin) Dust - Heb. avaq, dust; aphar, dust; Gr. koniortos, dust; chous, clay,earth]

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

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

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

the breath of life [(Final Mem Yod (Yod vowel) (C)Heth Tau Mem Shin Nun) in Gen. 1:2 Andthe Spirit of seen in Hebrew as (C)Heth (Vau vowel) Resh Vau) spirit or winds - Heb. ruach, ruah, breath, spirit,

Gr.pneuma, breath, wind, anemos, winds];

(4) {and} man [(Final Mem DalethAleph Vau) man or Adam - Heb. adham, ish, Gr. anthropos,also Gr.Adam, of the groundortaken out of the red earth. In the Bible Gen. 1:26-27; 2:5, 7 man (see

ADAM) refers to both the human species and to the male member. Adam in the Hebrew is both apersonal name and a general noun, mankind. Adam as a personal name occurs at Gen. 2:20 (otherreferences in 3:17, 21; 4:25; 5:2-5; 1 Chron. 1:1).]

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

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

Gen. 2:8 And the LORD God planted a garden eastward in Eden; and there he put theman whom he had formed.

Garden (Heb. gan, gannah, a covered or hidden place; Gr. kepos), here the old paradise lostby sin in Gen. 2:8, 10, that is to be regained as a new paradise by the people of God Rev. 22:1-5). Eden was an extensive park or paradise, in which man was put to be trained under paternalcare of his maker to piety and usefulness. Earlier Sumerians called this place E.DIN meaningthe Abode of the Righteous Ones in the Mesopotamia area.

Gen. 2:8 {And} (2) the LORD God (Yahweh God) [(Final Mem Yod He Lamed AlephHe Vau He Yod) Heb. elohim, and the LORD is equivalent to IHVH or YHWH.]

(1) (And ) planted [(Ayin Teth Yod Vau) root He Teth Nun]

{a garden} (4) eastward (in the east) [(Final Mem Daleth Qoph Mem) east - Heb. qedem and otherforms of this root, front, aforetime, east; mizrah,place of the sunrise, east; Gr. anatole, rising, east]

(3) (a garden) in Eden [(Final Nun Daleth Ayin Beth Final Nun Gimel) garden - Heb. gan,gannah, a covered or hidden place; Gr. kepos; and Eden - Heb. eden, delight, planted for the newlycreated man, Adam; mention later in Gen. 4:16 as still existing when Cain went to the land of Nod east ofEden.];

(6) {and} there [(Final Mem Shin)]

(5) (and) he put [(Final Mem Shin Yod Vau) root Final Mem Vau Shin]

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

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

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Genesis 2:9 And out of the ground made the LORD God to grow every tree that is pleasantto the sight, and good for food; the tree of life (sign and seal of immortal life) also in the midstof the garden, and the tree of knowledge of good and evil(test of obedience).

Gen. 2:9 {And} (3) out of the ground [(He Mem DalethAleph He Final Nun Mem)Heb. adhamah, ground, commonly means the tilled reddish soil of Palestine. But it is also used to denotea piece of real estate (Gen. 47:18ff.), earth as a material substance (2:7), a territory (28:15), the wholeearth (Gen. 12:3; Deut. 14:2).]

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

(1) (and made ) to grow [(Cheth Mem Tzaddi Yod Vau)]

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

that is pleasant [(Daleth Mem Cheth Nun)]

to the sight [(He Aleph Resh Mem Lamed)],

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

for food [(Lamed CaphAleph Mem Lamed) in Gen. 1:29 God prescribed a vegetarian diet formankind, now in Gen. 2:9 it is defined as food in Eden];

the tree of life [(Final Mem Yod (Yod vowel) Cheth He Final Tzaddi Ayin Vau) tree - Heb. ets,tree wood, Gr. dendron, tree,xylon, timber, wood, tree, a special tree in the garden of Eden I(Gen. 2:9;3:22) and will appear again in Revelation 22:2 as a fruit-bearing tree with leaves. It will have healing in itsleaves (22:2). The phrase tree of life in Proverbs (3:18; 11:30; 13:12; 15:4) is figurative for anexhilarating experience.]

{also} in the midst of the garden [(Final Nun Gimel He Final Caph (Vau vowel) Tau Beth)garden -Heb. gan, gannah, a covered or hidden place; Gr. kepos],

and the tree of knowledge [(Tau Ayin Daleth He Final Tzaddi Ayin Vau) later God know(s) in Gen. 3:5 is Ayin Daleth Yod; here in Gen. 2:9 it is seen as a special tree ofknowledge - Heb.Daleth (Doh)Ayin Tau - possiblyduat- or not shown here is science - Heb. maddaseen in Dan. 1:4, Gr.gnosis 1 Tim. 6:20 knowledge is understanding knowledge or thought. At the site of Eridu, situated nearwhat was considered to be the ancient shoreline, clay tablets have been found that tell of a garden in theneighborhood in which grew a sacred palm tree.]

Emphasis mine [From Zecharia Sitchin who stated that the Egyptians believed in the Duat, a magicalAbode for rising to the stars or a magical land divided into twelve divisions, and was traversed in twelvehours. Hieroglyphically it is a star and a falcon or simply a star within a circle, denoting a celestial orheavenly association. The Duatwas divided into twelve divisions, variably describe as fields, plains,walled circles, caverns or halls. Amen-Ta was called the Hidden Place which had two magical trees.]

{of} good and evil [(Ayin Resh Vau Beth (Vau vowel) Teth) evil or wicked, wickedness - Heb.ra, rasha, Gr.poneros,poneria, kakos, moral evil or sin is any lack of conformity to the moral law of God;good - Heb. tobh, Gr. agathos, kalos].

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Genesis 2:10 And a river went out of Eden to water the garden; and from thence it wasparted, and became into four heads.

Gen. 2:10 {And} a river [(Resh He Nun Vau) river - Heb. nahar, Gr.potamos is used of thelargest rivers known.]

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

to water [(Tau (Vau vowel) Qoph Shin He Lamed) root He Qoph Shin was seen earlier in Gen. 2:6as and watered, whereas the normal word for water - Heb. mayim is not used here]

the garden [(Final Nun Gimel He Tau Aleph) garden - Heb. gan, gannah, a covered or hiddenplace; Gr. kepos];

and {from thence} (there) [(Final Mem Shin Mem Vau)]

it {was parted} (divided) [(Daleth Resh Pe Yod) Heb.parad],

and became [(He Yod He Vau)] {into} four [(He Ayin Beth Resh Aleph Lamed)]

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

Genesis 2:11 The name of the firstis Pison: that is it which compasseth the whole land ofHavilah, where there is gold;

Gen. 2:11 The name of the first [(Daleth Cheth Aleph He Final Mem Shin)] as seen herein Gen 2:11 and in Gen. 1:5 the KJV for some reason translates the word first whereas the Hebrew

actually uses one (Daleth (C)Heth Aleph) one - Heb. ehad, note not translated as the word first -Heb. rishon; name - Heb. shem, Gr. onoma, when God named what he had made, he described for man

the essence of the thing (Gen. 1:5, 8, 10; 2:11-14).]

{is} Pison (Pishon) [(Final Nun (Vau vowel) Shin Yod Pe) Heb.pishon, Gr. Phison, known as Gangesalso Ganga a river of northern India (or Emlak) and Bangladesh rising in the Himalaya Mountains andflowing about 2,510 km (1,560 mi.) generally eastward through a vast plain to the Bay of Bengal. Theriver is sacred to Hindus. It flowed around the whole land ofHavilah (Heb. hawilah, sand land). It couldbe located in Armenia or Mesopotamia.]:

{that is} it (is) [(Aleph Vau He)]

which compasseth (the one which flows around) [(Beth Beth Samekh He)]

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

land]

Havilah [(He Lamed Yod Vau (C)Heth He) Heb. hawilah, sand land],

where there is [(Final Mem Shin Resh Shin Aleph)]

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