Re'shith - Genesis

Chapter 1

1: In (ba - near, with, and in proximity to, regarding the account of) the beginning (re'shith - at the start of time and the initiation of the process of existence, concerning the first fruits, the head of the family), God (elohym - the Mighty Ones) accordingly (et - accompanying and in association) created (bara' - performed a miracle, choosing perfect transformation and renewed birth, conceiving, planning, preparing, and producing) the (ha) universe, the spiritual world (samayim - the heavens, and the abode of stars) and (wa) also (et) the (ha) material realm (erets - matter, the physical and natural world).

 

2: The material realm (the natural material of which the universe is comprised) exists formless, as an order less and empty void, obscured in darkness along with (beside and together with) the presence of the inaccessible and mysterious depths, and (wa) the Spirit (ruwach) of God (elohym) washed, purified, and hovered over (rachaph - quickly and rapidly moved) in accordance with (al - upon, concerning, beside, on behalf of, on account of, and together with) the presence (paniym) of water (mayim).

 

3: God (elohym) said (amar), Let there be (hayah - exist) light (owr) and light (owr) existed (hayah).

 

4: God (elohiym) saw (ra'ah - perceived and regarded, appeared and presented Himself as, became visible as, found delight in, and distinguished that) the light (owr) was good (tabab - pleasant, cheerful, and agreeable; of a higher nature; beautiful, valuable, beneficial and prosperous, thus reliable and true). And God (elohiym) separated (badal - divided and set apart) light (owr) from darkness (hosek - obscurity, that which shrouds in blackness, veils by withholding knowledge, imperfects and clouds revelation with sinister suggestions, concealing and mystifying by way of ignorance and confusion).

 

5: God (elohym) called (qara') the light ('owr) day (yowm - warm). And the darkness (hosek - obscurity, that which shrouds in blackness, veils by withholding knowledge, and clouds revelation with sinister suggestions, concealing and mystifying by way of ignorance and confusion) He called night (layil - time of darkness and gloom, the absence of light). The end of the day (ereb - evening, night, darkness, and sunset; the mixed together and interwoven fabric or material; the mingling and joining together of things; that which is pleasing, agreeable, and pleasant; the pledge, exchange, undertaking, and fellowship) and the beginning of the day (boqer - morning or sunrise; from baqar, meaning to seek, search, enquire, and consider; to reflect) existing as (hayah) one (echad - unified) day (yowm).

 

6: God ('elohiym) said (amar - spoke with a focus on the content to follow; God thought, intended, commanded, and promised that) œmatter and space (raqiya' - the extended solid support base and universal expanse; from riqqua' meaning the spreading out, expanding, and broadening of things) shall exist (hayah) in the midst of (tavek - among and spreading out, expanding, and broadening of things) the waters (mayim), existing (hayah) dividing and separating (badal bayin - making a distinction between, selecting from, differentiating among, and setting apart, withdrawing and expelling over an interval of time) waters (mayim) in relation to (la - toward, among, and concerning) the waters (mayim).

 

7: God (elohym - the Mighty Ones) prepared and produced (asah - caused to happen, made, gained and profited from, dealt with, ordained, fashioned, and brought about) accordingly (et - the association of) matter and space (raqiya' - the extended solid support and universal expanse), dividing and separating (badal - making a distinction, selecting, differentiating, and setting apart) relative things in space over an interval of time (bayin - in the midst of things and between them) from (min - part of and by way of separation, designating the source, the means, origin, and result of) the (ha) waters (mayim) relative to (asher - demonstrating linkage and association, revealing the source and cause responsible for it) and (wa) pertaining and in relation to that which is interchanged (tahath - for the sake and purpose of establishing that which underlies everything, extending by exchanging one thing for another) concerning (la) matter and space (raqiya') by means of (min) an interval of time (bayin - in the midst of space) relative to (asher) the proximity of (al) the waters. And matter and space (raqiya') existed (hayah) therefore verifiable and correct (ken).

 

8: God ('elohiym) called (qara' - proclaimed, summoned and invited, appointed and endowed) matter and space (raqiya' - the firmament and expanse) the abode of the stars (shamayim - heaven). The end of the day (ereb- evening, night, darkness; the mixing together of an interwoven fabric; the mingling and joining together of things) and the beginning of the day (boqer - morning or sunrise; from baqar, meaning to seek, search, enquire, consider, and reflect) existed as (hayah) the second (sheniy - second in a series) day (yowm).

 

9-10: God (—Elohiym) said (amar), Let the waters (mayim) by way of separation in the orderly sequence of exchanging one thing for another (min - designating the source and origin; and tahat-mitchah - causing the spreading out and extending in a logical arrangement of time) under the abode of stars (samayim - heaven) lay in wait, collected and bound together (qavah - gathering collectively to look forward with hope and confidence for something which is beneficial, expecting to collect and bind together) into (el - in motion toward) one (echad) place (maqowm - the standing place and abode). And let the yabbashah1 appear (ra'ah - be seen, be perceived and considered, discerned and distinguished).' And it existed, correct and verifiable. And God called the yabbashah land (erets - earth or ground) and the gathering and binding together (qawah - collectively looking forward with hope) of the waters He called seas (yawm). And God saw and considered (ra'ah - inspected and perceived) that it was good (towb - pleasant and agreeable, excellent and valuable, prosperous and beneficial).

 

11: And God said, Let the land (erets - earth and ground) sprout vegetation (dasha dashe' - shoot forth greenery, become verdant, growing plant life; be productive, live and grow green), plants (eseb) reproducing (zara' zera' - yielding an extended family; conceiving offspring, being reborn anew) in successive generations (pariy - as firstfruits, producing offspring by way of a harvest), trees (ets) producing offspring after their kind (miyn - class and species), whose (aser) offspring (zera' - seed and descendants) are upon (al) the earth (erets), existing upright and established (hayah ken).

 

12: So then the land (erets earth, and ground) brought forth (yatsa produced for a purpose) the first sprouts of the earth (dasha eseb tender grass and herbs, seed-bearing vegetation for human or animal consumption) sowing seeds (zara' zera scattering or dispersing seeds, reproducing, multiplying and increasing) on behalf of its species (min kind or type), and trees (ets) produced (asah made, usually implying the use of existing materials) successive generations (pariy - as firstfruits, producing offspring by way of a harvest) which relationally (ashar) of the seeds which are in it (zarobo) on behalf of its species (min kind or type). And God (elohym) saw (raah viewed considered and made judgments based on the perceptions) that it was good (tub pleasant and agreeable, useful and valuable, beautiful).

 

13: The end of the day (ereb- evening, night, darkness; the mixing together of an interwoven fabric; the mingling and joining together of things) and the beginning of the day (boqer - morning or sunrise; from baqar, meaning to seek, search, enquire, consider, and reflect) existed as (hayah) the third (shelishi- third in a series) day (yowm).

 

14: God ('Elohiym) said,There shall be (hayah) lights (ma'owr - luminaries) in the expanse of (raqiya' - the spreading out of) the heavens (samayim) to divide (badal - separate and set apart) day (yowm - time) from night (layil). And let them exist as (hayah) symbols and signs (owth - signals, distinguishing makers, and remembrances; non-verbal representations which have meaning; omens and warnings; miraculous proof and wondrous indications; illustrations, examples, and metaphors which make something more clearly known; an accounting and recording used in evaluating recompense and reward; communicative marks, standards, and banners; an ensign at the end of an upright pole conveying the leader's message to his followers) for the appointed symbolic meeting places and times (mow'ed - the designated periods which are related to others for a specific purpose authorized by the authority; the set-apart feast and festival celebrations of communion), for days (yowm - times), and for years (sanah - a measure of age and life).

 

15-16: They exist (hayah) as lights (ma'owr - luminaries) in the expanse (raqiya) of the heavens (samayim) to give light (owr) to and for (al - upon) the earth (erets - land), existing and established (hayah ken). God fashioned (asah - prepared, appointed, and instituted) the two large luminaries (ma'owr), the greater (gadowl - the more enormous in magnitude and intensity, the mighty, important and distinguished; from gadal, meaning to be magnified, great and powerful; to make and do great things) luminary to rule (memshalah - have dominion and authority over, to govern) the day (yowm) and the lesser (qatan - smaller, insignificant, and unimportant, the younger chronologically, the lowly of status; from quwt, meaning loathed, opposed, abhorred, and detested) luminary to govern the night (layil - the absence of light; gloom and shadow), and the stars.

 

17-18: God established (nathan - bestowed, permitted, and granted; entrusted and assigned) the expanse of the heavens for light (owr) upon the earth, to rule over (mashal - to reign and exercise dominion over) the day and night to divide and separate (badal - to sever and set apart; to make a distinction between; to separate oneself onto one group and to exclude and abandon another; to select and expel; to evaluate and judge) light (owr - enlightenment, instruction, life, and safety) from darkness (choshek - obscurity, blackness, concealment and confusion; the absence of light; ignorance, distress, and sorrow). God saw (ra'ah - perceived and considered, regarded and distinguished) that it was good (tabab- agreeable, excellent, valuable, appropriate, productive, and beneficial).

 

19: There exists (hayah) the end of the day (ereb - evening, night, darkness; a mixed together and interwoven fabric; the mingling and joining together of things) and the beginning of the day (boqer - morning or sunrise; from baqar, meaning to seek, search, enquire, and consider; to reflect) existing as (hayah) the fourth period of time (yowm).

 

20: And God said, let the waters teem (saras - conceive, swarm, and multiply) with creatures (seres - insects and animals), living (chay) souls (nepesh), and let the winged creatures (uph winged insect and/or birds) fly (wa'uph) upon the surface (al) of the land (erets ground or earth) upon the face of (pen the surface of) the expanse (raqia - atmospheric space, either relatively close to the ground or in the upper limit) of the sky (shamayim heavens).

 

21-23: God created, shaped, and fashioned (bara' - caused something new to happen through transformation) great, mighty, and numerous (gadowl) reptiles (tanniyn - reptilian lizards or serpents) and every soul (nepesh) which moves about (ramas) which the waters conceived and produced (sharats - brought forth, teemed, swarmed, multiplied and made innumerable and abundant) after their kind or species (miyn - groups of living organisms descended from similar ancestral gene pools), every winged flying creature after its species. God perceived that it was appropriate and productive (tabab - good, agreeable, excellent, valuable, and beneficial). God adored and blessed them (barak - knelt down to greet them and lift them up), saying (amar - instructing, thinking, commanding, and intending), Be fruitful (parah - be productive, flourish, conceive offspring in abundance) and multiply (rabah - become many and numerous; increase). Fill (male - fulfill and accomplish; consecrate) the waters (mayim) in the seas (yam) and flying creatures shall become numerous upon the earth. The end and the beginning existed of the fifth day (yowm).

 

24: And God (Elohiym) said, Earth, proceed to bring forth (yatsa' - deliver) living (chay) souls (nepesh) after their kind and species (miyn), wild animals and livestock (bahemah), gliding, creeping, and swimming creatures (remes - moving organisms); life forms (chayah - that which is alive, conceiving, nurturing, restoring, and sustaining life) on earth after its kind or species, eternally existing, upright, and established (hayah ken).'

 

25: And God (Elohiym) prepared and produced (asah) wild animal (chayath) of the land (erets ground or earth) on behalf of their species (min kind or type) and the domesticated animals (behemah beast of the field, beast of burden) on behalf of their species (min kind or type) and all of the small creatures (ramas small moving creatures) of the land (erets ground or earth) on behalf of their species (min kind or type), And God (elohym) saw (raah viewed considered and made judgments based on the perceptions) that it was good (tub pleasant and agreeable, useful and valuable, beautiful).

 

26: And God said (amar - spoke, thought, commanded, and promised), Let us produce (asah - make, effect, bring about, fashion, observe, ordain, and celebrate) the man Adam (ha adam) in our image (tselem - resemblance, pattern, and model; from an unused root meaning shade), after our likeness (damuwth - similitude and manner; from damah, meaning comparable, resembling, and with imagination and thinking).

 

27: So (wa - and now) God (elohym) created (bara') (et - for association) Adam (ha adam - the man) in His image (tselem - resemblance, pattern, and model; from an unused root meaning shade), in the image (tselem) of God He created (bara') him. Male and female He created them.

 

28: And God knelt down next to them (barak - adoring and blessing them, greeting them in love and lifting them up), saying to them, Be fruitful (parah - flourish, be productive, increase) and multiply (rabah - become exceedingly great and numerous, being enlarged, reaching a very high point).

 

29: And God ('elohiym) said (amar - spoke with a focus on the content to follow; God thought, intended, commanded, and promised) —Now look and behold(hennah) I give (natan deliver, and bestow, that which is mine to give) to you all of the plants (eseb green plants, herbs and vegetation) which (ashar) sow seeds (zora' zera scatters or disperses seeds, reproduces, multiplying and increasing) upon the face of (pen the surface of) the whole land (erets earth, region and ground), and all of the trees (ets) which relationally (ashar) the fruit (peri harvest fruit and offspring) of the tree (ets) bears seeds (zora' zera) exist (hayah)as food (oklah that which is edible) for you.

 

30: And to you all of the wild animals (chayath) of the land (erets earth, region and ground), and to you all of the winged creatures (uph winged insect and/or birds) of the sky (shamayim heavens), and to you all of the small creatures (ramas small moving creatures) upon the land (erets ground or earth) which relationally (ashar) in it is a soul (nephesh - mind, heart, and body) of life (chayah - that which is alive, conceiving, nurturing, restoring, and sustaining life), to you all of the green (yaraq - living and healthy) plants (eseb herbs and vegetation) as food (oklah that which is edible). And it existed (hayah) as such.

 

31: And God (elohym) saw (raah viewed considered and made judgments based on the perceptions) all of which relationally (ashar) he had accomplished (asah made, prepared and produced) He beheld (hennah) it was exceedingly (meod) good (tub pleasant and agreeable, useful and valuable, beautiful). And the end of the day (ereb- evening, night, darkness; the mixing together of an interwoven fabric; the mingling and joining together of things) and the beginning of the day (boqer - morning or sunrise; from baqar, meaning to seek, search, enquire, consider, and reflect) existed as (hayah) the sixth (Shashay- sixth in a series) day (yowm).

 

Chapter 2

1: Thus (wa - and now) the (ha) heavens (samayim - universe comprised of the sun, moon, planets, and stars, and the spiritual realm) and the earth (erets - material realm, land, ground, and matter) were determined complete (kalah - were prepared and concluded as intended, the grand total finished and accomplished), and all (kol - whole and entirety of) the divisions of spiritual beings (tsaba' - the host of messengers and envoys established in a militaristic construct of command and control).

 

2: And (wa) on the seventh (shabiy'iy - from shaba', meaning solemn promise and oath, and the basis of shabath, or Sabbath, the reflection and rest) day (yowm) God (elohiym) ceased (kalah) His work (mala'kah - from mal'ak, the ministry and mission of the heavenly messenger of God, God's representative, the Divine envoy and dispatch; the labor of God's corporeal manifestation) which by way of relationship (asher - by making a connection and being related) He produced (asah - prepared, fashioned, and accomplished by way of work). And on the seventh (shabiy'iy - seven; from shaba', meaning solemn promise and oath, and shaber meaning to interpret and explain the meaning or significance of a communication) day He rested and reflected (shabat - ceased and contemplated) on account of (min) all (kol) the divine endeavors (mala'kah - from mal'ak, the ministry and mission of the heavenly messenger and visible manifestation of God) which by way of relationship (asher) He prepared and produced (asah - fashioned, and accomplished).

 

3: God (elohiym) blessed and adored (barak - knelt down and lowered Himself to greet and extol) the seventh (shabiy'iy - seven; from shaba', meaning solemn promise and oath, and shaber meaning to interpret and explain the meaning or significance of a communication) day, setting it apart (qodesh - separating and purifying it) because (kiy - surely and indeed) in that day He rested and reflected (shabat - ceased and contemplated) on account of (min) all (kol) the divine endeavors (mala'kah) which by way of relationship (asher) He had created (bara' - had caused to exist), prepared, and produced (asah - fashioned and accomplished).

 

4: These are (eleh) the records of the birth and genealogy (towledowt - the written account of the conception) of the heavens and earth (samayim wa ha erets - spiritual and material realms) when they (hem) were created (bara' - given birth and caused to exist; brought to being) in (ba) the day (yowm)Yahuweh (YHWH) God (elohiym) prepared and produced (asah) the material world (erets - that which is firm, the earth, land) and the spiritual realm (shamayim - that which is lofty, the sky, atmosphere, stars, space and the heavens).

 

5: Everyone (kol) ponder and consider (siah - imagine, meditate upon and think about) the earth (erets) before (terem - previous to the time of) the spreading out of the land (sadeh - expansion of the ground, open fields, and the terrestrial environment) came into being (hayah - came to exist) and of all the growth of (samah - springing to life, and the increase in size, quantity, and vitality of) green plants (eseb - vegetation) in this earlier (terem - previous) environment (sadeh - of expanding ground and of fields). For Yahuweh, God (elohym), had not (lo') caused it to rain (matar) upon (al) the land (erets - region). And (wa) Adam (adam - man) was not there (ayin) to work (abad - toil in) the soil (adamah - ground).

 

6: A mist (ed - water vapor, dew, moisture, and artesian springs) rose up (alah) from (min) the land (erets - ground or earth), watering (saqah - providing drink to) the whole (kol) surface (paneh - face and presence) of the ground (adamah - dirt and soil).

 

7: Yahuweh, God (elohym), formed (yasar - forged and fashioned, planned and prepared) (et - for association and accompaniment) Adam (ha adam - the man) from (min - out of) the powdery dust (apar - fine dirt or very small natural material particles) of (min) the ground (adamah - soil or earth) and blew (napah - breathed) into (ba) his (hu) nostrils (ap - nose or breathing passageway) a life-giving, restoring and sustaining (hayym) conscience (nesamah - seat of judgment, of recognizing the difference between right and wrong, discernment and discrimination), and Adam came to exist as (hayah) a living (hay / chay) soul (nepesh - consciousness).

 

8: Yahuweh, God (elohym) planted (nata' - established, firmly embedded the seed for) an enclosed garden (gan) in (ba) Eden/Great Joy (eden - delight, ultimate pleasure, extreme satisfaction and luxury, a favorable state of great gladness) in the east, and he placed (sym to place, usually implying moving from one place to another) there the man (adam) which relationally (ashar) he had formed and fashioned (yatsar).

 

9: Yahuweh, God, made sprout up (samah - caused a living thing to grow up and increase in stature) from (min - out of) the ground (adamah - soil or earth) all kinds of (kol - many) trees (es) which were desirable (hamad - pleasing, delightful, and pleasurable) in appearance (mar'eh - visually) and good (towb - beautiful and beneficial, agreeable and pleasant) to eat (ma'akal - as food to be consumed). The Tree (es - upright timber) of Lives (chayym - renewals and restorations, revivals and nurturing, homes and dwelling places where lives are preserved and flourish) was in (ba) the midst (tawek - middle or center) of the protective enclosure (gar - sheltered garden, covered and defended place) and the Tree (es - upright timber) of the knowledge (da'at - acquisition of information with a focus on discernment, judgment, moral application, and understanding) of good (towb - beautiful and beneficial, agreeable and pleasant) and evil (ra' morally band and wicked).

 

10-11: A river (nahar - stream) flowed out (yasa' - extended and descended) from (min) Eden (eden - great joy, delight, ultimate pleasure, extreme satisfaction and luxury, and a favorable state of great gladness) with water (saqah - that which quenches thirst) of the protective enclosure (gar - sheltered garden, covered and defended place), and from (min) there (sam - that place and relative position) it separated (parad - parted and divided) becoming (hayah - coming to exist as) four (arba' - from raba' meaning square, four-sided, place to stretch out, rest and relax) headwater sources (ro's - beginning points). The name (shem - proper designation) of the first (echad) is the Pishon (pyshown - from puwsh, meaning to spring up, act proudly, and scatter). It winds its way through (sabab - meanders, constantly changing course through and encompassing) all of (kol) the region (erets - land or realm) of Havilah (hawylah - from huwl, to twist and encircle, bringing fear, pain, and anguish) where relationally there is (sam asher) gold (zahab - considerable wealth, money, and splendor).

 

12: And the gold (zahab - considerable wealth, money, and splendor) of that land (erets - region or realm), the bdellium resin (badolah - translucent, odoriferous, amber gum from an Arabian tree; from badal, to divide, separate, and exclude) and precious (soham - reddish onyx, lapis lazuli, malachite, and beryl) stones (eben - rocks and gems) are beautiful (towb).

 

13: The name (shem - proper designation) of the second (seni - from shanah, to change) is the Gihon (Gychown - to burst forth). It winds its way through (sabab) the whole (kol) land (erets - region) of Kuwsh (kuwsh).

 

14: The name of the third (salisi - to stretch out, to send out and away)river is the Tigris (Hiddekel - from hadar, to rapidly surround, to close in and besiege bringing impending doom) which travels (halak) east (qidmah) of Asshur (ashuwr - Assyria, named after the goddess Ashur, who became Ishtar and Easter over time). And the fourth river is the Euphrates (parat - known as the great river).

 

15: Yahuweh, God (elohym), grasped hold of (laqah - selected, received, and accepted) the man (Adam) and settled him restfully (nuwach - set him down) in (ba) the enclosed garden (gan - protected, defended, sheltered, and covered place of care and concern) of Eden (eden - great joy, delight, and ultimate pleasure, of extreme satisfaction and luxury, in the favorable state of great gladness) to work it (abad hy - to labor and serve in it) and (wa) to (la) keep it (samar hy - pay attention to and observe it).

 

16: And Yahuweh, God (elohym), provided direction (sawah - nstructed, spoke loudly and clearly) near (al - beside and on behalf of) Adam, the man (ha adam), saying (amar - communicating), Eat (akal) and consume food (akal) from (min) every one of (kol - all) the sheltered garden's (gan - protected, defended, and covered enclosure's) trees (es).

 

17: But (wa), from (min) the tree (es) of the knowledge (da'at - acquisition of information with a focus on discernment, judgment, moral application, and understanding) of good (towb - that which is prosperous, beneficial, and proper, favorable, desirable, and agreeable, even joyful) and bad (ra' - evil, harmful, morally inappropriate, malignant, and disagreeable, of no value, morally depraved, displeasing, and sad) do not (lo') eat (akal) from (min) it.

 

18: Yahuweh, God (elohym) said (amar), It is not (lo') good (towb - productive and beneficial) for the man, Adam (adam) to exist (hayah - to be) separated (bad - apart and alone). I will make (asah - fashion and prepare for) him a helper and supporter (ezer - one who assists and serves, a succor who rescues, aids, renews, and benefits), like (ka - in the manner of) his corresponding counterpart (neged).

 

19: And Yahuweh God formed and fashioned (yatsar) from (min - out of) the ground (adamah - soil or earth) all of the wild animals (chayath) of the field (sadeh - cultivated area for growing) and all of the winged creatures (uph - winged insect and/or birds) of the sky (shamayim heavens). He brought them to the man (adam) to see (raah view and consider) what (mah) he would call (qara) them, and all which relationally (ashar) the man (adam) would call (qara) the living (chay) souls (nepesh), itâs name was.

 

20: And the man (adam) called (qara proclaimed) the names (shem - proper designation) to all the animals (behemah beast of the field, beast of burden), and to the winged creatures (uph winged insect and/or birds) of the sky (shamayim heavens), and to all the wild animals (chayath) of the field (sadeh cultivated area for growing). But for the man (adam) He found (masa attained) not a helper (azar - one who assists and serves another with what is needed) as a counterpart (neged) to him.

 

21-22: Yahweh, God (elohym), caused the man Adam to fall (napal) deeply asleep (tardemah), and while he slept (yasen), He grasped hold of (laqah - selected and took) one (echad) of his ribs (sela' - bones and cartilage around the heart and lungs) from him and closed up (sagar) its place with flesh (basar - living soft tissues). And the rib Yahuweh, God, took (laqah) relationally (asher) from (min) the man Adam (adam), He built (banah - made and erected, constructed and established) a woman and wife (issah - female partner in marriage), and He came to (bow') the man Adam with her.

 

23: Then the man, Adam, said, This is the foundation, the way to conduct one's life (pa'am - the pattern of behavior to be followed), the substance of life (esem - the very essence of being human, an essential insight into something similar and related to vastness and might of life), out of (min - from) my (aniy) essence (esem - bones and substance), life (basar) from my life (basar - flesh, body, and humanity). She shall be called (qara - summoned) woman and wife (ishah - female) because (kiy) out of (min - from) man and husband (ish) she was taken (laqah - grasped and obtained, selected and received).

 

24: Accordingly, therefore (al ken - so based on this it is right) that a man (ish) shall leave (azab - abandon and reject, desert and forsake, be absent from) his (hu') father (ab) and his mother (em) and cling to (dabaq - join fast to, cleave to, stay close to, be united in close association with) his wife (issah - woman and female partner in marriage). And they shall exist as (hayah - be) one (echad - a singular unity in the) flesh (basar - living being and body).

 

25: The two (sanayim), the man (adam) and his wife (issah - woman), were (hayah - existed) naked (arowm - unclothed and bare- skinned with no barrier between them) and they were not (lo') ashamed (bows).

 

Chapter 3

1: The serpent (nahas - snake, viper, and poisonous cold-blooded reptile) was, is, and will be (hayah - exists as) reasonable and cunning (aruwm - shrewd, subtle, and sensible, prudent and judicious, clever, circumspect and cautious, perceptive, elusive and obscure, a highly skilled sagacious expert who is mischievous, abusive, and dangerous, even piercing), more than (min) any (kol) living thing (hayyah - life form) relative to (asher - in relation to) the open field (sadeh - expanse of land [i.e., outside the Garden]) that Yahuweh, God, had made (asah). He [Satan] said (amar - told and claimed) to (el) the woman and wife (issah), Indeed (kiy - surely, truly, and clearly), so what if (ap - even if, by contrast on the other hand, nevertheless) God (elohym - the Mighty One) said (amar - claimed and told you) not to (lo') eat (akal - consume food) from (min) any (kol) tree (es) in the protected garden enclosure (gan).'

 

2-3: The wife and woman (issah) said (amar) to (el) the serpent (nahas - poisonous snake), We can eat (akal) the fruit (pari - crop and harvest) from (min) the trees (es) in the protected garden enclosure (gan), but (wa) from (min) the fruit (pari) of the tree (es) which relationally (asher) is in the middle (tavek - center and midst) of the sheltered enclosure (gan), God (elohym - the mighty one) said (amar), Do not (lo') eat (akal) from this one (hu'), don't (lo') even touch (naga' - make contact with) it (hu'), lest (pen) you die (muwth).

 

4: But (wa) the venomous reptile (nahas - serpent and poisonous snake) said (amar) to (el) the woman and wife (issah), You shall not die (muwth) a physical death (muwth - be assassinated or killed).

 

5: Because truly (kiy - rather surely), the Mighty One (elohym - God) knows (yada' - is aware and acknowledges, relationally recognizes) that indeed (kiy) in (ba) the day (yowm) you eat (akal) from (min) it, your (atem) eyes (ayin) will be opened (paqah - will see and understand, perceive, judge, and decide) and you will exist (hayah - be) like (ka - similar to) God (elohym), knowing, being aware of and acknowledging (yada' - recognizing, discerning, discriminating, distinguishing, experiencing, and respecting) good (towb - that which is festive, pleasing, prosperous, and beautiful) and bad (ra' - evil, that which is fierce and sad, morally impure, harmful and distressing).

 

6: The woman and wife (issah) looked and saw (ra'ah - viewed and perceived) that indeed (kiy - surely and truly) the tree's (es) food (ma'akal) was good (towb), and that indeed (kiy) it was desirable (ta'awah - satisfying a longing and craving) visually (ayin - to the eye), and she coveted (hamad - usted for and desired) the tree's (es) insights (sakal - wisdom and understanding, teaching and ability to be circumspect and prudent), so she grasped hold of (laqah - accepted, received, and took) some of (min - from) the fruit (pari) and ate (akal - consumed) it. Moreover, she immediately (gama' - in addition she quickly) gave (natan) it to (la) her husband and man (ish) who was with (i'm - near) her and he ate.

 

7: The eyes (ayin) of both (sanayim - the two) of them (hem) were opened (paqah - enabled to see) and they (hem) recognized (yada' - realized, acknowledged, and knew) they were indeed (kiy - surely and truly) naked (erowm - without adequate clothing), so they sewed (tapar - stitched and mended together) fig (ta'enah) foliage (aleh - branches and leaves), making (asah) them into (hem la) a covering (hagorah - garment).

 

8: And they heard (sama') the sound (qowl) of Yahuweh, God (elohym) walking (halak) in (ba) the (ha) protected and enclosed garden (gan) concerning (la - to or toward, drawing near) the spirit (ruwach - wind) of (ha) day (yowm). The man Adam (ha adam) and his woman and wife (issah) withdrew and hid (haba' - protected themselves by moving away) from (min) the presence (paneh) of Yahuweh, God, in the midst of (tavek) the sheltered garden's (gan) trees (es).

 

9: Yahuweh, God, called out to (qara' - summoned) the man Adam (adam) and said to him, Where are (e) you (atah).

 

10: He said, I heard (sama') your (atah) sound (qowl) in (ba) the (ha) protected enclosure (gan - sheltered garden) and because (kiy) I was naked (erowm - improperly clothed), out of reverence and dread I was concerned (yare' - out of respect and awe, I was intimidated and afraid) and withdrew (chaba' - moved away).

 

11: He said, Who (miy) informed (nagad - reported to and told) you (atah) that (kiy) you (atah) were without adequate clothing (erowm - were naked)? Did (ha - an interrogative to show that a question is being asked in which a yes or no answer is possible) you eat (akal) from (min) the (ha) tree (es) which relationally (asher) I instructed (sawah - directed) you not to (biltiy) eat?

 

12: Adam said, The woman (issah) you gave (natan) to be with (immad - in an association and relationship with) me, she gave (natan) it to me from the tree, and I ate.

 

13: Yahuweh, God, said to the woman (issah - wife), Why (mah - as an interrogative) did you do (asah) this (zow't)? The woman said, The serpent (nahas - viper, poisonous reptile, and venomous snake) deceived and deluded me (nasa' - caused me to depart from the correct path by craftiness and trickery) and (wa - when) I ate.

 

14: Yahuweh, God, said to the serpent (nahas - viper, poisonous reptile, and venomous snake), Because (kiy) you have done (asah) this (zo't) you have brought a curse upon yourself (arar - invoked injury, misfortune, affliction, and harm, earning retribution) more than any (min kol) class of living being (bahemah - beast or animal), more than any form of life (hayah - conscious existence) in the realm (sadeh - open environs outside the walled enclosure). On (al) your belly (gahon - the part of a reptile which makes contact with the ground) you shall move about (halak - travel, proceed, exist, and live), and dirt (apar - the minute elements or particles which comprise matter) you shall eat (akal - consume) all (kol) the days (yowm) of your (atah) lives (hayim - suffering anguish in distress).

 

15: Hostility and animosity (ebah - enmity, a deep seated dislike and rancor, bitterness and ill-will, hatred) will be constituted and established (shiyth - be placed) between (bayin) you [Satan] and the woman (issah - wife) and between your [Satan's] seed (zera' - kernel which propagates a species, offspring) and her [Chawah's] offspring (zera' - seed). He [the woman's offspring] shall crush (suwp - pressing down upon and bruise) your [Satan's] head (ro's - source, beginning, sum total, chief, and place of sensory perceptions and thought) and you [Satan] shall press down upon (suwp - crush and bruise) his heel (aqeb).

 

16: To (el) the wife and woman (issah) He said, Great and multiplied (rabah rabah - increased in magnitude, quantity, and time) shall be your pain and suffering (issabon - intense labor) in association with (et) childbearing (herown - pregnancy, the period of gestation, and giving birth). In (ba) sharp pain (eseb - considerable effort and distress) you shall bear (yalad - give birth to) children (baniym - offspring). And (wa) unto (el - toward) your husband (ish - man) you will have strong emotional feelings (tasuqah - desires and longings) and (wa) he (hu) will have dominion (mashal - rule) over (ba et - in association with) you.

 

17-19: To Adam (ha adam - the man), He said (amar), Because (kiy - for the reason) you have listened to (sama' - heeded and obeyed) the voice (qowl - sound and cry) of your wife (issah - woman) and have eaten (akal) from (min) the tree (ha es) which (asher - relationally) I directed (sawah - instructed and commanded) you (atah), saying (amar) not (lo') to eat (akal) from (min) it (hu), cursed (arar) is the ground (adamah - region or earth) because (abur - on account of) you shall labor (issabown - suffer exerting considerable energy) to eat from it all the days of your life (hayah - existence). Thorns (qows) and thistles (dardar) shall sprout up (samah - grow) as you consume the vegetation (eseb - plants including grains, vegetables, and fruits) from the open environs (sadeh - expansive fields outside the walled enclosure). By the sweat (ze'ah) of your brow (ap - nostrils) you shall feed yourself bread (lehem - baked grain) until you return (suwb) to the ground (adamah - earth) from which you were taken (laqah - grasped and obtained) because you are dirt (apar - a collection of the minute elements or particles which comprise matter) and surely into the earth (el apa - onto dirt) you shall return (suwb).

 

20: The man (Adam) called (qara' - summoned, proclaimed, announced, and called out that) his wife's (issah - woman's) name (shem - personal and proper designation) was Chawah (chawah - one who gives and renews life, a tent shelter and tabernacle, and one who declares, interprets, and informs), because (kiy) she exists as (hayah - was, is, and will be) the mother (em - adoptive or biological source of life, caregiver, and provider, one who helps, nurtures, and protects) of all (kol) life (chay - familial existence).

 

21: And Yahuweh, God, made (asah- performed the work to create and fashion) for Adam and his wife garments (kutonet - coverings to wear) of hide (owr - processed leather skin), dressing (labas - adorning, clothing, and covering) them.

 

22-23: Then Yahuweh, God (elohym), said (amar), Behold (hen - now look and see), the man Adam has become (hayah - exists) like (ka - similar to) one (echad - a singular unity) of (min - from) us (nahnu - a discourse reference to the speaker and associates) being acquainted with (yada' - being aware of and knowing) good (towb - beauty, prosperity, and generosity) and bad (ra' - evil, distress, and trouble). Now (wa), lest (pen) he stretch out (salah - reach out and extend) his hand (yad) and also (gam) take (laqah - receive and obtain, accept and grasp) from (min) the Tree (es) of Life (hayyim) and eat (akal), existing (hayah) forever (olam - for all eternity, forevermore), Yahuweh, God, sent him out (salah - dispatched him and sent him away) from (min) the protected and sheltered enclosed garden (gan) Eden (eden - of overwhelming joy, delight, ultimate pleasure, extreme satisfaction and luxury, a favorable state of great gladness) to (la) work (abad - toil in) the ground (adamah - earth) from which relationally (asher) he was taken (laqah - grasp).

 

24: He expelled (garas - banished and cast out) Adam (ha adam - the man) toward (la) the east (qedem - direction of the rising sun) from (min) the protected and sheltered enclosed garden (gan) Eden (eden - of overwhelming joy, delight, ultimate pleasure, extreme satisfaction and luxury, a favorable state of great gladness), and He caused cherubim (karuwbim) to camp (sakan - live and remain, dwell and stay) with blazing (lahat - flaming) swords (chereb - metal weapons) who went back and forth (hapak - changed directions and were transformed) to guard (samar - watch, secure, protect, and care for) the way (derek) to the Tree of Life.

 

Chapter 4

1: And the man (Adam) became acquainted with (yada' - knew intimately) Chawah (chawah - one who gives and renews life, a tent shelter and tabernacle, and one who declares, interprets, and informs) his wife and woman (issah), and she became pregnant (harah) and she brought forth (yalad gave birth to) Cain (qayin spear) and she said (amar - spoke with a focus on the content to follow)I have acquired (qanah bought, and brought forth) a man (ish) according to Yahuweh.

 

2: And she increased (yasaph added to) by bringing forth (yalad giving birth to) his brother (ach male sibling) Abel (Hebel breath), and Abel existed (hayah) as a shepherd of (raah one who cares for and feeds) a flock (tson flock of small mammals) and Cain (qayin spear) existed (hayah) as a worker of (abad servant of) the soil (adamah - ground).

 

3-5: Cain brought the fruit (pari - harvest) of the ground (adamah - earth) as an offering (minhah) to Yahuweh and then Abel arrived with (bow' brought with) the best (cheleb - most perfect) firstborn (bakor - first male offspring) from his flock of sheep (tso'n). Yahuweh was attentive to and accepted (sa'ah - was interested in and favorably regarded) Abel and his offering. But He ignored and rejected (lo' sa'ah) Cain and his offering. So Cain became awesomely (ma'od) enraged (harah - very angry and zealous, furious and incensed) and fell down (napal - bowed down, prostrating himself) on his face (paneh).

 

6-7: Yahuweh said to Cain, Why are you enraged and zealous (harah)? Why is your face fallen (lamah napal paneh atah - why is your head down)? Why not (ha lo')? If (im - whenever) you are good and do good (yatab - are pleasant, pleasing, and joyful) you'll find forgiveness and a high status (sa'et - the removal of guilt, raising up, standing up, dignity, splendor, honor, and majesty). And if (im) you aren't (lo') good and don't do good (yatab - aren't pleasant, pleasing, and joyful) sin (hatta' - guilt upon missing the way) is crouching down (rabas) in the opening (petah - doorway). You are into (atah el) yourself, and your intense desires and impulses (tasuqah - uncontrollable emotions and feelings, strong cravings, the overwhelming urge for sex and dominance) are things you must learn to govern (masal - understand how to control).

 

8: And Cain (qayin spear) spoke (amar - spoke with a focus on the content to follow) to Abel (Hebel breath) his brother (ach male sibling). And it came to exist (hayah) them being in (bihayahotam) the field (sadeh cultivated area for growing), and Cain (qayin spear) stood up (qum rose up, when in a negative context like this, it conveys rose in opposition to, or was a foe to) towards Abel (Hebel breath) his brother (ach male sibling), and he killed (harag put to death, usually implies intention, thus murdered) him.

 

9: And Yahuweh said (amar - spoke with a focus on the content to follow) to Cain (qayin spear) Where is Abel (Hebel breath) your brother (ach male sibling). And he said (amar - spoke with a focus on the content to follow) I do not know. Am I my brother's keeper (samar - guardian, protector, and savior)?

 

10: And he [Yahuweh] said (amar - spoke with a focus on the content to follow), What have you done (asah effected and produced)? The voice of (qol - the sound of a cry or shout of sorrow) the bloods of (demey) your brother (ach male sibling) cry out (tsaaq call out, raise a call of wailing for help) to me from (min) the soil (adamah - ground).

 

11: And now (attah at this point in time) be cursed (arar) you (athah). From (min) the soil (adamah - ground) which relationally (ashar) opened (patsah) her mouth (peh) to take (laqach grasp hold of and receive) the bloods of (demey) your brother (ach male sibling), from (min) your hand (yad).

 

12: When you work (abad - toil in) the earth (adamah - ground) it shall no longer produce a healthy crop. Your strength (koah - potential, authority, and power) will be (hayah) shaken (nuwa' - it will waver and wither), and you will wander away aimlessly like a nomad and fugitive (nuwd - be an unhappy, wavering vagabond) in the region (ba ha erets - in the land).

 

13-14: Cain said to Yahuweh, The consequence of sin (awon - the punishment for wrongdoing) is great (gadowl - enormous, substantial and severe), more than I can bear (nasa' - carry, tolerate, and endure; it's too big a Qol can also mean a shout for joy, but in this context shout of sorrow is more appropriate). Behold, today (yowm) you have driven me away (garas - expelled and divorced me, removing me) from (min) the face (paneh) of the ground (adamah - earth) and your presence (paneh) shall be concealed (cathar - hidden). I shall (hayah) stagger and be shaken (nuwa' - tossed to and fro, trembling), wandering aimlessly like a fugitive (nuwd - lost and astray) in the region (erets - land region). And (wa) it shall be (hayah) that any (kol- all) who find out about (masa' - discover and uncover, meet up with and learn about) me, will murder me (harag - slay me, putting me to death).

 

15: Then Yahuweh said to him, Assuredly (laken - know that for this in return, in such a case), anyone who slays (harag - murders) Cain shall experience sevenfold (shibathayim) retribution (naqam - punishment based upon their guilt). And Yahuweh placed (sym - put) a sign (owt - a non-verbal symbol or mark) on Cain lest (biltiy) someone (kol) who discovered (masa' - found out about) him, strike (nakah - attack, smite, hit, beat, and kill) him.

 

16: Then Cain went away from (yatsa' - departed from) the presence (paneh) of Yahuweh and settled in (yasab - came to dwell and live in, inhabit) the land (erets - region) of Nod (nowd - of lamenting and complaints, of homeless wanderings, of destitution and hopelessness), east of Eden.

 

17: Cain became acquainted with (yada' - came to know) his wife (issah - woman) and she conceived (harah - became pregnant) and gave birth to (yalad) Hanowk (hanowk - meaning initiated (transliterated Enoch)). It came to pass (hayah) that he built (banah - established) a city (iwr - inhabited population center) and called (qara') the name (shem) of the city Hanowk, after (ka) his (hu') son (ben).

 

18: And Irad was born to (yalad) Hanowk, and Irad bore (yalad) Mehuyael (Mechiyyayel from machah meaning to strike, wipe out, and destroy and el meaning God thus stricken of God), and Mehuyael bore (yalad) Metushael (Metushael - from math meaning male or man and el meaning God thus Man of God), and Metushael bore (yalad) Lemek.

 

19: And Lemek took (laqach grasped hold of and received) to him two (shettayim) wives (issah) the name (shem - proper designation) of the one (ached) was Adah (adah to ornament oneself) and the name (shem - proper designation) of the second (shani second in a series) was Zillah (Tsillah)

 

20: And Adah bore (yalad) Yabal (Yabal to conduct, and bear along), he existed as (hayah) the father of (ab) dwellers of (yashab sit, remain and abide in) tents (ohel ) possessors of livestock (miqneh).

 

21: And the name (shem - proper designation) of his brother (ach male sibling) was Yubal, he existed as (hayah) the father of (ab) all who take hold of (taphas wield) a lyre (kinnor a type of stringed instrument ) and wind instruments (uggab).

 

22: Zillah (silah the self-imposed will of an overbearing person who overpowers the populous through force of arms, and the messenger of the shadow.) too had a son, Tubul-Cain (from Cain (qayin) meaning spearhead and sword, & Tubal (huwbal) a return to sorrow and anguish.) who forged and sharpened (latas) many things (kol), engraving tools used to cut and inscribe a plot and devise an evil scheme (charash) with metal implements (nahoset - copper and bronze fetters out of lust and harlotry) and iron (barzel). And Tubul-Cains (from Cain (qayin) meaning spearhead and sword, & Tubal (huwbal) a return to sorrow and anguish.) sister (achoth female sibbling) was Naamah.

 

23: And Lemek said (amar - spoke with a focus on the content to follow) to his wives (issah), Adah and Zillah, listen to (sama' - heed and obey) my voice (qol), wives of Lemek hear (azan listen, perceive and obey) my words (imrah instructions, promise and command), indeed (ki surely, truly, because and for the reason that) a man (ish) I killed (harag put to death, usually implies intention, thus murdered) for injuring me (patsa wounding and brusing me), a young boy (yeled - male child) for striking me (chaburah to stripe or blow).

 

24: Indeed if (ki surely, truly) Cain (qayin) shall experience sevenfold (shibathayim) retribution (naqam - punishment based upon their guilt), then Lemek seventy (shibim) and seven(shaba).

 

25: And Adam became acquainted with (yada' - knew intimately) his wife (issah - woman) again (owd) and she gave birth to (yalad) a son (ben), and called (qara') his name (shem) Seth (sheth - six is the base and foundation) because (kiy - for the reason that) God (elohym) caused, established and ordained for me (syth - took a stand and placed upon me) another (ahar) seed. Miqneh can mean livestock or possession, and given the context both are likely intended. (zera' familial offspring and descendant) in place of (tahat) Abel, for Cain killed (harag - intentionally murdered) him.

 

26: To (la) Seth (sheth - six, the base and foundation) also (gam) a son (ben) was born (yalad). He called (qara') his name (shem) Enosh (enowsh - mortal humankind). At that time (az - it was then that) the defiled and profane (halal - contemptible and degraded, once proud but now humbled and wounded, polluted and corrupted) called out (qara' - summoned or cried out) in (ba) the name (shem) of Yahuweh.

 

Chapter 5

1-2: This (zeh) is the written account (seper - documented record and book) of the genealogy (towledowt recorded story and accounting of the descendants and generations of) man (Adam) in (ba) the day (yowm) God (elohym) created (bara') Adam (adam -man), making (asah -designing and fashioning) him in (ba) the likeness (damuwt - image, pattern, resemblance, counterpart, and similitude) of God (elohym). Male (zakar - masculine) and female (naqebah -feminine) He created (bara' - conceived and fashioned) them (hem). Then (wa) He kneeled down to bless (barak - got on His knees to greet and praise) them. And He called (qara' - summoned and invited) them by the name (shem) Adam (adam - man) in the day (ba yowm) they were created (bara').

 

3: When (wa) Adam (adam - man) had existed (hayah) 130 (salosiym uma'at) years (sanah -change and repeat of seasons), he fathered a child (yalad) in (ba) his (hu) likeness (damuwt - image, pattern, model, resemblance, and counterpart); similar to (ka - after and in the pattern of) his image (selem - resemblance and likeness, semblance and shadow). And he called (qara') his name (shem) Seth (sheth-six and foundation).

 

4-5: The days (yowm - time) Adam existed (hayah) after (achar) he fathered (yalad) Seth (sheth - the foundation is six) were 800 (samoneh me'ah) years (sanah - repeats of seasons). He fathered other sons (ben) and daughters (bat). All the days which by relationship (asher) Adam was restored to life (chayah - remained alive after being renewed, continued to live once revived, was spared, saved, and preserved) were (hayah - existed as) nine hundred years and thirty years, and he died.

 

6: When Seth had lived (hayah - existed) 105 years, he fathered Enowsh (anowsh - humankind or mankind).

 

7: And Seth (sheth - the foundation is six) existed (hayah) after (achar) he fathered (yalad) Enowsh (anowsh - humankind or mankind) seven (shaba) years (sanah - change and repeat of seasons) and eight hundred years, and he fathered (yalad) sons and daughters.

 

8: And all the days of Seth were (hayah - existed as) twelve years and nine hundred years, and he died (muwt).

 

9: And Enowsh (anowsh - humankind or mankind) existed (hayah) ninety years then he fathered (yalad) Qeynan. And Enowsh (anowsh - humankind or mankind) existed (hayah) after (achar) he fathered (yalad) Qeynan fifteen years and eight hundred years and he fathered (yalad) sons and daughters.

 

11: And all the days of Enowsh were (hayah - existed as) five years and nine hundred years, and he died (muwt).

 

12: Qeynan had lived (hayah - existed) 70 years and he fathered MahalalŸel (mahalal'el - ma, to question, halal, Gods light).

 

13: And Qeynan existed (hayah) after (achar) he fathered (yalad) MahalalŸel (mahalal'el - ma, to question, halal, Gods light) forty years and eight hundred years, and he and fathered (yalad) sons and daughters.

 

14: And all the days of Qeynan were (hayah - existed as) ten years and nine hundred years, and he died (muwt).

 

15: MahalalŸel had existed (hayah - lived) 65 years and he fathered Yered (yered - to descend).

 

16: And MahalalŸel existed (hayah) after (achar) he fathered (yalad) Yered thirty years and eight hundred years, and he and fathered (yalad) sons and daughters.

 

17: And all the days of Yered were (hayah - existed as) ninety five years and eight hundred years, and he died (muwt).

 

18: When Yered had lived (hayah - existed) 1624 (or 62) years he fathered Hanowk (hanowk - to educate, dedicate, inaugurate, and consecrate, usually transliterated Enoch).

 

19: And Yered existed (hayah) after (achar) he fathered (yalad) Hanowk (hanowk - to educate, dedicate, inaugurate, and consecrate, usually transliterated Enoch) eight hundred years, and he and fathered (yalad) sons and daughters.

 

20: And all the days of Yered were (hayah - existed as) sixty two years and nine hundred years, and he died (muwt).

 

21-24: Hanowk had lived (hayah - existed) 65 years when he fathered Matuwselah (mathuwshelach - male branch). Hanowk (better known as Enoch) walked (halak) with God (elohym) after (ahar) he fathered (yalad - conceived) Matuwselah 300 years and had other sons and daughters. All (kol) the days (yowm - time) Enoch (Hanowk) lived (hayah - existed) were 365 years. Along the way, the time from conception to conception has declined from 130 to 105 to 90 to 70 to 65 years, so it's likely that the hundred place was erroneously added into the Masoretic text. Hanowk (Enoch) walked (halak) with God (elohym) and he vanished (ayin - was not), for indeed (kiy - because surely), God (elohym) grasped hold of and took (laqah - selected, accepted, laid hold of, snatched, received, obtained, carried away, acquired, and procured) him (hu').

 

25: Matuwselah (mathuwshelach - male branch, symbolic of the Messiyah) had lived (hayah - existed) 187 (or 87) years when he fathered Lemek (lemek - discipled and informed).

 

26: And Matuwselah (mathuwshelach - male branch, symbolic of the Messiyah) existed (hayah) after (achar) he fathered (yalad) Lemek (lemek - discipled and informed) eighty two years and seven hundred years, and he and fathered (yalad) sons and daughters.

 

27: And all the days of Matuwselah (mathuwshelach - male branch, symbolic of the Messiyah) were (hayah - existed as) sixty nine years and nine hundred years, and he died (muwt).

 

28-29: When Lemek had existed (hayah - lived) 182 (or 82) years he fathered a son (ben) and called (qara') his name (shem) Noah (noah - to guide and lead to safety with a peaceful attitude, to be dependable, reliable, and trustworthy; from nuwach, meaning guide to the resting place), saying (amar), This (zeh) is how He will change, console, and comfort us (naham - cause us to reconsider, to relent and repent, finding relief) from (min) our practices, customs and deeds (ma'aseh - work, labor, pursuits, habits, and conduct, even fate), from (min) the pain and suffering (issabown - aching toil) of our hands (yad - a metaphor for individual power, capacity, and strength), and from the earth (adamah - soil and ground) which relationally (asher) Yahuweh has cursed (arar).

 

30: And Lemek (lemek - discipled and informed) existed (hayah) after (achar) he fathered (yalad). Noah (noah - to guide and lead to safety with a peaceful attitude, to be dependable, reliable, and trustworthy; from nuwach, meaning guide to the resting place) ninety five years and five hundred years, and he and fathered (yalad) sons and daughters.

 

31: And all the days of Lemek (lemek - discipled and informed) were (hayah - existed as) seventy seven years and seven hundred years, and he died (muwt).

 

32: When Noah had existed (hayah - lived) 500 (or 50) years, Noah fathered (yalad - conceived) the sons Shem (shem - personal name and proper designation), Ham (ham - sweltering hot and father-in-law), and Yepet (yepet - errantly transliterated Japheth).