From Heavenly to Earthly

Hebrew Without Vowels or Accents

The text of Genesis 2: 4 to 9 appears as follows:

Samaritan Targum Interlinear Translation

Here’s the interlinear translation of Genesis 2:4 to 9 from tanakh.info:

Facts About Hebrew

We can add the following to our facts about Hebrew:

57.  The Hebrew noun toledoth תולדת (Strong’s 8435 – 39 occurrences) is normally translated as ‘generations’ or ‘genealogies’.  Genealogies meaning ‘line of descent from an ancestor’ is a more appropriate translation for toledoth, to distinguish it from the noun dor דור (Strong’s 1755 – 167 occurrences) that refers to ‘generations’ in the sense of periods of time.

Toledoth is from the verb yalad ילד (Strong’s 3205 – 497 occurrences) that means ‘to bear, bring forth, beget’, used of woman/women ‘bearing’ offspring in pain as prophesied in Gen 3:16 (fulfilled in the woman Israel giving birth to the Messiah, a son, a male, who is ruling all nations with a rod of iron Rev 12: 1 to 5), and Eve ‘giving birth to/bearing’ Cain and Abel in Gen 4: 1 & 2, and ‘giving birth to’ and naming Seth in Gen 4:25, (excepting Gen 4:17 to 24 which I believe are an interpolation – see fact #84).  In contrast to this, Adam is said to ‘father/beget’ and name Seth in Gen 5:3, which continues from that time forward, supporting that Patriarchy was established in Adam’s generation.

The Keil and Delitzsch Biblical Commentary on the Old Testament is correct in saying, “The words ‘these are the tholedoth of the heavens and the earth when they were created,’ form the heading to what follows.  This would never have been disputed, had not preconceived opinions as to the composition of Genesis obscured the vision of commentators.  The fact that in every other passage, in which the formula ‘these (and these) are the tholedoth’ occurs (viz., ten times in Genesis; also in Numbers 3:1; Ruth 4:18; 1 Chronicles 1:29), it is used as a heading, and that in this passage the true meaning of תולדות precludes the possibility of its being an appendix to what precedes, fully decides the question.”

58.  The noun yeled ילד (Strong’s 3206 – 89 occurrences) is the same as yalad except for vowel points that are not part of the inspired text, said to be masculine and mean ‘son, boy’ but often used in reference to children generally.  The noun yaldah לדה (Strong’s 3207 – 3 occurrences) is alleged to be yeled’s feminine counterpart meaning ‘girl’ but all 3 occurrences show evidence of being interpolations,  Joel 3:3 (4:3 in the Hebrew Bible) (see fact #85), Zech 8:5 (see fact #86), and Gen 34:4 (see fact #87), leaving no evidence to support that the word yaldah existed in ancient Hebrew.

59.  The noun siach שיח (Strong’s 7880 4 occurrences ) meaning ‘a bush, shrub, plant’ from the verb siach שיח (Strong’s 7878 21 occurrences) meaning ‘a shoot (as if uttered or put forth)’ or ‘to utter, muse, complain’. 

60.  The noun sadeh שדה (Strong’s 7704 – 333 occurrences) means ‘field, land’, which is the same as shadday  שדי (Strong’s 7706 – 48 occurrences) said to mean ‘field, land’ but always translated as ‘almighty’, from the verb shadad  שדד (Strong’s 7703 – 57 occurrences) that means ‘to deal violently with, despoil, devastate, ruin’.  Recognizing the he suffix means ‘towards’ (see fact #54 d) we can deduce that the noun sadeh figuratively means ‘towards devastation/ruin’.  ‘Field’ is a better translation choice to distinguish sadeh from yabbashah (see fact #60) the ‘dry land/ground’ that appeared when the waters were gathered together in Gen 1:9.

61.  The verb tsamach צמח (Strong’s 6779 – 33 occurrences) means ‘to sprout, spring up, bear, bring forth’, transitive or intransitive, literal or figurative.  In Gen 2:5 & 9, the tsamach has a yod prefix indicating pronominal, third person imperfect, that in Zech 6:12 is personified in reference to ‘the Branch’ צמח (Strong’s 6780) ‘he shall branch out’ יצמח (Strong’s 6779), supporting a similar translation which has the added advantage of distinguishing tsamach from dasha דשא (Strong’s 1876 – 2 occurrences), in Gen 1:11 where the earth ‘sprouted’ vegetation. 

As a noun, ‘branch’ means parts of a tree growing out from the trunk, and as a verb means ‘divide into one or more subdivisions’, harkening to the ‘branch’ analogy found John 15: 1 to 10, representing how the Messiah judges mankind based on the fruit they bear, some are pruned to bear more fruit and unproductive branches are burned in the fire.  In Romans 11: 16 to 24 natural branches represent the nation of Israel of which some were broken off and branches from the gentile nations grafted in place of them, with only holy ones remaining on the holy root which is the Messiah.  The Messiah’s separation work was taking place before man was made from the dust of the earth in Gen 2:7.

62.  The noun eseb עשב (Strong’s 6212) means ‘herb, herbage’, from an used root used of grass or any tender shoot, said to sow seed in Gen 1: 11 & 12, and given for food in Gen 1:30.  

63.  The verb matar מטר (Strong’s 4305 – 17 occurrences) means ‘to rain’, always used in reference to Yahweh sending something from heaven, hail or fire and brimstone Gen 19:24 & Ezek 38:22, manna and meat Psalm 78:24 & 27, or withholding rain in judgment Amos 4:7.  The noun matar (Strong’s 4306 – 38 occurrences) is used of Yahweh sending rain water from heaven, as a sign Exodus 9:33 & 34, or a blessing Deut 11: 11 to 14, 28:12, or dust and powder in judgment Deut 28:24.  Matar with the suffix aleph א or he ה forms the noun mattara מטרא or mattarah מטרה (Strong’s 4307 – 16 occurrences) that mean ‘guard, ward, prison, target, mark’ or ‘a jail (as a guard-house), also an aim (as being closely watched), mark, prison’ respectively.  Most of the occurrences (11 of 16) are found in Jeremiah of a location ‘the courtyard of the prison’, and (2 of 16) similarly in Nehemiah 3:35 & 12:39 of the ‘courtyard of the prison’ and ‘gate of the prison’ respectively.

64.  Abad עבד (Strong’s 5647 – 289 occurrences) is a verb that means ‘to work, serve’, or a noun (Strong’s 5650 – 800 occurrences and Strong’s 5649 – 7 occurrences) meaning ‘slave, servant’.  There are 28 occurrences in Ezra and Daniel where abad is assigned Strong’s 5648 because it is translated into a variety of different words like ‘carried/carrying, celebrated, committed, do/does/doing/done, executed, going, held, incited, observe, perform, torn, waging’ which requires further investigation to get to the bottom of.  Analyzing the legitimate occurrences of abad, we see that it does not refer to the work of our hands, which is melakah (see fact #47), but submitting to someone or something in servitude, be it as a servant of God, or as slave to the ground which represents our desire for material things.

The noun abodah עבדה (Strong’s 5656 – 145 occurrences), which is abad with the he suffix (see fact #54 d), indicates future servitude, as in the case of Jacob’s future service for Rachel to become his wife in Gen 29:27, to ongoing slavery of Israel in Egypt in Exodus 1:14 & 2:23 or deliverance from it Exodus 6:9, and future service in the tabernacle in Exodus 12:25, 26 & 13:5.  Included under Strong’s 5656, is abad with the taw suffix  ת that can mean ‘of’ like in Isaiah 32:17 “servitude of עבדת the (toward) righteous הצדקה”, that can also indicate second person singular ‘you’, first person singular ‘I’ with a yod תי as in Gen 29:25, second person plural with a final mem or nun (masculine and feminine respectively).

65.  The noun ed אד according to Strong’s means ‘a mist’ (Strong’s 108 – 2 occurrences), but ‘a vapor, a fume’ is more in alignment with the noun ud אוד (Strong’s 181) it is sourced from that means ‘a brand, firebrand’, from an unused root meaning ‘to rake together; a poker (for turning or gathering embers)’.

66.  The verb shaqah שקה (Strong’s 8248 – 61 occurrences) means ‘cause to drink water, give to drink’, from a primitive root meaning ‘to quaff, i.e. (causatively) to irrigate or furnish a potion to’.  In Gen 19: 32 to 35 and Habakkuk 2:15 shaqah is used in reference to getting someone drunk to corrupt them, harkening to Babylon the great drunk with the blood of the saints and the witnesses of Yahshua in Rev. 17: 5 & 6, and all the nations drank the wine of the passion of her immorality in Rev. 18:3.

67.  the verb yatsar יצר (Strong’s 3335 – 63 occurrences) means ‘to form, fashion’, identical to yatsar יצר (Strong’s 3334 – 10 occurrences) that means ‘be distressed, be narrow, be straitened in straits, be vexed’, the same as the verb tsarar צרר  (Strong’s 6887 – 52 occurrences) that means ‘adversary, to bind, tie up, be restricted’.

68.  The noun aphar עפר (Strong’s 6083 – 110 occurrences) means ‘dry earth, dust’, but also “ashes, rubbish’, from the verb aphar עפר (Strong’s 6080 – 1 occurrence) that means ‘to throw dust’.

69. The verb naphach נפח (Strong’s 5301 – 12 occurrences) meaning ‘to breathe, blow, give up, cause to lose life, seething, snuff’, from a primitive root meaning literally ‘to inflate, blow hard, scatter, kindle, expire’ or figuratively ‘to disesteem’.  In order to avoid confusing naphach with neshamah נשמה (Strong’s 5397 – 23 occurrences) that means a persons ‘breath, soul, spirit’, and ruach רוח (Strong’s 7307 – 377 occurrences) the means Yahweh’s ‘breath, wind, spirit’, naphach is best translated as ‘blow’ and allow the context to tell us if it is in anger or not.

70.  The noun aph אף (Strong’s 639 – 276 occurrences) means ‘a nostril, nose, face, anger’, most often translated as ‘anger/angry’ – 212 our of 276 occurrences, from the verb anaph אנף (Strong’s 599 – 14 occurrences) that means ‘to be angry’, from a primitive root meaning ‘to breathe hard’ i.e. ‘be enraged – be angry (displeased)’.

71.  The verb nata נטע (Strong’s 5193 – 58 occurrences) means ‘to plant’ literally, or figuratively in the sense of establishing a people.

72.  The noun gan גן (Strong’s 1588 – 42 occurreces) meaning ‘an enclosure, garden’, from the verb ganan גנו (Strong’s 1598 – 8 occurrences) meaning ‘to cover, surround, defend’ used of God defending his people.

73.  The noun eden עדן (Strong’s 5731 – 16 occurrences) the same as the noun eden (Strong’s 5730 – 5 occurrences) that means ‘a luxury, dainty, delight’, from the verb adan (Strong’s 5727 – 1 occurrence).

74.  The noun qedem קדם (Strong’s 6924 – 87 occurrences) means ‘front, east, formerly’, in relation to time ‘a-fore-time, ancient time, before, side eternal, everlasting, forward’, the same as qadam קדם (Strong’s 6923 – 26 occurrences) that means ‘to come or be in front, meet’, also ‘flee before, disappoint, prevent’, from a primitive root that means ‘to project (ones self), i.e. precede, hence to anticipate, hasten, meet (for help)’. 

75.  The verb sum/sim שים (Strong’s 7760 – 583 occurrences) meaning ‘to put, place, set’, also ‘appoint, bring, call a name, care, cast in, change, charge’.  In Gen 2:8 & 4:15 the form of sum/sim וישם is possibly the adverb sham (see fact #76) with a yod י prefix, indicating the imperfect tense (future), jussive (3^rd person command), expressing a desire that something should happen.  In modern Hebrew ישם means ‘to implement, to be implemented’.

76.  The adverb sham שם (Strong’s 8033 – 833 occurrences) meaning ‘there, thither’, but frequently translated as ‘where’, from a primitive particle meaning ‘there (transferring to time)’. 

77.  The conjunction asher אשר (Strong’s 834 – 5502 occurrences) means ‘who, which, that, what’ or ‘after, alike, as soon as, because, every, for, for-as-much, from whence (where)’.

78.  The verb chamad חמד (Strong’s 2530 – 28 occurrences) means ‘to desire, lust, take pleasure in’, translated in Exodus 20:17, 34:24 and Deut 5:21 & 7:25 as ‘covet’. 

79.  The noun mareh אדמה (Strong’s 4758 – 104 occurrences) means ‘sight, appearance, vision’.  The he suffix supports movement toward (see fact #54 d) in Gen 12:11, 24:16, 26:7 where it is translated as ‘to look upon’, from the verb  raah ראה (Strong’s 7200 – 1306 occurrences) that means ‘to see’.  Raah is found in the form וירא in Gen 1:4, 10, 12, 18, 21, 25, 31 translated as ‘and saw’, in Gen 22:13 & 24:63 is translated as ‘and looked’, but the context would support ‘and saw’, and in Gen 26:2 & 24 as ‘appeared’, but these verses appear to be an interpolation as Yahweh could not have ‘appeared’ to Isaac because ‘no one has seen God at any time’ John 1:18 & 1 John 4:12.

80.  The preposition min מן (Strong’s 4480 – 1223 occurrences) means ‘from’,  but is translated often as ‘than, because, before, above, outside, too, etc.’, as it describes movement ‘from or out of in many senses’.   Found in the form ממנו in Gen. 2:17, 3:3, 5, 11, 17 & 22 that means ‘from him’.  The same as the noun men  (Strong’s 4482 – 2 occurrences) that means ‘string’, from an unused root meaning ‘to apportion; a part; hence a musical chord (as parted into strings)’, unlikely given the lack of evidence to support this alternate meaning.

81.  The noun maakal מאכל (Strong’s 3978 – 29 occurrences) means ‘food’, from the verb akal אכל (Strong’s 398 – 810 occurrences) that means ‘to eat’ literally or to ‘burn up, consume, devour’ figuratively. 

82.  The noun/adjective ra’ רע (Strong’s 7451 – 667 occurrences) means ‘bad, evil, adversity, affliction, calamity, displeasure, distress’, from the verb ra’a’ רעע (Strong’s 7489 – 98 occurrences) that means ‘afflict’, from a primitive root that means ‘to spoil (literally by breaking into pieces); figuratively, to make (or be) good for nothing’.  Although the basic form of ra’a’ is רעע  it never occurs in this form, only with one ayin ע with various prefixes and/or suffixes, thus is the same as ra’.

83.  The noun daath דעת (Strong’s 1847 – 95 occurrences) means ‘cunning, ignorantly, knowledge’, from the verb yada ידע (Strong’s 3045 –  occurrences) that means ‘ acknowledge, acquainted with, advise, answer, assuredly, be aware’, from a primitive root that means ‘to know (properly, to ascertain by seeing) used in a variety of senses, figuratively, literally, euphemistically and inferentially (including observation). 

84.  Genesis 4: 17 to 24 contain a record of Cain’s genealogy which appear to be interpolated into the text which is describing the offspring of Adam and Eve – Cain who slew Abel resulting in his banishment from the presence of Yahweh Gen 4: 1 to 16, and Seth who God provided as a replacement in place of Abel Gen 4: 25 & 26.  Cain is never mentioned again in scripture other than in respect of him murdering his brother in Hebrews 11:4, 1 John 3:12 & Jude 1:11 because his actions and offspring after his banishment are meaningless.  The names of his descendants appear to be stolen from Jared’s, Jared fathered Enoch, Enoch fathered Methuselah, and Methuselah fathered Lamech in Gen 5: 18 to 26.  That Lamech also murdered a man in Gen 4:23 tarnishes the reputation of the Lamech who fathered Noah in Yahshua’s lineage in Luke 3:36.  For these reasons I reject this text as inspired of God.

85.  Joel 3:1 to 3 is a prophecy for the ‘day of the Lord’, as indicated by the phrase “in that day” and/or “at that time” found in Joel 3:1.  That the fortunes of Judah and Jerusalem would be restored at that time Joel 3:1, contradicts other ‘day of the Lord’ prophecies which reveal it to be the beginning of judgment when God took vengeance against the enemy (sin) and the ancient ruins of Zion began being rebuilt Isaiah 61: 1 to 4. 

That God gathers ‘the nations’ הגוים (goy Strong’s 1471) for judgment Joel 3:2, contradicts the warning in Joel 1, to all the inhabitants of Israel v2 of a day when a mighty nation would invade their land, with teeth of a lion v6, cutting off the grain and drink offerings of the priests and ministers of Yahweh v9, causing them to wail v13, a destruction from the Almighty v15.  The prophecy continues into Joel 2 about the testing by fire that would consume those who fail to return to Yahweh, when the bridegroom (the Messiah) and bride (righteous Israel) come out of their rooms, and the sons of Zion will rejoice with Yahweh being in their midst (in Zion as stated in Isaiah 61:4).

That the nations scatter Yahweh’s people and divide up Yahweh’s land in Joel 3:2, contradicts that Yahweh scatters them when they go astray Ezek 34:6, Yahweh brings a sword on Israel, destroying their high places, leaving their altars desolate, slaying them in front of their idols, which are broken, and the remnant scattered among the nations to remember how Yahweh was hurt by their adulterous hearts that turned away, and as warned Yahweh inflicted disaster on them Ezek 6: 1 to 14. 

John Barton, in his book Joel and Obadiah: A Commentary, states of Joel, “On one interpolation there is wide agreement: 3: 4 to 8.  This passage is usually thought to be in prose and may represent, as Muller puts it, an attempt to “Anchor” the massive vagueness of 2:28 – 3:21 in some specific historical events.” p 12.  Barton is critical of the text after Joel 2:27, agreeing with Merx who described them “as a muddle without consistency or clarity”, when “the rot sets in, at precisely the point where we have the telltale formula ‘then afterward’, indicating here as elsewhere in the Old Testament that new material has been added to an old collection” p 13.  This would explain why Joel 3:3 is strangely disconnected from the surrounding text, as if it was added solely to present yeled and yaladah as meaning boys and girls respectively. 

86.  There are numerous Zadokite interpolations in the Hebrew Bible which have a different message than inspired text.  In these interpolations, mankind continues their fleshly existence, the priesthood and sacrifices continue in a physical temple, things which no longer exist in the heavenly Zion.  These interpolations are easily spotted when we understand God’s salvation plan and question all text that is not in alignment. 

One example is found in Ezekiel 40 to 48, which speaks of a massive temple where the sons of Zadok and Levi minister to Yahweh Ezek 40:46, and sacrifices, sin offerings to make atonement, continue in this physical temple Ezek 43: 18 to 27.  These elements contradict that God and the Messiah are the temple in the heavenly Jerusalem Rev 21:22, all who receive the inheritance of eternal life are priests of God Rev 1:6, and sinners are destroyed in the lake that burns with fire and brimstone before the holy city comes down out of heaven and fills the earth Rev 21:1 to 10.  The author uses language similar to the inspired text of Ezekiel, the ‘visions of God’ on a ‘very high mountain’, and ‘son of man’ Ezek 40: 2 to 4, perhaps to mislead or perhaps they believed God was inspiring them to write.

Another example is found in Zech 8: 1 to 8, which has Yahweh promising to “return to Zion and dwell in the midst of Jerusalem” and “old men and women will again sit in the streets”, contradicts that the righteous inheriting eternal life in Zion which comes down from above to fill the earth and Yahweh dwells among them Rev 20 & 21. In the article ‘Zechariah 8 As Revision and Digest of Zechariah 1-7’ by Elie Assis who states the presently accepted approach is that 8:18 – 19 is the prophet’s answer to his question in 7: 1-3, and there are three different theories about the verses in between, one being it was introduced by a redactor, and another is simply that the material in between is not connected. 

87.  The Book of Jubilees, also known as The Little Genesis, is a rewriting of the history of Israel from creation until the Law was given to Moses at Mount Sinai.  There is strong evidence that the narrative in Jubilee 30: 1 to 26 that portrays Simeon and Levi’s revenge in a positive light, is the source drawn upon by the author of Genesis 34.  Some scholars accept the authors message that strife with Israel meant death to its neighbors, failing to consider that the narrative in Gen 34 which has two of Jacobs sons killing the perpetrator, his father and every male in the city, then looting it in Gen 34: 25 & 27, is a breach of God’s commandment to love your neighbor (see fact #88) as yourself in Lev 19:18, and they fail to see all the contradictions that come with it.

Claus Westermann, author of Genesis 1 – 11, attributes the content of Genesis 34 to an independent author.  He sees  Genesis 35:5 as an interpolation “which originally followed 34:29 and concluded chapter 34, is to integrate his conclusion more closely with the preceding narrative” p. 244. He sees Genesis 49: 5 – 7 as “a secondary composition.  Simeon and Levi had to be included because they were part of the twelve.  They are probably called ‘brothers’ only because they cooperated in the escapade of verse 6b.  They are accused of an act of violence; the form of the accusation recalls the accusations of the prophets.  The motivation for the charge is stated in verse 6b.  Here, as in verse 4, the author is borrowing from tradition; it is generally accepted that the reference is to the surprise attack on Shechem in Chapter 34.  But a variant of the account must be involved, because 34:30 and 35:5 look upon the brothers’ action in avenging their sister as an honorable deed.” P 328. 

Daughters are not mentioned in the Hebrew Bible except those who marry an important male figure, but Dinah is mentioned only in this account, and Gen 30:21 & 46:15 to lend credibility to the account.  That the name Dinah דינה (Strong’s 1783 8 occurrences) is the same as the noun din (Strong’s 1780 5 occurrences) that means ‘judgment’ which is found with the he suffix in 4 out of 5 occurrences (1 in Ezra 7:26, and 3 in Daniel 7:10, 22, & 26), and judgment being the theme of the account in Jubilees 30 is no coincidence.  Dinah is called a ‘young woman’ (נער naarah Strong’s 5291) in Gen 34:3, then a ‘girl’ in verse 4, likely because the Book of Jubilees 30:2 says “she was a little girl, a child of twelve years”, evidence that Jubilees is the source of the Genesis 34 account. 

Mentions of Shechem, son of Hamor, outside of Genesis 34 insert information that contradicts other text.  The claim that Jacob bought a piece of land from the sons of Hamor, Shechem’s father, for one hundred pieces of money in Gen 33:19, which is where Joseph was buried Joshua 24:32, is contradicted in Act 7:15 & 16 it states Jacob and ‘our fathers’ (Stephen speaking) died and were removed to Shechem and laid in the tomb which Abraham purchased a tomb for a sum of money from the sons of Hamor in Shechem (“sons of Emmor the father of Shechem” in the King James,  and in Gen 49:29 & 30, & 50:13 Jacob was buried in the cave at Machpeleh which Abraham had purchased from Ephron the Hittite, as described in Gen 23:8 to 17. 

In the census Moses took of Israel, in the tribe of Joseph, of Manasseh, of Gilead there is a son named Shechem of the family of the Shechemites Numbers 26: 1 to 4, & 28 to 31.  The territory named Shechem in Joshua 17:7, 20:7, 21:21 and 24:1, 25, & 32, Judges 8:31, 9:1 to 25 & 46 to 57 is likely referring to Shechem, son of Gilead who received part of his great grandfather Joseph’s land inheritance.  Shechem son of Gilead is different then Shechem son of Hamor in Judges 9:28, but Gaal is only mentioned in Judges 9:26 to 41 which is thought to be from a different source then the rest of chapter 9. 

88.  The noun rea רע (Strong’s 7453 186 occurrences) means ‘friend, companion, fellow, another’ from the verb ra’ah רעה (Strong’s 7462 164 occurrences) that means ‘companion, keep company with’ from a primitive root that means ‘to tend a flock; i.e. pasture it’.  The Brown-Driver-Briggs Hebrew and English Lexicon states that ‘friend, intimate’ is the primary meaning, or in a weaker sense ‘fellow, fellow-citizen, even another person’, which contradicts Yahshua’s definition of who a neighbor is in in his story of the  ‘good Samaritan’ in Luke 10: 29 to 37, where he commands us to show mercy to all our neighbors, who are everyone we meet regardless of nation, tribe, tongue.

Constructing The Sentences

Let’s construct the sentences:

Gen 2:4  The subject is ‘genealogies the heavens and the earth’, with compound verbs ‘in the creation’ and ‘in day made’, and the object ‘Yahweh Gods earth and heavens.

Gen 2:5  The first sentence has compound subjects ‘in earth shrub the field’ and ‘all herb the field branched out’, with compound verbs ‘before become’ and ‘before branched out’, and the compound objects  which are independent sentences – the first with the subject ‘Yahweh Gods’, verb ‘not the rain’, and object ‘on the earth’, – the second with the subject ‘man’, verb ‘not to serve’, and object ‘the ground’.

Gen 2:6  The subject ‘vapor’, verb ‘ascended’, and object ‘from the earth’, and the verb ‘irrigate’, and object ‘all face the ground’. 

Gen 2:7  The subject ‘Yahweh Gods’, verb ‘molded’, and object ‘man dry earth of the ground’, and the verb ‘snuffed in anger’, and object ‘breath of life’, and the verb ‘become’, and object ‘the man soul living’.

Gen 2:8  The subject ‘Yahweh Gods’, verb ‘planted’, and object ‘a garden in Eden in the east’, and the verb ‘put’, and object ‘the man whom formed’. 

Gen 2:9  The subject ‘Yahweh Gods’, verb ‘grow’, and object ‘out of the ground every tree we will desire to see and good to consume’, subject ‘tree’, verb ‘life’, and object ‘in midst the garden’, and verb ‘awareness’, and objects ‘good and evil’.

Literal and Figurative Translation

The paragraph translates as follows:

These genealogies the heavens and the earth in the creation in day made Yahweh Gods earth and heavens.  And all shrub the field before become in the earth and all herb the field before it branched out because not they rain Yahweh Gods on the earth and man not to serve the ground.  And vapor ascended from the earth and irrigate all face the ground. And molded Yahweh Gods the man dry earth of the ground and snuffed in anger the breath of life and became the man soul living.  And planted Yahweh Gods a garden in Eden in east and put there the man whom formed.  And grow Yahweh Gods from the ground every tree we will desire to see, and good to consume ,and tree of life in midst the garden and tree the awareness of desire and evil.

Analysis

Instead of Gods אלהים as found in Genesis 1, in Genesis 2 to 4 we find Yahweh יהוה Gods אלהים, evidence of different authorship, and the passage of time after the prophesies of Genesis 1 were given. 

The ‘genealogies’ (toledoth see fact #57) of the heavens and the earth Gen 2:4, indicates the beginning of mortality, the tracking of time and familial relationships for the purpose of inheritance, power and status.   

When we study Genesis 2: 5 to 8 in English, we see the literal meaning, a one dimensional view that sounds benign.  Only when we take a close look at the Hebrew text, can we see that the figurative meaning describes the fall of mankind:

• In Gen 2:5, before any shrub (musing, uttering, complaining – see fact #59) or tender shoots of the field (toward ruin – see fact #60) had branched out (see fact #61), because Yahweh Gods had not rained (God’s judgment – see fact #63) on the earth, and adam not in servitude (caused by desire for material possessions – see fact #64) to the ground (Adam was named after – see fact #35).
• In Gen 2:6, a vapour (from fire not water – see fact #65) ascended from the earth and irrigate (cause to drink/quaff/furnish a potion to – see fact #66), all the face of the ground. 
• In Gen 2:7, formed (tied up/restricted – see fact #67) Yahweh Gods man dust (ashes/rubbish – see fact #68) of the ground and snuffed (caused to lose life – see fact #69) in anger (see fact #70) breath life and became the man a soul living.
• In Gen 2:8, planted (establish a people – see fact #71) Yahweh Gods a garden (enclosure that God defends – see fact #72) in Eden (luxury – see fact #73) in the east (a fore time – see fact #74) and put (appointed – see fact #75) the man whom formed (tied up/restricted – see fact #67). 

The trees God sprouted from the ground in Gen 2:9, the tree of life and the tree of awareness of good and evil, represent following the Messiah or Satan, the mutually exclusive choices before all humanity from that day forward.  The Messiah is the true vine and Yahweh is the vine dresser, and every branch in him that does not bear fruit, God takes away and every branch that bears fruit, God prunes so it may bear more fruit John 15: 1 & 2.  To be a branch of the Messiah requires that we abide in him, keep his commandments, just as he kept Yahweh’s commandments John 15: 4 to 10.  The two commandments we must keep are to love the Lord our God with all our heart, soul, mind and strength, and love our neighbor (see fact #88) as our self Mark 12: 30 & 31. 

Next we will look at Genesis 2: 10 to 14.