We have been told by organized religion that we were made in the image of God, based on the seven creation days describing the original creation, when they describe the fall, and prophesy the recreation of the world.
“The earth was formless and void” in Gen 1:2 is explained in Jer 4: 22 – 26 “My people are fools; they have not known Me. They are foolish children, without understanding. They are skilled in doing evil, but they know not how to do good. I looked at the earth, and it was formless and void; I looked to the heavens, and they had no light. I looked at the mountains, and behold, they were quaking; all the hills were swaying. I looked, and no man was left; all the birds of the air had fled. I looked, and the fruitful land was a desert. All its cities were torn down before the LORD, before His fierce anger.”
The sixth day prophecies the Messiah through whom we are made in the image of God, male and female. Yahshua said “In the resurrection, people will neither marry nor be given in marriage, but they will be like the angels in heaven” in Matt 22:30. “Like the angels” means being male and female, having become one with the Messiah, being the bride of the Lamb Rev 19:7.
Planet X, Twitter’s name being changed to X, and the dreaded disease X, may have something to do with the gender X, which is now an option instead of M of F on government identification like driver’s licenses.
It appears they are trying to enter the sheepfold another way as warned in John 10:1. They are trying to turn males into females and females into males, gender x, which will not make us “like the angels”, but like Adam was after becoming “a living soul” in Gen 2:7, before the Woman was “seized from his side . . . and rebuilt into a Woman” in Gen 2:21 – 22.
In the article The Creation week Reveals God’s 7000 Year Plan of Redemption, the coming of the Messiah is included in the 5th day, and the 2nd coming of the Messiah and the millennial reign are categorized under the 7th day.
A close look at the 7 creation days in Genesis 1:1 to 2:3, reveals that the Messiah’s 1st and 2nd coming, and his millennial reign with the saints occur on the 6th day, because on the 7th day the new heavens and earth are complete.
The first 3 creation days involve separation – light from dark on day 1 in Gen 1:3 – 5, the waters above from the waters below on day 2 in Gen 1:6 – 8, and the dry land from the waters called seas on day 3 in Gen 1:9 – 13. Man was separate from God when he was made from the dust in Gen 2:7. As Paul stated in 1 Cor 15:45 “the first man Adam became a living soul”, contrasting him with the Messiah “the last Adam – a life-giving spirit.”
On the 4th creation day in Gen 1:14 – 19, lights are put in the heavens to separate the day from the night, the greater light to govern the day and the lesser light to govern the night, and stars, as signs and for seasons, days and years. The tracking of time began when Adam was cast out from the garden of Eden, having become apart (echad אחד translated ‘like one’) from Yahweh God in Gen 3:22 – 23. In the New Jerusalem, there is no need of the sun or the moon to shine in it, for the glory of God illumines it, and its lamp is the Lamb in Rev 21:23.
On the 5th creation day in Gen 1:20 – 23, the water is filled with fish, sea monsters, and all living creatures that move after their kind, and the sky with every winged bird. Mankind began multiplying in Gen 4, the generations from Adam to Noah and his offspring in Gen 5, which continues until the end of time, which is the final judgment in Rev 20:11 – 15. Since there are no seas in the new heaven and earth in Rev 21:1, we can imagine there mustn’t be any fish, sea monsters, or other living creatures in the sea.
All the things created in days 1 – 5 are ‘the first heaven and earth’ that passes away in Rev 21: 1 – 2, and when the new heaven and earth are complete there is no more sea, and the holy city, new Jerusalem, comes down out of heaven from God. Mankind are separate from God, but in the new heaven and earth, the tabernacle of God is with man, and God dwells among them, and they are God’s people Rev 21:3.
The 6th day begins with the separation of Israel – ‘living souls’, from the nations – ‘creeping things and animal’s’ in Gen 1:24 – 25. This started with Abraham and Sarah (the free woman, not the slave Gal 4:22 – 23), through whom would come the promised seed Gen 3:15, that was the Messiah in Galatians 3:16.
The 77 generations from Adam to the Messiah listed in Luke 3:23-38, is the 77th generation prophesied in Daniel 9: 24 – 27, when Yahweh would have compassion on the city and people called by his name, in answer to Daniel’s prayers in Dan 9:17 – 19.
The generation the Messiah was born, is when God made man (adam אדם) in their image, to rule over the living creatures in the sea and the sky and on the earth Gen 1:26, Gods created man (adam אדם) in their image, male and female, blessed them Gen 1:27, which is the reign of the Messiah and the saints for a thousand years in Rev 20:4.
During the millennial reign of the Messiah and the saints, the harvest continues and they “are fruitful and multiply and fill union the earth and subdue it and have dominion over the living creatures of the sea, the heavens and on the earth, and gave them the fruit of every herb and every tree for food, to every creature on the earth, every bird in the air, and every creeping thing on the earth leader in him soul live union with all green herb to consume and be upright station.” in Gen 1:28 – 30.
The 7th creation day is when the heavens and the earth are completed, and all their hosts, and Yahweh rests (Hebrew שבת that means ‘sabbath, rest’) from his work, and set it apart (Hebrew קדש translated ‘sanctified’) in Gen 2:1 – 3.
Yahshua said “My Father is working until now, and I myself am working” in John 5:17. https://biblehub.com/text/john/5-17.htm . The Hebrew word translated ‘working’ is פעל that means ‘to make, to fashion, to form’, the root means ‘to cut into, to divide’ then ‘to form, to create, to make’, like ברא. https://archive.org/details/cu31924026851208/page/1143/mode/1up . This ‘working’ must continue until after the Gog war and final judgment in Rev 20: 7 – 15.
Only then are the new heaven and new earth are complete, and the holy city, new Jerusalem, comes down out of heaven from God, made ready as a bride adorned for her husband, and the tabernacle of God is “with community עם sons of בני the Adam האדם“ in Rev 21: 1 – 3. (In the Greek text עם is translated ‘with’, בני is not translated, and האדם is translated ‘men’.) https://biblehub.com/text/revelation/21-3.htm
Many prophesies were fulfilled on the 6th creation day. As discussed above, the righteous are clothed in ‘fine white linen’, through the Messiah – the promised seed Gal 3:15, who will crush the head of the serpent in Gen 3:15, in the 77th generation listed in Luke 3: 23 – 38 as prophesied in Daniel 9: 24 – 27, beginning the millennial reign of the Messiah and the saints in Rev 20:4. But there are other prophesies like the day of Yahweh, the great tribulation, the resurrection, judgment, and the Gog war, that are critical to understanding what prophesies were fulfilled in the Apostles generation, and what are yet to be fulfilled, so we can better understand the situation we find ourselves in today.
In the next article we will look at All the Prophecies Fulfilled on the 6th Day.
The Gods Word to Women Word Press site is a great Bible study resource. https://godswordtowomen.wordpress.com/
In her article Isaiah 3:12 – “the nations could sink no lower than to pass under women rulers”???, Charis explores the meaning of the words עולל (Strong’s H5065), and נשים (Strong’s H802), translated ‘children’ and ‘women’ in most Bible versions, except the Brenton Septuagint where they are translated ‘exactors’ and ‘extortioners’, and the Good News Translation ‘moneylenders’ and ‘creditors’.
The following evidence supports that these words mean ‘gleaners’ and ‘debtors’:
the Hebrew word עולל (Strong’s H5768 21 occurrences) that means ‘child’, is often found in the form עלל, that can mean ‘to act severely’ (Strong’s H5953 19 occurrences), or ‘a gleaning’ (Strong’s H5955 6 occurrences).
The Hebrew word נשי (Strong’s H5386 1 occurrence) means ‘a debt’, from נשה (Strong’s H5383 13 occurrences) that means ‘to lend, become a creditor’. Also, the Hebrew נשך (Strong’s H5392 10 occurrences) means ‘interest, usury’, from נשך (Strong’s H5391 16 occurrences) that means ‘usury, oppress with interest’.
Let’s compare the properly translated Isaiah 3:12 found in the Good News Translation to the improperly translated verse in the King James Bible:
“Moneylenders oppress my people, and their creditors cheat them. My people, your leaders are misleading you, so that you do not know which way to turn.” Good News Translation
“As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths.” King James Bible
We see by this comparison, that most Bibles have rendered the English translation not only useless to understand God’s word, but deceptive as to who the oppressors of God’s people are, making it appear that children and woman are the problem, when it is the creditors. When the first sentence says “women rule over them”, then the assumption could be made that women ruling over them are “they which lead thee cause thee to error” in the second sentence.
That is why it is critical that we study the Bible in Hebrew, testing the translation to ensure we understand it’s meaning, so we don’t head in the wrong direction as a result of a faulty translation.
Translating Yahweh ‘Lord’ is especially misleading in the New Testament where Yahshua’s title is adon (Strong’s H113) that means ‘lord, master’.
Yahweh (Strong’s H3068) is classified as Strong’s G2962 kyrios that means ‘master, lord’, along with Strong’s H113 adon that means ‘firm, strong, lord, master’, H136 adonay that means ‘lord’, H410 el that means ‘god, god-like one, mighty one’, H430 elohim the plural of el, H433 allah that means ‘God, false god’, H1167 baal that means ‘owner, husband, lord, rulers’, H1376 gibber that means ‘lord, ruler’, H4756 that means ‘lord – of a king, or God’, H4911 that means ‘to represent, liken, be like, to speak in proverb or parable’, H6697 tsar that means ‘rock, cliff’ (but can mean ‘enemy’), H7706 shadday that means ‘almighty, most powerful’, H7980 that means ‘to domineer, exercise power over, dominate, lord it over’, and H7989 that means ‘having mastery, domineering, master, ruler’.
This is evidence that the New Testament was written in Hebrew and translated into Greek, then the Greek into English. It is also evidence that the Greek and English translations do not always accurately capture the meaning of the Hebrew text, thus can be misleading.
Since Strong’s has categorized various Hebrew words as G2962 that means ‘lord, Lord’, we must go through the Hebrew text manually to see how many times Yahweh occurs.
Strong’s G2962 is found 741 times (Romans 45 times) in KJV, 721 times (Romans 44 times) in NAS, 716 times (Romans 43 times) in HCS & BSB, 665 times (Romans 43 times) in ESV and 758 times (Romans 48 times) in WEB because the Hebrew words are classified differently by translators. https://www.studylight.org/lexicons/eng/greek/2962.html
Of the 44 occurrences of G2962 in Romans, 9 are Yahweh and 35 are adon/adonay, and looking at the verses in question, we see the damage done to the meaning of verses where Yahweh is translated ‘Lord’.
Romans 1:7 adonay,
Romans 4:8 Yahweh, 24 adonay,
In Romans 4:8 “Blessed Adam not impute Yahweh to him sin.”
In Romans 9:29 is a quote from Isa 1:9 “Unless Yahweh of hosts had left us descendants like Sodom we would have become and like Gomorrah we would have been made.”
Romans 10:9 adon, 12 adon, 13 Yahweh, 16 Yahweh,
In Romans 10:13 is a quote from Joel 2:32 “everyone who calls on the name of Yahweh will be saved.”
In Romans 10:16 is a quote from Isa 53:1 Yahweh “who has believed our message.”
Romans 11:3 Yahweh, 34 Yahweh,
Romans 11:3 refers to 1 Kings 19:10 & 14 “Yahweh they have killed your prophets and torn down your altars. I am the only one left and they are seeking my life.”
In Romans 11:34 is a quote from Isa 40:13 “For who has directed (translated ‘known’) the spirit (translated ‘mind’) Yahweh and mighty one (ish not translated) counselor of him know?”
12:11 adon, 19 Yahweh,
In Romans 12:19 is a quote from Deut 32:25 “Do not avenge yourselves, beloved, but leave room for God’s wrath, for it is written ‘for mine is vengeance I will repay’ says Yahweh.”
13:14 adon,
14:4 adonay, 6 (adon x 4), 8 (adon x 3), 11 Yahweh, 14 adon,
Romans 14:11 refers to Isa 45:23 “As surely as I live says Yahweh every knee will bow before me, every tongue will confess to God.”
15:6 adonay, 11 Yahweh, 30 adonay,
Romans 15:11 quotes Psalm 117:1 “Praise Yahweh all you nations, extol him all you peoples.”
From the Hebrew Bible without Vowels or Accents created by JesusSpokeAramaic
Samaritan Targum Interlinear Translation
from tanakh.info
Facts About Hebrew
161. The verb nachash נחש (Strong’s H5172 11 occurrences) mean ‘practice divination, enchantment’ and the noun nachash נחש (Strong’s H5173 2 occurrences) means ‘divination, enchantment’ or (Strong’s H5175 31 occurrences) means ‘serpent’. Like the noun man (adam), the word serpent (nachash) is plural unless it has a definite article indicating a specific ‘serpent’ is being referred to.
Nachash is the same as Aramaic nechash נחש (Strong’s 5174 9 occurreces) found in Daniel 2, 4, 5 & 7 means ‘copper, bronze’, and nechosheth נחשת (Strong’s 5178 140 occurrences) similarly means ‘copper, bronze’, with a taw ת suffix that changes a noun to the construct form ‘of’ (See Fact 54 g) translated often as ‘of bronze’, one of the materials listed in Ezek. 22: 17 – 22 that Yahweh will gather and melt with a fiery blast.
In Fuerst’s Lexicon p. 922 נחש means I ‘to utter a low sound, to murmur, to whisper, to hiss’ of serpents, metaphor. ‘to whisper, to mutter magical formulas, to practise enchantment, to utter oracles’, pih. ‘to whisper’ hence ‘to divine, to give oracles’ Gen 44:5, 15, the fundamental signification ‘to give oracles, to practise enchantment is explained by murmuring and whispering Isa 8:19, 29:4, in Arabic ‘to pierce, to move, to creep’ like serpents, II ‘to be hard, firm’ metaphor. of metals, III (not used) ‘to be dirty, unclean, hateful’ of adultery, Aramaic the same as Hebrew. Also, ‘an omen, incantation’ Num 23:23, 24:1. Also 1. ‘a serpent’ Gen 3:2, 4:13, 2. The constellation of the northern dragon Job 26:13, 3. Brass-place of a city 1 Chr 4:12, 4. ‘oracle-giver’ 1 Sam 11:1, 2 Sam 17:25, 27.
Satan is called the deceiver (נחש translated ‘serpent) of old in Rev 12:9 & 20:2, but Jesus also called the Scribes and Pharisees ‘deceivers’ (נחש translated ‘serpents’ in KJV but ‘snakes’ in NASB) in Matt. 23:33. This supports that nachash נחש is adams in league with Satan as described in Ezekiel 28, having become lofty from drinking the water of the deep in Eden described in Ezekiel 31, deceiving the woman in the garden of Eden.
Although Fuerst indicates that the meaning ‘to be dirty, unclean, hateful’ is not used in the Hebrew Bible, the characteristics of a nachash נחש, murmuring, whispering, practising enchantment, uttering oracles, support the meaning is not a literal ‘serpent’, but ‘a deceiver, liar, cheat, fraudster, con artist’, who is ‘dirty, unclean, hateful’, represented figuratively as ‘bronze’, a metal with many impurities.
Since deception is a key feature of the nachash נחש, ‘deceiver’ is a better word choice than ‘serpent’. Satan is called the Deceiver (נחש translated ‘serpent) of Old in Rev 12:9 & 20:2, but Jesus also called the Scribes and Pharisees ‘deceivers’ (נחש translated ‘serpents’ in KJV but ‘snakes’ in NASB) in Matt. 23:33.
The Targum Onkelos has hivya חויא in Gen 3:1, instead of nachash נחש. In Fuerst’s Lexicon p. 424 hivya חויא is shown as a form of חוה that means ‘to breathe, to supply life’ and ‘serpent’ from ‘move in a circle about a thing, to wind about a thing’, metaphorically ‘to put together, to bind together, to collect’. Similarly, in Abarim Publication, חוה means ‘tent villagers’, from the verb חוה ‘to lay out in order to live collectively’.
162. The ‘field’ (Strong’s H7704) is a key part of the fall of Adam. In the day Yahweh gods made earth and heavens, before all plant the field become in earth and all herb the field sprouted for not the rain Yahweh gods upon the earth and Adam nought to slave in union with the ground, and mist rising up from out of the earth and watered in union with the whole face the ground in Gen 2:4 – 6. The field is where Adam deceived the Mighty Fire in Gen 3:1, 14, 18, Cain murdered Abel in Gen 4:8, and the waters of the abyss made Assyria grow great in Ezekiel 31:3 – 4.
In the Shad שד Word Family below, we see that שד means ‘demon’ (Strong’s H7700), or ‘destruction, ruin’ (Strong’s H7701), is connected to שוד (Strong’s H7736 1 occurrence) that means ‘to ruin, devastate, destroy’. The Hebrew שדה (Strong’s H7704 333 occurrences) translated ‘field’ is shad שד with the he suffix that indicates movement toward, revealing how the ‘field’ leads to destruction. The same word שדה (Strong’s H7705) is found in Eccl 2:8 but is translated ‘concubines’ in NASB, ‘wife’ in Young’s Literal Translation, or ‘musical instruments’ in KJV, the context supports “field שדה and demons ושדות”.
The Topical Lexicon on Biblehub.com provides a comprehensive analysis of the Hebrew שד (Strong’s H7700):
Word Origin: Derived from an unused root meaning to rule or have power.
Corresponding Greek / Hebrew Entries: The corresponding Greek term in the New Testament is δαιμόνιον (daimonion), Strong’s Greek Number G1140. This term is used extensively in the New Testament to describe demons or evil spirits that possess individuals or oppose the work of God. The New Testament provides numerous accounts of Jesus and His disciples casting out these spirits, demonstrating the authority of Christ over the spiritual realm.
In summary, the Hebrew term שֵׁד (shed) is a significant concept in the biblical narrative, representing the presence and influence of malevolent spiritual forces that stand in opposition to the worship and authority of the one true God.
Usage: The term שֵׁד (shed) is used in the Hebrew Bible to refer to malevolent spiritual beings, often associated with idolatry and false worship. It appears in contexts that warn against the worship of these entities.
Context: The Hebrew word שֵׁד (shed) is found in the Old Testament and is typically translated as “demon” or “evil spirit.” It is used to describe entities that are considered malevolent and are often linked to pagan practices and idolatry. The term appears in Deuteronomy 32:17 and Psalm 106:37, where it is associated with the worship of false gods and the sacrifice of children to these entities.
In Deuteronomy 32:17, the text states, “They sacrificed to demons, not to God, to gods they had not known, to newly appeared gods, which your fathers did not fear.” This verse highlights the Israelites’ apostasy in turning away from the worship of Yahweh to serve foreign deities, identified as שֵׁד (shed).
Similarly, Psalm 106:37 recounts, “They sacrificed their sons and their daughters to demons.” This passage underscores the abominable practices that the Israelites engaged in, influenced by surrounding nations, which included the sacrifice of their children to these demonic entities.
The concept of שֵׁד (shed) reflects the ancient Near Eastern understanding of spiritual beings that exert influence over human affairs, often in opposition to the will of God. These beings are depicted as having power and authority, yet they are ultimately subordinate to the sovereignty of Yahweh.
In the Ancient Hebrew Lexicon Definitions (meanings are given for דס instead of שד because the letter sin ש and samekh ס are interchangeable) דס means 1. field – a level piece of ground for planting crops or setting up tents or structures, 2. Stocks – a level beam for holding the feet of prisoners (Strong’s H5465), מסד means foundation – a level place (Strong’s H4527), means field – a level place, 2. Blast (Strong’s H7709 and H8309), דדס means harrow (Strong’s H7702), and דהס means field (Strong’s H7704).
In A Hebrew & Chaldee Lexicon to the Old Testament by Dr. Fuerst, p. 969 דס means ‘stocks’ in which the feet of a prisoner were shut up in Job 13:27, 33:11, מהפכת is used for it in Jer 20:2. In Acts 16:24 classified as G3586 that means ‘wood, tree, staff, cross’ and translated ‘stocks’, in other cases the Hebrew עץ is translated ‘clubs, tree, or cross’. In A Dictionary of the Targimim p. 956 דס means ‘block (to obstruct), torturing stock’.
In Fuerst’s Lexicon p. 970 סוד means prop. ‘to sit, hence ‘to sit down’ for consultation, 1. prop. ‘a sitting’ hence ‘a circle, an assembly’ Jer 6:11, 2. Metaphor. ‘mutual consultation’ Prov 15:22, ‘counsel’ together Ps 55:14, 3. ‘a determination taken in confidential circle’ Am 3:7, 4. ‘a secret’ Prov 11:13. Strong’s H5475 (21 occurrences) means ‘council, counsel’ from H3245 (41 occurrences) יסד that means ‘to establish, found, fix’. In 1 Cor 3:12 themelios סוד (Strong’s G2310 16 occurrences) is translated ‘foundation’, in Rev 21:14 “to wall the city two ten foundation stones מוסדות, and upon them two ten names and two ten apostles the lamb.” In Rev 21:19 “And foundations מוסדות wall the city garnished with all stones precious the foundation המוסד the head jasper, the second sapphire and the third chalcedony the fourth emerald.”
דדס means ‘to shut up, to fetter’.
For סדה see סדם that means ‘Sodom’, said to have been destroyed by fire from heaven in the time of Abraham, and to have been submerged in the Dead Sea Gen 13:13, 18:10, 19. Strong’s H5467 (39 occurrences) Sodom, a Canaanite city, from an unused root meaning ‘to scorch, burnt’.
(A thorough analysis is required of Strong’s H7699 where shad allegedly means ‘breasts’, and Strong’s H7706 where shadday is alleged to mean ‘Almighty’ to describe Yahweh.)
163. We looked at aph אף in Gen 2:7, categorized as Strong’s H639 (276 occurrences) that means ‘nostril, nose, face, anger’ in Fact #70. According to Brown-Driver-Briggs אף is used mostly of human or divine anger, the latter being evident in the context of Gen 2:7.
In Gen 3:1, the same word aph אף is categorized as Strong’s H637 (134 occurrences) that denotes addition, esp. of something greater, but was anger being expressed in this verse, and translated ‘yea’, a meaningless word to disquise this fact?
In the verses below ‘anger’ fits the context of the sentences, and we see how easy it is to substitute a meaningless word in place of one which provides critical information, which is impossible to see without a critical look at the Hebrew text and translation:
In Gen 18:23 Came near Abraham and said “In anger (אף translated ‘would also’) you destroy the righteous with the wicked?”, and similarly in verse 24 Abraham asks Yahweh “In anger (אף translated ‘would also’) you destroy and not spare the place for the fifty righteous in it?”
In Lev 26:16 “In anger (אף translated ‘also’) I will do this to you . . .”, in verse 24 “Will walk in anger (אף translated ‘also’) I to you contrary and will punish you . . .”, in verse 28 “. . . will chastise you in anger (אף translated ‘even’) . . .”, in verse 39 “. . . in anger (אף translated ‘also’) in iniquities their fathers in union with them they shall waste away.”, in verse 40 “. . . and in anger lord walked my people (im עמי translated ‘to me’) in opposition.”, and in verse 41 “In anger I walk people in opposition
In Num 16:14 “Anger not upon land flowing milk and honey . . .”
In Deut 2:11 “Rephaim regarded as angry these like the Anakim . . .”
In Ps 89:21 “Guide my hand you established in union with him, in anger my arm will be strong him.”
In Ps 119:3 “Anger not make them wicked, in road of him walk them.”
Strong’s H644 (25 occurrences) אפה means ‘bake’, but anger fits the context in Hosea 7:4 “All idolaters like desire kindled from anger (אפה translated ‘baker’) . . .” and in 7:6 “For draw near desiring evil (תנור translated ‘an oven’) in heart while lie in wait all the night sleeps their anger (אפה translated ‘baker’ in KJV, but ‘anger’ in ESV and NASB), in morning it burns like fire flaming.” Translated ‘bakes’ in Isa 44:15, in conjunction with לחם translated ‘bread’ (Strong’s H3899 296 occurrences) that can mean ‘fight, do battle’ (Strong’s H3898 177 occurrences), possibly ‘will anger to war’. There are also 2 occurrences of אף in Isa 44:15, the first with חם (Strong’s H2552 13 occurrences) that means ‘be/become warm’ (translated ‘hot’ in Hosea 7:7), translated ‘warm himself yes’ and the second with לחם , translated ‘bread indeed’. 8 of the 25 occurrences are in Gen 40 & 41 in which Joseph interprets a dream about a chief (sar שר means ‘chief, ruler, captain, prince’) ‘baker’ (אפה), evidence the text is either mistranslated or not inspired.
164. The noun tavek תוך (Strong’s 8432 418 occurrences) means ‘midst’, from tavah תוה (Strong’s H8427 3 occurrences) that means ‘to make, set a mark’, that is from tav תו (Strong’s H8420 3 occurrences) that means ‘mark’, and Strong’s Exhaustive Concordance adds ‘a signature – desire’, a sign of exemption from judgment Ezek 9: 4, 6. Less certain are the verb tavah תוה (Strong’s H8428 1 occurrence) means probably ‘to pain, wound’, and tevah תוה (Strong’s 8429 1 occurrence) in Aramaic means ‘to be alarmed’.
In Fuerst’s Lexicon p. 1461 תו means prop. an incision, notch, hence 1. ‘a sign’ specially in the form of a cross, made on the forehead in order to have a person spared Ezek 9:4, 6, 2. The cross-shaped sign of subscription X, instead of a name Job 31:35.
On p. 1462 תוה means I ‘to mark, determine, measure, inscribe’, pih. ‘to make marks, to scratch’, II prop. same as Aram. ‘to be astonished’ at a thing, hence metaphor. ‘to be vexed, grieved’, in Aramaic ‘to be astonished, terrified’ Dan 8:24. In the form תוך means I the same as ‘to split, to divide, to separate’, II ‘to sink, to settle, to incline, to be sunk deep’, fig. ‘to be struck down, bowed, humbled’. On p. 1463 means (not used) ‘to split, to divide’ into two halves, having the fundamental signification ‘to cut, to divide’, or ‘the point of separation, the middle, space between’ Num 35:5, ‘dividing between’ Gen 1:6.
Fuerst’s definition reveals a connection between the noun tav תו (Strong’s 8420 3 occurrences) that means ‘mark’ and tavek תוך which could be tav תו with a kap suffix that means ‘your’, resulting in the meaning ‘your mark’.
165. The verb naga נגע (Strong’s 5060 150) means ‘touch (with violent intent), be struck (inflicted)’, and the noun nega נגע (Strong’s 5061 78 occurrences) means ‘plague, sore, infection or mark (of leprosy)’. According to Strong’s Exhaustive Concordance, the primitive root that means “to touch, i. e. lay the hand upon (for any purpose, euphem. to lie with a woman), by implication to reach, to arrive, to acquire, violently – to strike (punish, defeat, destroy, etc.)”.
In Fuerst’s Lexicon p. 903 נגע means prop. ‘to strike, to beat’ hence 1. ‘to smite, to punish, to inflict with plagues upon’ of God Isa 53:4, Ps 73:14, 2. With a weaker sense ‘to touch’ e. g. an unclean thing Isa 52:11, 3. In a local sense ‘to touch upon’ Hos 4:2, ‘to reach to a thing’ 1 Kings 6:27, 4. ‘to come to, arrive at’ 2 Sam 5:8, nif. ‘to be smitten’ Josh 8:13, pih. ‘to smite, to inflict plagues’ Gen 12:17, puh. ‘to be smitten’ Ps 73:3, hif. נגיע ‘to cause to touch’ or ‘come into close contact with’ Isa 6:7. Also, ‘a blow, a stroke’ hence ‘chastisement, punishment’ Prov 6:33, ‘suffering, injury’, inflicted upon one, esp. God’s strokes, i. e. diseases inflicted, as leprosy, pestilence Gen 12:17, Exod 11:1.
166. The conjunction pen פן (Strong’s 6435 133 occurrences) means ‘lest’ but is translated as ‘otherwise, so’, used in constructing warnings, the clause introduced is nearly always future tense.
In Fuerst’s Lexicon p. 1135 פן means 1. Expresses a thing that is to be avoided by a preceding action, 2. Denotes the fear of misfortune and wish to avoid it ‘that not, lest’, 3. Fear of a fact already done ‘that may not’, 4. ‘that not’ increases the power of not.
167. In Fact #129 we looked at the verb muth מות (Strong’s 4191 839 occurrences) that means ‘to die’ is found in Gen. 2: 17 and 3:4. In the same form מות as a noun (Strong’s 4194 155 occurrences) means ‘death’.
In Fuerst’s Lexicon p. 789 מות means ‘to be stretched, to be extended, to stiffen, to be spread out’ of the limbs, a phenomenon of the expiring body, hence ‘to die’ of men or animals Exod 11:5, also ‘to go down’ Hos 13:1, ‘to be destroyed’ Amos 2:2, pih. מותת ‘to kill, to slay’ Judges 9:54, 2 Sam 1: 9, 10, ‘to bring to death’ Ps 109:16, fig. Ps 34:22, hif. ‘to kill, to slay’ 2 Sam 3:30, ‘to destroy’ Num 14:15, Hos 9:16, ‘to bring or execute death’ commonly inflicted by God. Also prop. the state of being dead or lying dead then 1. ‘death’ 2 Sam 15:21, ‘dying’ Num 35:25, ‘pestilence, plague’ Jer 15:2, 18:21, 2. Place of the dead ‘hades’ Prov 14:12, 16:25, 3. Extreme fearfulness, sorrow’ Ps 55:5.
Muth מות is often found in the form מת, identified by Strong’s as the perfect form of muth מות, which is the same form as math מת (Strong’s H4962 21 occurrences) that means ‘male, man’.
In Fuerst’s Lexicon p. 885 מת plur. מתים means prop. a long-stretched one, giant’ hence ‘a man’, in the plural people, ‘warriors’ Isa 3:25, ‘a soldier’, Gen 34:30 and Deut 4:27 ‘people of number’ i. e. which one can number = ‘few’, with the additional idea of disunion Isa 41:14, in combination with מתי שוא Ps 26:4, Mathbal, Mathal, the name of a Tyrian King.
Strong’s H4970 (43 occurrences) מתי means ‘when’ and in Fuerst’s Lexicon p. 886 מתי means ‘extension, continuance of time’ hence interrogative ‘when?’
In Gen. 3:3 & 4 muth is found in the form מתון, however the Targum Onkelos has instead מותון, muth מות with the diminuitive suffix, translated ‘die’ in Ps 82:7.
168. Strong’s H1843 (5 occurrences) means ‘knowledge, opinion’, H 1844 דעה (6 occurrences) means ‘knowledge’.
The noun daath דעת (Strong’s 1847 95 occurrences) means ‘cunning, ignorantly, knowledge’, from the verb yada ידע (Strong’s H3045 942 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).
In Fuerst’s Lexicon p. 335 דע means ‘knowing’, ‘what one knows, knowledge’ of a thing Job 32:6, 10, 17, 36:3, plural ‘wisdom’ consisting of a fulness of knowledge Job 37:16. In Fuerst’s Lexicon p. 542 ידע means ‘to perceive by the organs of sight’, in this sense ‘to mark, to perceive’ I 1. ‘to see, ‘, 2. ‘to perceive, to mark, to experience’ first by sight Isa 6:9, Job 5:24, then by hearing also Gen 9:24, Lev 5:1, or by feeling Gen 19:33, so that it might be translated ‘to hear, to feel’, signifying feeling and experience by the senses, particularly in the case of threatenings and promises as far as punishment, promise are felt by the senses Exod 6:7, Ezek 6:7, 7:4, 11:10, Hos 9:7, hence ‘to feel’, punishment Ps 14:4, 3. Metaphor. ‘to lie with’ Gen 4:1, 24:16, 4. ‘to mark, to understand, perceive, discover’ mentally Gen 8:11, Judg 13:21, 5. ‘to know’ generally Prov 17:27, pih. 1 ‘to cause to know, to show, to point out’ Job 38:12, 2. (not used) ‘to be very knowing’, i. e. ‘to be wise, prudent, skilled in enchantment’, puh. ‘to be known’ an acquaintance, a friend Ps 31:12, 55:14, 88:9. Strong’s #3045 means ‘know (perceive), learn to know (experience)’ good and evil, ‘recognize, admit, acknowledge, confess’ Jer 3:13, 14:20, Isa 59:12, Ps 51:5, ‘consider’ Deut 8:5, ‘know’ a person = ‘be acquainted with’ Gen 29:5, ‘know’ a person carnally of sexual intercourse Gen 4:1, 19:8, 24:16, 38:26, Num 31:17, ‘know’ how to do a thing Jer 1:6, 6:15, Isa 50:4, 56:11, Isa 7:15, 16, ‘be skilful in’ Gen 25:27, Isa 29:11, 12, ‘have knowledge, be wise’ Eccl 9:11, Isa 1:3, 29:24, 56:10, Prov 4:1, 17:27, 24:14, 30:3, ‘be made known, make oneself know’, ‘be perceived’ Gen 41:21, Ps 74:5, ‘be instructed’ Jer 31:19.
In Gen 4:1 Adam ‘knew’ (yada ידע) covenant with (eth את not translated) his wife, Eve and she conceived . . .”, and again in v25. Similarly in Gen 4:17 Cain ‘knew’ covenant with (eth את not translated) his wife and she conceived . . .”. In verses where yada is used of sexual relations, it is translated ‘had sexual intercourse’ in the Aramaic Bible, ‘had relations’ in Berean Study Bible. This reveals that yada means not just ‘knowing’ in terms of understanding but experiencing a close relationship with. As a result, we must consider that consuming from the tree of ‘knowledge’ of good and evil in Gen 2:9, 17, & 3:5, means ‘learning, experiencing’ good and evil.
Brown-Driver-Briggs lists alternative meanings ‘know by experience’ as the meaning in Joshua 23:14, ‘learn to know’ in Hosea 13:14, ‘learn’ in Hosea 9:7, Isa 9:8 & Ps 14:4, ‘experience’ vengeance in Ezek 25:14, ‘recognize, admit, acknowledge, confess’ in Jer 3:13, 14:20, Isa 59:12, and Ps 51:5, ‘know’ a person, i. e. ‘be acquainted with’ Gen 29:5, ‘know a person’ carnally, of sexual intercourse in Gen 4:1, 17, 25, 24:16, 38:26, 1 Sam 1:19, Judges 19:25, 1 Kings 1:4, Numbers 31:17, Judges 11:39, 21:12. In Ps 89:15 yada is translated ‘learned’ in NIV, rather than ‘know’, which aligns with the context of the sentence.
Not to be confused with chokmah חכמה (Strong’s H2451 149 occurrences) in Ezekiel 28, the ‘wisdom’ of princes of Tyre (the enemy), by which they made for themselves rich, and gathered gold and silver in their treasuries v.4, and lifted up their heart v. 5, and set their heart as heart gods v.6, resulting in Yahweh bringing enemy nations against them v.7, into the grave thrown down and die the death of slain in the midst of the seas v.8, they are men not gods in the hand of their slayer v.9, the death of uncircumcised they will die by the hand of strangers v.10. As prophesized in Isa 29:14 Yahweh will forsake the wisdom (chokmah חכמה) of the wise and discernment of those who understand will hide.
169. The Hebrew Bible, Targum Onkelos and Samaritan Targum each have different words translated ‘open’.
In the Hebrew Bible, the verb paqach פקח (Strong’s 6491 20 occurrences) means ‘open’, plus 1 occurrence in Isaiah 61:1 not assigned a number by Strong’s is included with qoach as a compound word קוח פקח (Strong’s 6495 1 occurrence) meaning ‘open prison’. In the same form piqqeach פקח (Strong’s 6493 2 occurrences) means ‘seeing’ and is translated as ‘clear-sighted’ in Ex. 23:8, the opposite of the meaning of the root piq פק (Strong’s 6375 1 occurrence) that means ‘tottering, staggering’, or ‘knock/shake’ as it is translated in Nahum 2:10 “knock the knees (weak from fear)”, from the verb puq (Strong’s 6328 2 occurrences) that means ‘to reel, totter’ found in the form פק in Isaiah 28:7 and the form פיק in Jer. 10:4 where it is translated ‘topple’.
In Fuerst’s Lexicon p. 1147 פקח means ‘to split, to break asunder, to divide’ hence ‘to open’ the eyes, to see 2 Kings 4:35, 19:16, ‘to exercise watchfulness over one’ Jer 32:19, ‘to have a protecting eye’ Zech 12:4, fig. ‘to be open-eyed’, i. e. ‘prudent’ (see pih.), ‘to have eyes open’, i. e. ‘to be watchful’, opposite of to be sleepy, lazy Prov 20:13, ‘to open one’s eyes’, i. e. to make him see, of God 2 Kings 6:17, to make the blind see Ps 146:8, ‘to give to hear’ Isa 42:20 ‘opened his ears and headed it not’, nif ‘to be opened’ of the eyes, i. e. to attain to understanding Gen 3:5, 7, in a spiritual sense Isa 35:5, pih. I ‘to open well’ the eyes, i. e. ‘to see well’, figure. ‘to be intelligent, prudent, wise’, pih II ‘to open’, i. e. ‘to unfetter, to set free’. Also ‘seeing’ oppos. to Exod. 4:11, fig. ‘intelligent’ Exod 23:8, modern Hebrew ‘a wise, prudent one’.
According to Abarim Pulications, פקח “describes the physical or mental ability to see or hear but not necessarily the willingness to do so. The ultimate act of comprehending a sight or obeying a thing heard requires open senses but also an open heart.” For example, in Isa 35:35 “Then will open the eyes of the blind . . .”, Isa 61:1 “and to bound opening (פקח) prison.”, and in John 9:10, 14, 17, 21, 26, 30, & 32 of Yahshua (פקח) opening the eyes of a blind man.
In the Targum Onkelos, we find the Hebrew pethach פתח that also means ‘to open’, but is used in a context that results in understanding in Luke 24:32 Yahshua “opened (פתח) to us the writings”, and similarly in v. 45 he “opened (פתח) their hearts to understanding the writings”. In Rev 3:7 “open (פתח) and no one shut, shut and no one open (פתח)”, and similarly in Rev 5:2 & 3 “open the book”.
In Fuerst’s Lexicon p. 1165 פתח means ‘to open’, ‘to throw open’ Isa 14:17, i. e. ‘to let go’ from captivity, the earth, i. e. to cause to spring forth Isa 45:8, pih. 1. ‘to open, to keep open’ Isa 60:11, i. e. ‘to uncover’ then ‘to loose, to set free’ Isa 58:6, 2. ‘The ear is open’ Isa 48:8, i. e. it perceives and hears, 3. ‘to engrave’ of the stone Exod 28:9, ‘to plough, to dig through’ Isa 28:24, puh. ‘to be engraved’ Exod 39:6, ‘an opening, revelation’ Ps 119:130. Also, 1. ‘an opening, entrance’ Gen 18:3, 2. Metaphor. ‘door’ Prov 17:19, Aramaic the same as Hebrew hence ‘opened’ Dan 6:11, 7:10. Strong’s H6605 (145 occurrences) means ‘open’, also ‘free’ Ps 105:20, 102:21, Jer 40:4, ‘loosen’ bonds Ps 116:16, Isa 58:6, Job 39:5, H6606 (2 occurrences) Aramaic means ‘to open’, H6607 (164 occurrences) means ‘opening, doorway, entrance’, H6608 (1 occurrence) means ‘opening, unfolding’.
The Samaritan Targum contains instead the word gal גל (Strong’s H1530 34 occurrences) that means ‘a heap’, from galal גלל (Strong’s H1556 18 occurrences) means ‘to roll, roll away’. With the he suffix גלה (Strong’s H1540 185 occurrences) means 1. ‘to uncover’ the ears 1 Sam 9:15 or eyes in Num 24:4, 16, 2. ‘remove, depart’ Isa 24:11, 3. ‘go into exile/captivity’ Micah 1:16 (in the form גל), although גל is translated ‘show yourselves’ in Isa 49:9, ‘captives’ fits the context. Strong’s H1541 (9 occurrences) in Aramaic means ‘to reveal’, and 7 occurrences in Daniel 2 are translated ‘reveal’, but 2 occurrences in Ezra 4:10 & 5:12 are translated ‘deported, carried away, taken captive’.
In Gen 3: 5, 6 and 7, where the Hebrew Bible has כי, the Targum Onkelos has instead ארי and the Samaritan Targum הלא. Are these three different words with different meanings or is there some connection between them?
The Hebrew כי (Strong’s H3588 4481 occurrences) that means ‘that, when, since, as, because’ denoting a relationship with the preceding clause. There is one isolated occurrence in Isa 3:24, where כי (Strong’s H3587 1 occurrence) means ‘a burning, branding’, from כוה H3554 (2 occurrences) that means ‘to burn, scorch, brand’. In Fuerst’s Lexicon p. 650 כי means I ‘a prick, a mark, a brand’. Brown-Driver-Briggs notes that כי is often found after verbs of seeing, like in Gen 1:10 where ‘saw gods that כי good’ (the same phrase is found in Gen 1:4, 12, 18, 21, and 25), and Gen 3:6 where ‘saw the woman that כי good’. Is this evidence that כי means ‘mark, brand’ in these verses, and not ‘that’ as it is translated?
The Targum Onkelos has instead ארי (Strong’s H738 78 occurrences) that means ‘a lion’, or ‘pierce’ according to Strong’s Exhaustive Concordance, from H717 (2 occurrences) that means ‘to uncover, to expose, to bare’. In Fuerst’s Lexicon p. 141 אר means ‘strong man, hero, giant’ particularly of the supreme Ba’al in the mythology of the Phenicians, Babylonians, etc., hence in compound proper names of deities, persons, localities, and on p. 147 ארי means ‘lions’ made from metal melted and gilded over by art 1 Kings 10:20, ‘a lion’ prop. the powerful, courageous Num 24:9 as a figure of the rulers of the people Ezek 22:25. Can be a form of אור that on p. 42 means 1 ‘to be clear, to lighten, to become bright’, 2 ‘to become clear’ applied to the eyes, as the sign of enlightenment 1 Sam 14:27, 3 ‘to grow green, to sprout, to blossom’. In Exodus 14:20 “According to A Dictionary of the Targumim p. 118, one of the possible meanings for ארי is ‘behold’, in most cases corresponding to כי ‘that, so that, because, if’. Also, I ‘to point, throw’ hence ‘to argue, question, discuss’, ‘to pluck’ esp. figs, II ‘lion’ – ‘brave man, distinguished scholar’.
The Samaritan Targum has instead הלא (Strong’s H1972 1 occurrence) that means ‘to be removed far off’, from H1973 (16 occurrences) that means ‘out there, onwards, further’ often translated ‘beyond’, from a primitive root ‘to the distance’, i. e. far away, also of time ‘far – back, beyond’, hence ‘forward, yonder’. In Fuerst’s Lexicon p. 360 הלא means ‘to remove’, nif. ‘to be dispersed to a distance’ Mic 4:7, ‘distance, remoteness’, 1. an adverb of place ‘thither, away, afar off, away’ Gen 19:9, 2. an adverb of time ‘since they were and onward’ i. e. till now, ‘from that day forward’ 1 Sam 18:9.
There is alignment in the meanings of these words, in that the teachings of a ‘distinguished scholars’, the leadership of powerful, is a ‘prick, piercing’ that leads to ‘dispersion, removal’ from God’s presence. In Gen 3:6 of the Targum Onkelos, the surrounding words support that the woman (mighty fire) was pleased to receive into herself the strong man, perhaps receiving the teaching of him. This also aligns with ets עץ meaning ‘counsel, advice’, and ‘purpose, plan’ (see Fact #175), translated ‘tree’ in Gen 2 & 3.
171. The Hebrew noun ayin עין (Strong’s H5869 887 occurrences) means ‘eyes’, as a physical organ of man, showing mental qualities like arrogance in Isa 2:11, 5:15, Ps 101:5, desire Ezek 24:31, 25, figurative of mental and spiritual faculties, esp. ‘in the view, opinion’ Gen 16:4, 5, 21:11, 12, 34:18.
In Fuerst’s Lexicon p. 1041 עין means 1. ‘the eye’ as the organ of sight Isa 64:3, direct the eye to a person or thing Job 32:8, ‘an eye for an eye’ i. e. one for another Deut 19:21, looking (= feeling) friendly Prov 22:9, envious Deut 15:9, humble Job 22:29, proud Prov 6:17, in the eyes of = in the opinion, sight of, according to his view, away from the eyes of = without his knowledge, behind his back, 2. Eyes as the fountain of tears Jer 8:23, 3. ‘A look’, piercing Job 16:9, 4. What presents itself to the sight ‘a phenomenon, appearance, sight, prospect’ Num 11:7, Lev 13:5, עין as a designation of outward appearance and so for self, עיני I myself Job 19:27, before me Isa 1:16, 5. ‘the eye, bead, pearl’ of wine Prov 23:31, 6. ‘A fountain’ Gen 16:7, 7. The proper name of a city of Simeon, 8. The same as ‘nothingness, vanity, sin, a lie’ therefore like that word Isa 66:3, ‘an image’ Hos 10:10, the two idols, i. e. the two golden calves 1 Kings 12:28, Zeck 5:6 ‘that is their guilt’ (LXX, Syr.) which is something heavy Isa 1:4, which has been made full, like a sum or a measure (Gen 15:16, Matt 23:32) Ps 73:6 ‘their sin proceeds from an insensible heart’.
172. The noun taavah תאוה (Strong’s 8378 21 occurrences) mean ‘desire, greedily, lusting’, indicated by NAS Exhaustive Concordance to be the same as avah תאו (Strong’s 183 25 occurrences) that means ‘desire, lust, crave’. Taavah is translated as ‘pleasant, a delight’ in Gen. 3:6 conveys a positiveness that belies the danger of lust and greed. From the noun teo תאו (Strong’s 8377 2 occurrences) that means ‘wild ox’, that with the he suffix becomes taavah which indicates movement toward (see fact 54 d) being a ‘wild ox’.
In Fuerst’s Lexicon p. 1454 תאוה means 1. ‘a longing desire, wish’, 2. ‘bound, limit’ Gen 49:26.
In Num 11:4 avah and taavah are found together and translated ‘yielded to craving’.
The context in Numbers 11: 1 – 4 is similar to Genesis, as follows:
In Num 11:1 “and be the people (am עם) complain (anan אננים) evil (ra רע) ear Yahweh hear (shama שמע found in Gen 3:8, 10, & 17), Yahweh angry (charah חר) and burned/consumed (ba’ar בער) among them fire Yahweh and consumed in (akal אכל) outskirts (qatseh קצה) the camp.”
In Num 11:2 “ and cry out (tsaaq צעק) the people to Moses (Mosheh/mashah משה that means ‘to draw out’) intervene (palal פלל) Moses to Yahweh and quench (shaqa שקע) the fire.”
In Num 11:3 “Called appointed name the place it Taberah (תבערה from baar) because burned (ba’ar בער) among them fire Yahweh.”
In Num 11:4 “The multitude lords (aser translated ‘who were’) gather together (qereb אספסף translated ‘among them’) yielded (avah תאו Strong’s 183 25 occurrences that means ‘desire, lust, crave’) to craving (taavah תאוה Strong’s 8378 21 occurrences that means ‘a desire’) and return (shub שוב in the form שב translated ‘return’) wept (bakah בכ ) also sons of Israel and said ‘who will give us to eat (akal Strong’s 398 found 21 times in Gen 2 & 3 which resulted in Adam being removed from the garden of Eden) meat (basar בשר often translated ‘flesh’ as in Gen 2:21, 23 & 24)?’”.
173. The verb chamad חמד (Strong’s 2530 28 occurrences) means ‘desire, covet’ (see fact 78), found in Gen. 2:9 and 3:6 with the prefix נ which indicates 1st person, plural, future tense ‘we will desire’.
In Fuerst’s Lexicon p. 456 חמד means ‘to desire, to wish’ Exod 20:17, Deut 5:18, 7:25, ‘to like, have pleasure in’ Isa 1:29, i. e. to choose intentionally Ps 68:17, ‘desirableness, loveliness’ Isa 32:12, Amos 5:11.
174. The verb sakal שכל (Strong’s 7919 63 occurrences) means ‘be prudent, prosper’, found in Gen. 3:6 with a yod in the middle שכיל indicating a damaged form of prudence, or prospering, perhaps indicating ‘greed’. The same form as the noun shobel שבל (Strong’s 7640 1 occurrence) that means ‘skirt, train’ in the sense of trailing. Also, the same as the noun shibbol שבלים (Strong’s 7641 19 occurrences) that means ‘branch, channel’. Strong’s H7921 (23 occurrences) means ‘to be bereaved’, 1. ‘make childless’, 2. ‘cause barrenness or abortion’, from a primitive root that means ‘to miscarry’, i. e. suffer abortion.
In Fuerst’s Lexicon p. 1380 שכל means I 1. ‘to cease, to be annihilated’, and so ‘to lose’ Gen 27:45, ‘to be childless, forsaken’ Gen 43:14, ‘to be made solitary or desolate’, Pih. ‘to make childless’ Gen 42:36, ‘to snatch away’ Jer 15:7, ‘to desolate’ Ezek 14:15, ‘to destroy” Ezek 5:17, ‘to cause to lose young’ Gen 31:38, ‘to make unwholesome’ hence to extirpate, a population Ezek 36:12, hif. שכיל ‘to bring into the world dead children’ Hos 9:14, ‘give them a miscarrying womb’ Jer 50:9, II – ‘to interweave, to tie or twist together, to bind’. Also, ‘to look at, to behold, to view’, 1 -‘ to act prudently’ 1 Sam 18:30, 2. ‘to be intelligent, prosperous’, prosperity being regarded as the result of wise conduct, pih. ‘he laid his hands prudently’ Gen 48:14, hif. שכיל ‘to look at, to behold’ Gen 3:6, hence ‘to understand’ in Dan 9:25.
175. In Fuerst’s Lexicon p. 1444 שרף means I ‘to burn up’ Isa 44:16, ‘to burn by a burning’, i. e. to harden bricks by means of fire, ‘to be fiery’ of the poison or breath of a serpent, perhaps also ‘to pierce’ with a venomous bite, nif. ‘to be burned’ of men Gen 38:24, sacrificial gifts Lev 4:12, puh. ‘to be burned’ Lev 10:16, it also had the signification ‘to swallow, to drink’, and ‘to creep’, II ‘to be high, to project’ of localities, ‘to overtop’ of pinnacles and the points of walls, fig. ‘to be prominent, distinguished, renowned’. Also 1. ‘the burning, kindling one’ by a venomous bite Deut. 32:24, or ‘the stinging one’, then a sort of poisonous serpent Deut 8:15, an artificial serpent of brass Num 21:8, fig. applied to dangerous power Isa 14:29, 2. ‘high, noble one’, higher beings in a human form, angels, who stand around God’s throne Isa 6:2. Not connected to the Seraph which did not have the form of a serpent, nor the Serapis or Sphinx of the Egyptians, 3. ‘a noble, distinguished one’ 1 Chr 4:22. On p. 1445, שרף with the he suffix means ‘a burning’ of precious spices at funerals 2 Chr 16:14, 21:19, ‘the being burnt’ as a divine punishment Lev 10:6, ‘the baking’ of bricks Gen 11:3, ‘the burning’ of sacrifices Num 19:6, 17, of military arms Isa 9:4. Strong’s H8314 (7 occurrences) שרף means ‘serpent’ usually venomous (possibly from burning effect of the poison), from (the same form as) Strong’s H8313 (117 occurrences) that means ‘to burn’.
176. The noun ets עצ (Strong’s H6086 329 occurrences) means ‘tree(s), wood’, allegedly from atsah עצה (Strong’s H6095 2 occurrences) that means ‘to shut’ translated ‘winks’ his eyes in Proverbs 16:30, the same form as etsah עצה (ets עצ with the he ה suffix that indicates movement towards in Fact #54d) that means ‘counsel, advice’, also ‘plans’ as it is translated in Isa 14:26, 19:3, Ps 33:10 (Strongs H6098 89 occurrences) from yaats יעצ (Strong H3289 78 occurrences) that means ‘to advise, counsel’, also ‘planned, devised’ as it is translated in Isa 23:8, 9, & 32:7.
We know from the use of ets עצ in Ezekiel 31, the trees are rulers made lofty by the waters of the deep v4, in whose shadow all the living of the field made their home, all nations great v6, and envied all trees of Eden lords in the enclosure the gods v9, so Yahweh put them in the hand of the mighty one (el איל like ish the yod may indicate corruption) of the nations v11, cut it down strangers, tyrants of the nations and reject it v12, and on its ruin will settle all the birds of the heavens, and upon its branches will be all the living of the field v13.
Instead of ets עצ, the Targums have words that support a tree being one who is exalted, a ruler or leader, in Genesis 1 – 3.
The Targum Onkelos has עילן that is said to refer to the Cabbalistic tree, which represents the Sephir-genealogy, biblical figures taken from plants, root and branch become ancestors and descendants (comp. Sir 23:25, 40:15, Wisd. 4: 3 – 5, Rom 11:16) on p. 147, ref. #142 in The Book of Job, Translated by Francis Bolton. Perhaps a form of על that means 1. most high, hence ‘God’, applied to men who are ‘raised up on high, exalted, famous’.
The Samaritan Targum has instead אילן that in Aramaic means ‘a tree’ (Strong’s H363), used in Dan 4 to represent King Nebuchadnezzar, likely a form of איל that in Fuerst’s Lexicon p. 72 means ‘a stag, hart’, or 1 ‘ power, strength’, concr. ‘hero, warrior, powerful one, chief’ Exod 15:15, 2 ‘a strong tree’, hence ‘oak, terebinth’, 3 ‘a ram’ so called from its strength, an animal used for sacrifice. ‘The mighty one (el איל) of the nations’ in Ezekiel 31:11 likely refers to Satan, the ‘ruler of this world’ John 12:31.
177.Akal אכל means ‘burn up, consume, devour, eat’ (see Fact #128) in both Hebrew (Strong’s H398), and Aramaic (Strong’s H399), as well as ‘food’ (Strong’s H400 44 occurrences), but is translated ‘eat’ or ‘food’ in Genesis 1 to 3, supporting a literal interpretation of ‘eating from (out of) the tree’. However, the Targum Onkelos and Samaritan Targum often contain instead the word yakol יכל that means ‘be able, have power, prevail, endure’ in both Hebrew (Strong’s H3201 192 occurrences) and Aramaic (Strong’s H3202 12 occurrences).
In Fuerst’s Lexicon p. 567 יכל (abs. form יכול) also means ‘to put together, to hold together’, to receive (into self), to contain in self, figurat. ‘to bear’ Isa 1:13, i.e. to take up what is laid upon one, a burden. Synonyms for ‘bear’ include ‘tolerate’, as to ‘accept, abide’, ‘assume’ as to ‘shoulder, carry’, or ‘show’ as to ‘exhibit, manifest’.
The meaning ‘to receive (into self), to contain in self, to take up’ aligns with ‘consuming’ which involves taking into self ‘the knowledge of good and evil’ Gen 2:17. Taking ‘counsel, advice, plans’ from rulers/leaders (see Fact #161), empowers us to act. If we take counsel from the tree of life, we act righteously, but if we take counsel from the tree of knowledge (experience), we sin.
178. The word peri פרי (Strong’s H6529 119 occurrences) means ‘fruit’, often figurative of consequences of actions, good in Isa 3:10, Ps 58:12, and bad in Hosea 10:13, Prov 1:31, from parah פרה (Strong’s H6509 29 occurrences) that means ‘to bear fruit, be fruitful’. Parah פרה (Strong’s H6510 26 occurrences) means ‘a heifer, cow’, the same as par פר (Strong’s H6499 133 occurrences) that means ‘young bull, steer’, from parar פרר (Strong’s H6565 50 occurrences many in the form פר) that means ‘break, frustrate’, from a primitive root that means ‘to break up, cast off, cause to cease, defeat, dissolve, divide, fail, frustrate, make void’.
In Fuerst’s Lexicon p. 1152 פרי means prop. what has broken forth, what has burst forth, hence 1 ‘fruit’, either of the earth or of a tree, and adjective ‘fruitful, bearing fruit’, metaphor. applied to living beings ‘fruit’, i.e. what is born, begotten of animals Isa 14:29 or men Ps 21:11, 2 Figur. ‘the fruit = result, consequence’, of an action, hence ‘atonement’, as the fruit of sin being removed Isa 27:9. The meaning of the yod between the letters in the TO is uncertain, perhaps like the Hebrew it indicates corruption, in this case corrupt fruit. Strong’s H6529 (119 occurrences) means ‘fruit, produce, offspring’, H6524 (36 occurrences) פרח means ‘bud, sprout, shoot’, H6529 (17 occurrences) means ‘a bud, sprout’, H6529 (119 occurrences) פרי means ‘fruit, produce, offspring’, Strong’s H6499 (133 occurrences) פר that means ‘young bull, steer’ and H6510 (26 occurrences) פרה that means ‘heifer, cow’ are either in uninspired text or mistranslated.
Since par פר never means ‘fruit’ literally, it is more accurate to translate it ‘result, consequence’.
Comparison of Text and Translation
In A Comparison of the Text and Translation of Gen 3:1, 2 – 3, 4 – 5, and 6 below, in addition to mistranslations of the Hebrew text, we see many differences between the text of the Hebrew Bible, the Targum Onkelos and the Samaritan Targum, providing another perspective on the conversation between the deceiver (נחש translated ‘serpent’) and the Mighty Fire (אשה translated ‘woman’).
Analysis
According to the traditional narrative, Adam and Eve were living happily in Eden until the Mighty Fire (ishshah translated ‘woman’) was deceived by the serpent in Genesis 3: 1 to 5. But we know from our study of Genesis 1 and 2, the English translation and traditional teaching cover up the corruption of Adam.
The traditional teaching that the seven creation days in Gen 1:1 to 2:3 describe the original creation, and that on the sixth creation day in Gen 1: 26 to 30 God blessed Adam and Eve to multiply, cultivate the earth and rule over every living thing, is a lie. We know from our study, that the seven creation days prophesy the recreation of the world, and the sixth day prophesies the Messiah through whom we are made white and become spirit creatures, in union with him as the righteous male, replacing the fallen Adam as stated in 1 Cor 15:45.
From our study of Genesis 2:4 to 23, we know that Adam was corrupt and in league with Satan. In Gen 2:7 Yahweh formed Adam from the ground and huffed in anger the breath of life and Adam became a living soul, and in Gen 2:21 & 22 when Adam was found to be ‘not good’, Yahweh separated the Mighty Fire (ishshah translated ‘woman’) from him to save her, because in Gen 2: 10 to 15 (in the article A Slave to the Ground) Adam became lofty, having drank the waters of the deep as stated in Ezek 31:4. Adam became the prince of Tyre (צר means ‘adversary’), making Satan the king as described in Ezekiel 28.
Knowing that Adam was aligned with Satan, it’s not a stretch to believe that he was the nachash נחש (see Fact #161) in Gen 3: 1 to 5. Nachash נחש means ‘enchanter, charmer, smooth talker, deceiver’, which Egypt is likened to in Jer 46:22. The mighy nations will lick the dust like a serpent in Micah 7:16 – 17, the curse Yahweh put on the serpent for the deception in Gen 3:14. Satan is called the deceiver (נחש translated ‘serpent) of old in Rev 12:9 & 20:2, but Yahshua also called the Scribes and Pharisees ‘deceivers’ (נחש translated ‘serpents’ in KJV but ‘snakes’ in NASB) in Matt. 23:33. This supports that nachash נחש is adams in league with Satan as described in Ezekiel 28, having become lofty from drinking the water of the deep in Eden described in Ezekiel 31, deceiving the Mighty Fire (ishshah translated ‘woman’) in the garden of Eden.
Genesis 3:1 is translated “was more cunning than any beast of the field which had made Yahweh God”, but should read “became an enemy from all living of the field lord made Yahweh gods”, which aligns with the Samaritan Targum that says “became apostate from branches of foundation cut down experience separation Yahweh gods”. The following mistranslations distort the meaning of the text:
היה is translated ‘was’, but the he suffix indicates future tense ‘became’ (see Fact #54d) enemy (see Fact #157). This is not describing Satan’s fall, which took place in Genesis 1:2 “The earth became empty and waste and darkness over the face of the abyss . . .”. It is the waters of the ‘abyss’ that made Assyria exalted, proud, lofty in Ezek 31: 3 – 4.
Instead of arum ערום alleged to mean ‘cunning’, the Targum Onkelos has ער that means ‘enemy’ in Aramaic (Strong’s H6146), and the Samaritan Targum has סטי that means ‘apostate’. In Fuerst’s Lexicon p. 1322 he explains that shin and sin ש are the same as samekh ס, especially in Phenician and Aramaic, so on p. 1372 סט is the same as שט that means ‘an apostate’, or from the right path, ‘one who has turned aside’, hence ‘an unjust judge’ Hos 5:2. Strong’s H7846 (1 occurrence) means ‘swerver’, perhaps ‘revolter’, from H7750 (2 occurrences) that means ‘to swerve, fall away’, in the form סטים in Ps 101:3.
מכל is translated ‘than any’ which introduces an exception or contrast, but should be translated ‘from all’ meaning ‘the source of’, as it is properly translated in Gen. 3:2 (see Fact #53a).
Chay חית means ‘living’, not ‘beast’ (see Fact #24). The Samaritan Targum contains עפיסת instead of הית in Gen 1:24, 25, 30, 2:19, 20, 3:1 & 14, a compound word that means ‘branch of foundation’. The first part עפי In Fuerst’s Lexicon p. 1076 (Strong’s H6074 means ‘leafage, foliage’, corresponding to עפא Strong’s H6073 Aramaic means ‘branch’) means ‘branch, shoot’ in Dan 4:12, 14 & 21. In Daniel 4 Nebuchadnezzar (an earthly king) is described as a tree (איל) “strong and high, reaching the heavens” v. 11, with “leaves lovely and fruit abundant and food for all in it under shade” v. 12, similar to the description of Adam in Ezekiel 31 except in Aramaic. This may be a clue that the identity of the ‘tree’ is Satan who is now the ruler of the world. The second part סת (in Fuerst’s Lexicon p. 1322 he explains that shin and sin ש are the same as samekh ס, especially in Phenician and Aramaic) שת means ‘a pillar, column’ figur. of the state, i. e. ‘a noble, a prince’ Ps 11:3 of the mighty and high estates of Egypt Is 19:10 in Fuerst’s Lexicon p. 1450 (Strong’s H8356 means ‘foundation’, according to Brown-Driver-Briggs ‘figurative of established usages, laws of nobles’).
In the text of the Targum Onkelos and Samaritan Targum, instead of שדה translated ‘field’, that figuratively means ‘toward ruin’ (see Fact #60), we find ברא and ברה respectively that mean ‘feed to make fat’.
Aser אשר is translated ‘which’ but can mean ‘lord, guide’ (see Fact #119).
In the Targum Onkelos and Samaritan Targum, instead of עשה that means ‘make’, we find דע that means ‘know/experience’ with בד and בדון respectively that mean ‘separation’. This points to Gen 2:4 where Yahweh began separating adams by ‘feeding to make fat’ (bara ברא), and Adams were ‘made’ from the dust/ashes of the ground in Genesis 2:7, at which time they experienced separation from Yahweh.
The first words of the deceiver (nachash נחש translated ‘serpent’) to the Mighty Fire (ishshah translated ‘woman’) in Gen 3:1 are mistranslated to make it appear Satan was posing a question to the Mighty Fire, to disquise the fact that Adam is speaking. The first word אף that means ‘angry’ (see Fact #163) is not translated in any Bible version, and the second word כי is translated ‘indeed’, that can also be a causal particle that means ‘because, for’, connecting the first word to the reason the deceiver is angry. Only Adam or the Mighty Fire (ishshah translated ‘woman’) would be ‘angry’ about receiving this command from Yahweh, and since the deceiver is speaking to the Mighty Fire, we know by a process of elimination that it was Adam speaking.
Three words in Gen 3: 1 to 5 have the nun נ prefix (underlined in the translation above) which indicates first person, plural, future tense ‘we will’; 1st we will consume, 2nd we will open, and 3rd we will covet. The 1st (we will consume) and 3rd (we will covet) indicate that Adam was speaking to the Mighty Fire (ishshah translated ‘woman’), and the 2nd (we will open) reveals that Adam is in league with Satan.
Other evidence that supports Adam was speaking to the Mighty Fire (ishshah אשה translated ‘woman’) is as follows:
Both the Targum Onkelos and Samaritan Targum state in their text “. . . it became in man a soul who is able to speak” in Gen. 2:7 https://tanakh.info/gn2-7 , indicating that the ability to speak is a distinguishing feature of mankind (adams).
When Yahshua said “Just as Moses lifted up the deceiver (nachash נחש) in the wilderness, so the Son of Man must be lifted up, that everyone who believes in him may have eternal life” John 3:14 – 15, he connected Adam to the serpent. The text of Num 21:7 – 9 is difficult but does support the serpent on a pole which became the symbol of health care, was in fact people who spoke against Yahweh in verse 7, however it is a saraph (שרף translated ‘fiery serpent’ but as indicated in Fact #174 can mean ‘high, noble one, distinguished one’ and/or ‘burning’ of sacrifices) that is “set in covenant with it upon a pole” in v. 8, then in verse 9 Moses made “serpent (nachash נחש) bronze (nechosheth נחשת) and put it upon the pole” in verse 9.
Adam is punished as a murderer in Gen 3:17 like Cain was in Gen 4:11 – 12.
That Adam committed the original sin is confirmed by Paul in Romans 5:12 “Just as sin entered the world through one man, and death through sin, in this way death came to all people, because all sinned.”, and 1 Cor 15:22 “For as in Adam all die, so in Christ all will be made alive.”
The traditional understanding of ‘eating from the tree’ in the garden of Eden involving physically removing fruit from a tree and eating it, is not only incorrect, but misleading. In fact, the word translated ‘tree’, ets עצ (see Fact #175) means ‘councel, advice’, thus ‘consuming’ (akal אכל – see Fact #176) from it means receiving ‘councel, advice’, which has ‘consequences’ (peri פרי translated ‘fruit’ – see Fact #177).
From the Hebrew Bible without Vowels or Accents created by JesusSpokeAramaic
Samaritan Targum Interlinear Translation
Here’s the interlinear translation of Genesis 2: 25:
from tanakh.info
Facts About Hebrew
We can add the following to our facts about Hebrew:
157. The Shen שן Word Family is complex, having 5 different meaning streams (the rows highlighted in grey, orange, green, blue and yellow), as shown in the table below:
According to Strong’s Concordance, the following words are connected:
H8142 שנה that means ‘sleep’ is from H3462 ישן that means ‘sleep, grow old’ , and H8139 שנה that in Aramaic means ‘sleep’ and H8153 שנה that means ‘sleep’ are from H8142 שנה that means ‘sleep’ (shaded in gray),
H8127 שן that means ‘tooth’ and H8148 שנינה that means ‘sharp word taunt’ are from H8150 שנן that means ‘whet, sharpen’ (shaded in orange),
H8131 שנא that in Aramaic means ‘to hate’, H8135 שנא that means ‘hating, hatred’, and H8146 שניא that means ‘hatred’, are from H8130 שנא that means ‘to hate’ (shaded in green),
H8133 שנא that in Aramaic means ‘to change’ corresponds to, and H8141 שנה that means ‘a year’ is from H8132 שנא that means ‘to change’, and H8140 שנה that in Aramaic means ‘a year’ corresponds to H8141 שנה ‘that means ‘a year’ (shaded in blue), and
H8136 שנאן that means ‘repetition’and H8145 שני that means ‘second’ are from H8138 שנה that means ‘change – esp. mentally grow insane’ (shaded in yellow).
In the columns of the table above we see the following connections between the different forms of the word shen as categorized by Strong’s Concordance:
The form שינא / שנא is found in words shaded in green that mean ‘hate’ (shaded in green), and ‘change’ (shaded in blue). This is confirmed by Dr. Fuerst, in his book A Hebrew & Chaldee Lexicon to the Old Testament, on p. 1416 שנא means I. The same as שנה (I) 1. ‘to change’ of gold ‘to become black’, i. e. to alter for the worse Lam 4:1 & 2, pu. ‘to be disfigured’ Eccl 8:1, Job 14:20. II. (not used) ‘to shine, to glitter, to lighten’, metaphor. ‘to be distinguished, noble’, hence of angels Ps 104:4. Also, ‘to hate’ Deut 22:13, Judges 14:16,’a hater’ i. e. ‘an enemy’ Prov 13:24, Deut 19:11, pih. ‘to hate much or constantly’ of enemies Ps 44:8, 55:13, 83:3.
The form שן is found in words that mean ‘sleep, grow old’ (shaded in gray), ‘tooth’ (shaded in orange), ‘change’ or ‘year’ (shaded in blue), and ‘change’ (shaded in yellow). Dr. Fuerst provides a broader meaning for שן on p. 1416, ‘a tooth’, representing ‘an instrument with which they destroy’, ‘to gnash one’s teeth against a person, as a mark of rage’.
The form שנה is found in words that mean ‘sleep, grow old’ (shaded in gray), ‘tooth’ (shaded in orange), and ‘year’ (shaded in blue). Dr. Fuerst p. 1418 שנה means I 1. ‘to fold together’ two things, ‘to double’ hence ‘to repeat, to do again’ Neh 13:21, 2. ‘to be changeable, to change’ of God Mal 3:6, ‘to be fickle’ i. e. unreliable Prov 24:21, pih. ‘to change, to alter’ garments Jer 52:33, i. e. of political direction, ‘to pervert’, i. e. to overstep Prov 31:5, ‘to disfigure’ Job 14:20, ‘to change the understanding’, i. e. = to be mad 1 Sam 21:14, Ps 34:1. II (not used) ‘to shine, to glitter, to lighten’,. Also 1. ‘a repetition, a return’ of the sun’s circuit, hence ‘a year’ Exod 23:16, Aramaic the same as Hebrew Dan 6:1, 7:1. Also ‘sleep’ a figure of laziness Prov 6:4, 20:13 and of rest Eccl 8:16, a pleasant thing Jer 31:26, also ‘sleep of death’ Ps 76:6, figurat. ‘a dreamy, torpid thing’ Ps 90:5, Aramaic the same as the Hebrew ‘sleep’ Dan 6:19.
The form שני is found in words that mean ‘tooth’ (shaded in orange)(that Dr. Fuerst states on p. 1416 means representing ‘an instrument with which they destroy’, ‘to gnash one’s teeth against a person, as a mark of rage’), ‘to change’ or ‘a year’ (shaded in blue), and ‘second’ and ‘two’ (shaded in yellow). In Fuerst’s Lexicon on p. 1419 שני means a thing folded, doubled, repeated, and so dual, number two, 1. ‘the two’ Eccl 1, ‘by two’ Num 13:23, 2. ‘a pair’ Gen 6:19, 20, 7:2, ‘the double’ Exod 22:3, ‘two thirds’ Zech 13:8. Also, ‘the shining, the light-giving thing, the colour crimson’. Also, 1. ‘the second, the other’ Gen 1:8, 2. ‘of the second rank’ only Judges 6:25.
Only Strong’s H3462 ישן is not categorized as other Strong’s numbers (however 3 occurrences of shen שן and 1 of שנה are classifed as H3462), indicating a connection between the words. In Fuerst’s Lexicon on p. 619 ישן means I ‘to be juiceless, weak, fading, old’, II ‘to shine, glitter, light’. Also ‘to sink down’ from exhaustion and weariness, ‘to be languid, inactive, weary’ hence ‘to sleep’ Job 3:13, metaphor. of inactivity Ps 121:4 and the sleep of death Job 3:13, pih. ‘to cause to sleep’ Judges 16:19. Also 1. ‘old, belonging to a former year’ spoken of grain Lev 25:22, metaphor. ‘old’, 2. ‘old Beth-Cor 1 Sam 7:11. Also 1. ‘sleeping’ 1 Sam 26:7, Dan 12:2 ‘the dead’, 2. ‘a shining one’ 2 Sam 23:32.
The connection between these words iis confirmed in the article ישן on Abarim Publications, which states “The forms ישן (ysn), שנן (snn), and שנה (snh) are closely related, and their meanings also appear to be in each other’s close vicinity. Then there is the verb שנא (‘sane’), which looks identical to a noun derived from the verb ישן (yashen).” Even yashen ישן that means ‘old’, may have originally meant “withered or flabby, like a lifeless plant with top hanging down as if in sleep”, and connected to repetition in that sleep is “a singular event that is repeated every night”, and shanan שנן that means to sharpen “was done by repeatedly stroking it across a wet-stone”, related to the idea of repeating teachings or insults over and over. Even the disparate meanings of שנה are connected to ‘change’ and ‘repeat’, and “scarlet also seemed to have symbolized the process of purification”. https://www.abarim-publications.com/Dictionary/y/y-si-nfin.html
We discussed in the article The Real Meaning of the Numbers 1 to 7, under the heading Two or Sleep in Death, the connection between ‘a year’ (Strong’s H8140 & 8141) which is the passage of time that causes us to ‘grow old’ (Strong’s H3462), eventually falling to ‘sleep in death’ (a phrase found in Ps 13:3, 90:5 and 1 Thes 4:13), and the ‘second’ day in Gen 1: 7 & 8 when man sinned (changed, became dark), were separated from God, and subject to death. The verses where שני is translated ‘scarlet’ were rejected for being found only in questionable text (highlighted in red in the Shen Word Family table above). Where shen is translated ‘tooth, teeth’ it is meant in a figurative way as “an instrument with which they destroy”, often found in the phrase “gnash one’s teeth against a person”, which as Fuerst states on p. 1416 is “a mark of rage”.
Like ‘tooth, teeth’, the words ‘year’, ‘second’ and ‘sleep’ figuratively mean ‘to change’ of gold ‘to become black’, as שנא and שנה are said to mean in Fuerst’s Lexicon p. 1416 (more fully described in #1 above), “to be hateful, repulsive” as Fuerst states on p. 1417 “the stem ש may have meant originally”, having “regarded the tr. to pierce hence to hurt, to be injurious, hated as its fundamental signification”, and ‘to change’ of political direction ‘to pervert’ as שנה is said to mean in Fuerst’s Lexicon p. 1418 (more fully described in #3 above). In Gen 2:21, we see the man’s condition was not ‘sleep’ but more likely a change to darkness, perversion; “Cast down Yahweh gods stupidity (תרדמה translated ‘deep sleep’ that Fuerst indicates on p. 1491 fig. means ‘stupidity’ in Isa 29:10 where the eyes are shut and visions concealed) upon the man and he will become dark/perverted (יישן translated ‘he slept’) . . .”.
Looking at Strong’s H8147 in the Shen שן Word Family table above, we see that 253 of the 769 occurrences of are found in the form שתי (94 https://biblehub.com/hebrew/shetei_8147.htm , 40 https://biblehub.com/hebrew/shetayim_8147.htm , 29 https://biblehub.com/hebrew/sheteim_8147.htm , 25 https://biblehub.com/hebrew/ushetayim_8147.htm , etc.). In Fuerst’s Lexicon On p. 1451 שתי means ‘a drinking’, ‘debachery’ generally Eccl 10:17, 2. ‘web, woven stuff’, ‘the warp’ of weavers, as well as the number ‘two’, and Strong’s has categorized 217 occurrences of שת as H8354 that means ‘drink’, that figurately refers to drinking the cup of Yahweh’s wrath in Isa 51:17, 22, and Jer 25:16, and of wicked deeds in Prov 4:17, 26:6, and Job 15:15, 34:7. We will further explore the word set שת in Genesis 4:19, where it is classified as H8147 and translated ‘two’ in v. 19, and classified as H8352 and translated ‘Seth’ in v. 25 and 26.
In the Shen שן Word Family table above, in one of the columns highlighted in green, we see Shen with the diminutive suffix שנון, categorized as H8150 4 times, translated ‘sharp’, found with חצ that is translated ‘arrows’, in Ps 45:5 “Your arrows sharp peoples under you fall . . .”, in Ps 120:4 “Arrows warrior sharp . . .”, in Prov 25:18 “Who club and sword and arrow sharp mighty one bears against neighbor witness false”, and Isa 5:28 “Leader arrows sharp . . .”. According to Fuerst on p. 475 חצ means something cutting into or piercing, of wicked men’s violence in Ps 11:2, their words in Ps 64:4, a deceiver’s words in Prov 26:18. The context that שנון is found in these verses supports the meanings discussed above.
In addition, we see shen with the following suffixes:
שנין is shen with the ין suffix, the yod means ‘of’ and nun means ‘their’ or ‘them’, 4 in the form שנינה classified as Strong’s H8148 translated ‘a taunt/a byword’ in Deut 28:37, 1 Kings 9:7, 2 Chr 7:20, and Jer 24:9, which fit the meaning of shen discussed above, and 3 in the form שנינו classified as Strong’s H8147 translated ‘both of us’ in Gen 31:37, 1 Sam 20:42 and Job 9:33, which fails to capture the meanings discussed above.
שנימו is shen with the מו suffix, 2 are classified as Strong’s H8127 translated ‘their teeth’, along with ‘gnash’ in Ps 35:16, and of God breaking “their teeth” in Ps 58:6, which fit the meaning of shen discussed above.
שניכם is shen with the יכם suffix that indicates possessive ‘your’, 1 is classified as Strong’s H8147 translated ‘of you both’ in Gen 27:45, which we will take a look at below.
ניהם is that indicates possessive ‘their’, 4 times as Strong’s H8127 – translated ‘their teeth’ in Micah 3:5 of the prophets who bite with ‘their teeth’, Ps 57:4 of lions ‘their teeth’ spears and arrows, Ps 124:6 of the blessings of Yahweh who not given us as prey to ‘their teeth’, & Num 11:33 of the body/flesh continuing between ‘their teeth’, which support the figurative meaning of ‘teeth’ as instuments with which they destroy, 1 time as Strong’s H8141 – translated ‘their years’ in Job 36:11 about their days in pleasure (טוב translated ‘good’ in Gen 1 to 3, a characteristic of the tree of knowledge in Gen 2:17) and their years, and 65 times שניהם is classified as Strong’s H8147 – translated ‘both of them’, which fails to capture the meanings discussed above.
Taking a closer look at the verses in question, we see that many are part of historical narratives that shows evidence against being inspired text. The main indication that a narriative is historical is the use of ab אב of ‘fathers’ in respect of fleshly ones, like in the account of Noah in Genesis 9:23, of Abraham and his offspring in Gen 22: 6 – 8, 27:45 (in v41), 31:37 (in v 29, 30, 35 & 42), and 48:13 (in v 1, 9, 15, 16, 17, 18, 19, 21), and David and his offspring in 1 Sam 2:34 (in v25, 27, 28, 30, 31), 9:26 (in v 20), 14:11 (in v1, 27), 20:11 (in v8, 9, 10, 12, 13), 23:18 (v17), 2 Sam 14:6 (v9), 17:18 (v8, 10, 23), 1 Kings 5:12 (in v15, 19), 11:19 (in v 21, 27, 33), & 2 Kings 2:7, 8, 11 (in v12). In addition, ab אב is used of fleshly ‘fathers’ in the law for mighty ones (ish איש translated ‘man’) in Lev 20:11, 12, 13, 18 (in v 9, 11, 17, 19), leaders (nasi נשא) dedications offerings on the altar in Num 7:13, 19, 25, 31, 37, 43, 49, 55, 61, 67, 73, 79 (in v2), 12:5 (in v 14), 25:8 (in v 14, 15), in the law for mighty ones (ish איש translated ‘man’) in Deut 22:22, 24 (in v 15, 16, 19, 21, 29), and Judges 19:6, 8 (in v 2, 3, 4, 5, 6, 8, 9). Some are about earthly covenants, such as Abraham’s covenant with Abimelech in Gen 21:27, 31 (in v27, 32), and Jacob’s covenant with Laban in Gen 31:37 (in v44), or gods (elohim אלהים) covenant with Noah and his sons and their offspring in Gen 9:23 (in v 9, 11, 12, 13, 14, 15, 16, 17). These verses make it appear Yahweh created us so that “shall leave a man his father and mother and be joined to his wife and they shall become one flesh” as Gen 2:24 is commonly translated, and that shen שן means ‘both’ when it means ‘teeth’ as instruments of destruction.
There are 5 occurrences of shen שניהם in Proverbs 17:15, 20:10, 12, 24:22, 27:3 & 29:13 where the context supports the meaning ‘both of them’ which is evidence against the text being inspired.
158. The ar ער Word Family has 7 major groupings (words of the same form and/or related according to Strong’s and/or NAS Concordance) as shown in the table below:
A question often asked is why the word ערום means ‘naked’ (Strong’s H6174) in Gen 2:25, then ‘crafty’ (Strong’s H6175) in Gen 3:1. Is Strong’s Concordance correct in saying that both words are from H6191 ערם that means ‘shrewd, crafty’, from a primitive root that means ‘to be bare’ in the sense of smoothness, and ‘to be cunning’ in a bad sense, or is NAS Exhaustive Concordance correct in saying that H6174 is from H5783 עור that means ‘to be exposed, bare’? In A Hebrew & Chaldee Lexicon to the Old Testament, p. 1093, Dr. Fuerst agrees with Strong’s Concordance, that ערום means ‘undress, bared’, from ערם I not found in the Hebrew Bible, and ‘cunning crafty’, from ערם II which in addition to ‘to spin, to devise’ cunning, means ‘to bind, to tie’ into a heap (Strong’s H6192).
Arguably, words in form ar ער are connected to ער that means ‘adversary’ (Strong’s H6145 & H6146). Evidence to support this is that in Gen 2:25, the Targum Onkelos has instead ער that in Hebrew and Aramaic means ‘adversary’, and ערים in Gen 3:1, and the Samaritan Targum has עסק in Gen 2:25 that on Wiktionary means ‘to be difficult, to be troublesome’ and אסטיל in Gen 3:1 that in Abraham Tal’s A Dictionary of Samaritan Aramaic p. 52 means ‘villain’. It is likely that ar ער as a noun means ‘adversary, villain’, as an adjective means ‘difficult, troublesome, crafty’, and as a verb means ‘bare, raze, destroy, demolish, ruin, lay waste’.
Where ar ער is translated ‘prudent, shrewd, sensible, wise’ is evidence of either a mistranslation or uninspired text, as detailed below:
Strong’s H6175 (11 occurrences) means ‘crafty’ in Gen 3:1 & Job 15:5 (and Job 5:12 according to KJV), or ‘shrewd, sensible’ in Prov 12:16, 23, 13:16, 14:8, 15, 18, 22:3, 27:12, (and according to NAS in Job 5:12). Of the 11 occurrences, 3 are in the plural form ערומים, in Job 5:12, 15:5, & Prov 14:18, and 8 are in the form ערום, in Gen 3:1, Prov 12:16, 23, 13:16, 14:8, 15, 22:3, 27:12.
In Job 5:12 God “frustrates the plans of the crafty so that their hands cannot carry out their plans.”, ar ער is translated ‘shrewd’ in NASB, but the context support that the subject is crafty enemies, not ‘perceptive, insightful’ people.
In the Aramaic Bible in Plain English, Prov 12:16 is translated “A fool immediately makes his wrath known and a cunning one hides his insult.”, Prov 12:23 “A cunning man is a seat of knowledge, and the heart of fools proclaims evil.”, and Prov 14:8 “A cunning one in his wisdom understands his way, and the way of fools is in error.” In most Bible versions, the waw ו in these verses is translated ‘but’ instead of ‘and’, making it appear to contrast the cunning and fools when it is indicating similarity.
2. There are 4 occurrences of Strong’s H6191 that means ‘crafty’ in Ps 83:3, and in 1 Sam 23:22 according to most Bible versions, but ‘sensible, prudent’ in Prov 15:5 & 19:25, and ‘subtilly, clever’ in 1 Sam 23:22 according to KJB, ASV and Aramaic Bible in Plain English. Of the 4 occurrences, 2 are in the form ערם in Prov 15:5 and 19:25, 1 in the form ערום in 1 Sam 23:22, and 1 in the form ערימו in Ps 83:3.
3. There are 5 occurrences of ערמה, classified as Strong’s H6195 that means ‘craftiness’ in Exodus 21:14 and Josh 9:4, but ‘prudence’ in Prov 1:4, 8:5, 12.
The wisdom text of Proverbs, needs closer scrutiny to assess the content and translation. It is problematic that cunning is spoken of as something desirable, possible evidence against the text being inspired.
In the Aramaic Bible in Plain English, Prov 1:4 is translated “To give children cunning . . .”, then in Prov 8:5 “That children may understand subtlety . . .”. The word translated ‘children’ in these verses is pthiy פת that means ‘naïve, simple’.
It is also problematic that knowledge is spoken of as something desirable, when in Genesis 2:17, Adam was warned not to eat from the tree of knowledge (daath דעת) of good and evil, for in the day you eat from it, you shall die.
In Prov 8:12 “I wisdom (chokmah חכמה) dwell cunning and knowledge (daath דעת) and plans (evil).”
After Proverbs 8: 1 to 21 there is a pe פ which marks the end of a paragraph (see Fact #8), and in v. 22 to 31 wisdom is said to be used of the Messiah, however the word chokmah חכמה doesn’t occur in this paragraph.
Dr. Fuerst, in his A Hebrew and Chaldee Lexicon to the Old Testament, provides an alternate meaning for Hebrew words that are translated ‘naked(ness)’, as follows:
On p. 1092 ערה means I ‘to be naked, bore, bald’ (of the body, a plain, or an empty open space), trans. meaning ‘to put off, to undress, to make bare’, pih. means ‘to uncover’, i. e. ‘to deflower’ Isa 3:17, ‘to make bare a shield’, i. e to ready for attack Lev 22:6, fig. ‘to lay bare the ground’, i. e. to destroy the ground, Zeph. 2:14 ‘for he has destroyed’, he has laid bare, hif. ‘to uncover, to make naked’ Lev. 20:18, 19, II ‘to flow, to run’, nif. ‘to pour oneself out’ of the spirit Isa 32:15, pih. prop. ‘to cause to flow or to run’ hence fig. ‘to give up, to expose, the life Ps 141:8, hif. ‘to pour out’ Isa 53:12, i. e. ‘to deliver up’, hithp. in Ps 37:25 ‘to spread out’ of a tree, ‘ to pour out, to vomit’ of the drunken Lam 4:21, III ‘to sprout thickly, to grow, to be green, Ps 37:25. Strong’s H6168 (15 occurrences) in the form ערה and ער means ‘be naked, bare’, of foundations laid bare, i. e. tearing down walls, ’empty’, i. e. removing any contents. Only in the law in Lev 20:18 & 19 does it mean literal ‘nakedness’, evidence against the text being inspired.
On p. 1093 ערוה means ‘nakedness’ which one covers Ezek 16:8, fig. ‘unoccupied, accessible and undefended’ places of the land, also ‘a baring’, fig. ‘a complete emptying out, a consumption’ (of money) Ezek 4:14. Strong’s H6169 (1 occurrence) in the form ערות means ‘bulrushes’, H6172 (54 occurrences) ערוה means ‘nakedness’.
On p. 1093 ערום means ‘bared, naked’ (plural of ערמים and ערומים) from ערם I that means ‘to be naked, bare’ on p. 1095. Of the 16 occurrences of Strong’s H6174 that means ‘naked’, 2 are in the plural form ערומים in Gen 2:25 and Job 22:6, 1 is in the form ערום in Micah 1:8, and 12 are in the form ערם in 1 Sam 19:24, Job 1:21, 24:7, 10, 26:6, Eccl 5:15, Isa 20:2, 3, 4, 58:7, and Amos 2:16, and 1 is in the form ערמה in Hosea 2:3.
On p. 1096 ערער means 1. ‘the naked, the bare’ hence ‘the unfortunate, poor, helpless’ Ps 102:18, 2. The name of a tree that grows in the wilderness Jer 17:6, 48:6. Also 1. a Moabite city in Deut 2:36, 3:12, 2. An Ammonite city, 3. ‘a tree, a shrub’ Jer 48:6, 4. A city in Judah a Sam 30:28.
A third meaning stream for ערם (in addition to ‘bare, naked’ and ‘cunning, crafty’) in Fuerst’s Lexicon on p. 1096 is ‘to be high, to project upward, to be strong firm’ that he indicates is ‘not used’, but he has classified Strong’s H6196 ערמנים that means ‘plane/chesnut-tree’ as as עמם on p. 1066 that means ‘to be superior to, to overtop, to surpass’. The tree in Ezek 31:8 represents these characteristics, and we noted in our study of the four rivers verses in Gen 2: 10 to 14 the alignment with the text of Ezekiel 31:5.
159. ית is presented as a prefix to בשש and translated ‘were’ in Gen 2:25. In Hebrew ית is not a prefix, but according to www.wordsense.eu is a suffix that indicates singular, while יות indicates plural. The prefix ית in Aramaic is a non-translatable mark like eth ית, used to introduce a direct object, indicating ‘self’, e. g. ‘myself, himself, etc’. Strong’s H3487 (1 occurrence) in Dan 3:12 translated ‘whom’.
The Targum Onkelos has instead מי that in Fuerst’s Lexicon p. 803 is a interrog. pronoun ‘who, what’, Strong’s H4310 (422 occurrences) means ‘who?’ of persons, ‘what, how?’.
160. The verb bosh בוש (Strong’s H954 113 occurrences) means ‘ashamed’, in the form בשש in Exodus 32:1 is translated ‘delayed’, and in Judges 5:28 is translated ‘so long’ in reference to time.
In Fuest’s Lexicon p 189 – 190, three major meaning streams are stated:
בוש means ‘to be pale, white’ metaphor. ‘to change colour, to be ashamed’, i. e. ‘to grow pale with shame’, applied to the sun in Isa 24:23 ‘to be obscured’, of the land in Jer 51:47 ‘to be desolate’, in the form ביש in Ps 44:7 means ‘to put to shame’. Fuerst includes יבש (Strong’s H3001 73 occurrences means ‘to be dry, withered’) found in 2 Sam 19:6 indicating it means ‘to deceive’ but translates it ‘disappoint’ in the sentence which he connects to being ashamed.
בוש means ‘to be bad, hated’, pih. ‘to act viciously’, in the form בושס in Am 5:11 ‘to bring evil upon one’ (classified by Strong’s as H1318 that means ‘to trample’), hif. ביש ‘to act badly’ that in Prov 10:5 is classified by Strong’s as H954 and translated ‘causes shame’, includes יבש (Strong’s H3001 73 occurrences means ‘to be dry, withered’) that means ‘to become bad, corrupt’ in Joel 1:10, 12 & 17 and באיש (Strong’s H887 means ‘to have a bad smell, to stink’).
בוש means ‘to extend’ spoken of time, hence ‘until the extension’ i. e. very long in Judges 3:25, 2 Kings 2:17, 8:11, pih. בושש ‘to extend, to delay, to tarry’ Exodus 32:1, Judges 5:28, the fundamental signification is ‘to spread, extend’ transferred to time, ‘to lengthen unduly’.
Another possibility is that בשש in Gen. 2:25 is the noun shesh שש (Strong’s 8336 41 occurrences) that means ‘byssus, fine linen’, with the beth ב prefix that means ‘in’. In the article The Real Meaning of Numbers 1 to 7, under the heading Six or Make White, we identified that shesh שש (Strong’s 8337 215 occurrences) that means ‘six’ is from shayish שיש (Strong’s 7893 1 occurrence) that means ‘alabaster’ from an unused root that means ‘to bleach, i. e. whiten, white, i. e. marble’, and is tied to shesh שש (Strong’s 8336 41 occurrences) that means ‘fine linen’, translated as ‘marble’ in Esther 1:6 and Songs 5:15. Fine linen (shesh שש) was Tyre’s (tsar צר means ‘enemy’) banner in Ezek 27:1 to 7, and a sign of wealth in Luke 16:19.
Another word that means ‘fine linen’ is בוץ that in Fuerst’s Lexicon p. 189 (Strong’s H948) is a fine white cotton (byssus – late) used to make clothing for kings, priests and rich men, different from the somewhat similar שש (byssus). Fine linen (buts בוץ) was a good Babylon purchased from the merchants of the earth Rev 18:12, what the great city was clothed in Rev 18:16.
Constructing the Sentences
Let’s construct the sentence:
Gen. 2:25 The subject ‘their teeth’, verbs ‘will be’ and ‘bared’, objects ‘the man and his woman’, and adjective ‘and not whom in fine linen’.
Translation
The sentence translates as follows:
And be their teeth bared the man and his woman and not whom in fine linen.
Analysis
The translation of shen שן (see Fact #157) as ‘the two of them’ and ar ער (see Fact #158) as ‘naked’ is proven to be incorrect in analyzing their Word Families, where we see they more than likely mean ‘teeth’ and ‘bare’ respectively.
This indicates the relationship between the man and his mighty fire was hostile, which is critical to understand when we look at Genesis 3.
Also, rather than Adam and his woman being “. . . not ashamed”, it is more likely they were not “in fine linen” (see Fact #160). This is supported by the fact that the Targum Onkelos has instead תכל, Strong’s H8502 that in Ps 119:96 means ‘completeness, perfection’, similar to the figurative meaning of ‘fine linen’.
At the marriage of the Lamb, His mighty fire (אשת translated ‘bride’) is set apart (קדש translated ‘made ready’), and bestowed (נתן translated ‘granted’) to be arrayed in fine linen (buts בוץ), pure and clean, as the fine linen is the righteousness of those set apart in Rev 19:7 – 8.
The Comparison of the Text and Translation below (due to the size I was only able to add it as downloadable document), is very laborious to prepare, but at the same time it is very satisfying, because it sheds light on the meaning of the text, uncovering the real meaning of Yahweh’s words hidden in the English translation of the Hebrew Bible.
In my original analysis, I picked up on many of the words that are mistranslated in Gen 2:24, but I translated ken כן as ‘thus’, one of the meanings stated in Strong’s Concordance (see Fact #149). I concluded that it was “used of things taking place as God commanded”, because it appeared the case in Genesis 1: 7, 9, 11, 15, 24, & 30. I missed the fact that ken כן means ‘place, station, office’ and ‘upright, honest’ in Fuerst’s Lexicon p. 667 – 8, and did not identify the fact that ken כן is not translated, evidence of a problem with the meaning assigned by Strong’s and/or the translation of the verse.
Taking another look at these verses in Genesis 1, we see from the context that Yahweh gods is dividing, and putting things into their ‘upright place, station, office’. God makes (as עש) the firmament in v. 7, then says (amar אמר) a change in v. 9, 11, 14 – 15, 24, 29 – 30, that in each case ends with “and was upright place (ken כן translated ‘so’)”. In v. 7 ‘space between’ on the second day, v. 9 ‘gathered together . . . place apart’ and v. 11 ‘to kind’ on the third day, v. 14 – 15 ‘space between’ on the fourth day, v. 24 ‘to kind’, then in v. 29 – 30 plants and trees yielding seed to consume in, on the sixth day. This supports that ‘upright station’ is the real meaning of ken כן in Genesis 1.
There are 783 occurrences of ken in the Hebrew Bible, 767 identified as Strong’s 3651 alleged to mean ‘so, thus’, from kuwn that means ‘set upright’, and 16 identified as Strong’s 3653 that mean ‘estate, office, place’, most of which do not mean ‘upright’ because they are used in reference to inanimate objects (Exodus 30:18, 28, 31:9, 35:16, 38:8, 39:39, 40:11, Lev 8:11, and 1 Kings 7:31) or Pharoah (Gen 40:13 & 41:13) who was not ‘upright’. The following examples support that ken means ‘upright station’:
22 occurrences of ken are translated ‘correct’ on Shebanq-ancient.data where ‘upright station’ fits the context, as follows:
In Gen 42:11 ‘upright’ JPS Tanakh 1917 and ‘honest’ in NKJV, 19 ‘upright’ in JPS Tanakh 1917 and ‘true’ in NKJV, 31 ‘upright’ in JPS Tanakh 1917 and ‘honest’ in NKJV, 33 ‘upright’ JPS Tanakh 1917 and ‘honest’ in NKJV, 34 ‘upright’ JPS Tanakh 1917 and ‘true’ in NKJV.
In Num 27:7 ‘right’ in most translations, 36:5 ‘right’ in JPS Tanakh 1917 and NKJV.
Joshua 2:4, Judges 12:6,
1 Sam 23:17, 2 Kings 7:9, 17:9,
Job 9:5,
Psalm 90:12 ‘aright’ in YLT,
Prov 11:19 ‘rightly’ in Young’s Literal Translation & ‘steadfast’ in JPS Tanakh 1917, 15:7 ‘right’ in YLT, Eccl. 8:10 ‘right’ in JPS Tanakh 1917,
Jer 8:6 ‘aright’ NKJV, 23:10 ‘right’ NKJV, 48:30 ‘right’ NKJV, & Amos 5:14 ‘upright’ fits the context.
The text where ken is found is mistranslated, so must be translated one verse at a time to reveal the true meaning. For example,
In Joel 2:4 “As from inspecting (translated ‘Like the appearance’) mark out (translated ‘of horses’) from examining them (translated ‘their appearance is’) and separate them (translated ‘and like swift steeds’) upright station (translated ‘so’) foundation low land (translated ‘they run’).”
In Ezra 10:16 “And they destroy (translated ‘and did’) upright station (translated ‘so’) my children (translated ‘the descendants’) . . .”
Translating ken כן as ‘upright station’ in Gen 2:24 reveals the Mighty One will forsake his upright station with the Most High, his covenant with his principal, and his covenant with his people, to become one apart with his Mighty Fire.
There are a few minor differences in the Targum Onkelos, “Most High upright station will forsake Mighty One covenant with rest (not in the Hebrew Bible or Samaritan Targum) of his principal and people and be attached with Mighty Fire and gain by labour (instead of ‘and he shall arise’) in corruption (instead of ‘to utter sounds’) one alone”.
In the Samaritan Targum, the first word is ‘Separated’ instead of ‘Most High’, it says “will rejoice with Mighty Fire’ instead of ‘be attached with Mighty Fire’, and contains ‘from gnashing teeth gain by labour’ before ‘in corruption’.
Now we are ready to compare the text and translation of Genesis 2:25 in the same way.
In the table below, we see the names/titles used of the male and female Adam before the separation of the female from the male in Gen 2:5 to 2:22, after the separation in Gen 2:23 to 4:1, and prophesying their reunification in Gen 1:26 & 27.
The translation of the names/titles used of Adam in the Genesis creation account is inconsistent and illogical. There are different translations of the same word, and the same translation of different words, obviously done to support the traditional account that the female was made from the male, for the male and to cover up the corruption of the male. For example:
In the Hebrew Bible, Adam and ha–Adam are translated as either the general term ‘man’ or the specific name ‘Adam’, and ish איש in Gen 2:23, 24 & 4:1 is translated ‘man’, but in Gen 3:16 as ‘husband’.
In the Targum Onkelos (TO), instead of Adam in Gen 1:26 & 2:5, we find anash אינש (with an aleph suffix in Gen 1:26), translated ‘man’ in both cases. Instead of ish איש in Gen 2:23 & 3:16, we find baal בעל, translated ‘man’ and ‘husband’ in the TO, just like the HB. Instead of ish איש in Gen 2:24 & 4:1, we find geber גבר , translated ‘husband’ and ‘man’ respectively in both the HB and TO.
In the Samaritan Targum (ST), instead of Adam אדם in Gen 2:5 and ha–Adam האדם in Gen 2:7 (2nd) & 18, we find anash אנש , translated as ‘man’ in the ST, and in Gen 2:5 & 7 of the HB, but Gen 2:18 is translated ‘Adam’. Instead of of ish איש in Gen 2:23, 24, 3:16, & 4:1 we find geber גבר translated as ‘husband’, ‘man’, and ‘husband’ respectively (Gen 4:1 is not translated), unlike the HB where Gen 2:23, 24, & 4:1 are translated ‘man’, and Gen 3:16 is translated ‘husband’.
The names/titles used of Adam have different meanings, and indicate changes in his physical characteristics and disposition.
Before the separation of the female from the male in Gen 2:22, the name/title/race adam אדם (Strong’s 120) means ‘a human being, common person’, or ‘to be red’, that is “from the same as” adamah אדמה (Strong’s 127) that means ‘ground, land, soil’ (see Fact #35), which described the male/female adam as dust/dirt. Instead of Adam, the Targum’s in Gen 2:5, and the ST in Gen 2:7 (2nd occurrence) and 2:18, have anash (Strong’s 605), in the form אינש in the TO and אנש in the ST, that means ‘to be weak, sick’. In Fuerst’s Lexicon p. 125, anash אנש means ‘to be sick i.e. morally bad, ill, figuratively painful, dangerous’. This provides critical information about the state of mankind when he/she was made from the ground.
After the separation, in Gen 2:23, 24, 3:16 & 4:1 the male is identified as an ish איש in the HB, a baal בעל and geber גבר in the TO, and a geber גבר in the ST. This reveals that ish, baal and geber have a common meaning, which Rashi confirmed in Exodus 15:3 when he said “Wherever the words איש and אישך occur they must be translated by בעל; so, too, (1 Kings 2:2) ‘Be thou strong and show thyself an איש’ — a mighty person.” This is confirmed in Fuerst’s Lexicon p. 77, 1st – plural אישי or אנש, ‘strong’ from esh אש and אשש , like/from geber גבר. In Fuerst’s Lexicon p. 222-5, Baal בעל means, 1st – ‘to be big, mighty, strong, master, lord’, 2nd – ‘lords of the heathen i.e. their conquerors’, and geber גבר on p. 260 – 1, 1st ‘to be strong, powerful, capable of bearing arms, to conquer, to swell up, to get influence’, 2nd – ‘a valiant soldier, a warrior, a man of strength, particularly in opposition to God, and therefore like איש in the sense of one, every one’.
The sixth creation day in Gen 1:26 – 31, prophecies Yahshua’s incarnation in the flesh, described in John 1:14. In the HB and ST, gods say “We will make adam in our image, in our likeness . . .”, but instead of adam, the TO has anash אינש, that means to be sick i.e. morally bad, ill, figuratively painful, dangerous. In Gen 1:27, the ‘sick’ adam is replaced by the perfect male, Yahshua, reunited with the female, and adam is now re-created in the image of gods. This is the wedding feast of Yahweh’s son, to which only those with wedding clothes are permitted entry in Matthew 22: 1 – 14.
The message of the Genesis creation account is largely revealed in the changing names/titles for adam. When adam became sick (corrupt), the female was separated from the male to save her, as Yahweh said in Gen 2:18. The male assumed the name adam after the separation, and the female’s name became ishshah. Adam identified himself as a mighty one (ish) in Gen 2:23. He was Assyria who had become ‘lofty, exalted’ (Strong’s 1361 gabahh גבהא that we see in Fact #120 figuratively means ‘toward a ditch’) as revealed in Ezek 31: 3 – 5.
In the table below, we see that the Targum’s substitute att אתת for ishshah אשה in the Genesis Creation Account.
In Fuerst’s Lexicon p. 157, it states that ishshah is equivalent to ashsh אשש, and Davies Lexicon p. 71 & 73 indicates that att אתת is the Chaldee form of the Hebrew ashsh אשש. In Gesenius’s Hebrew Lexicon p. 84, אשש means ‘found, establish, show yourselves firm’. In Fuerst’s Lexicon ** p. 167, and Davies’ Lexicon p. 71, אשש means 1 ‘to be powerful, strong, to make strong, firm, to establish’, derivitives include the ish איש (a form of esh אש), or 2 ‘to glow, to burn’, Fuerst’s Lexicon indicates it is comp. Aram. את, derivatives are אשה,אש, and אשת.
In my analysis of ishshah אשה in Fact #145, I concluded it means ‘mighty toward fire’, because it is the same as ishsheh אשה (Strong’s 801 65 occurrences) that means ‘offering by fire, made by fire’, that in Numbers 28:9 has a sweet aroma to Yahweh, and the root is the noun esh אש (Strong’s 784) that means ‘a fire’, with the he ה suffix that ‘expresses the concept of movement toward’, thus ishshah and ishsheh mean ‘toward fire’. Since Yahweh יהוה is like a consuming fire (Exodus 3:2 & 24:17), it isn’t a stretch to conclude ishshah and ishsheh mean ’mighty toward Yahweh’.
The Lexicon’s give the traditional meaning for ishshah אשה as ‘woman, wife’, which simply identifies a female personage, and fails to encapsulate her power and close relationship with Yahweh. This broader meaning is found in Davies’ Lexicon p. 66, where it states that ishshah אשה also means ‘to be firm’, and ‘fig. to heal’, in Gesenius’s Hebrew Lexicon p. 77-8, where it says ishshah אשה also means ‘their fire’, or ‘an offering made by fire . . . means to friendly relations betw. God & man’, or ‘support’ (אשיותיה only found in Jer 50:15 where it is translated ‘her foundation(s)/pillars’), and in Fuerst’s Lexicon p. 157, where it says that ishshah אשה also means ‘to be firm, close, firmly fitted together’. It is obvious that both ishshah and att were translated ‘woman’ or ‘wife’ to support the traditional account that the female was created from and for the male, disquising her true nature.
In the TO, the basic form of ishshah is אתתא in Gen 2:22, 23, 3:1, 4, 6, 13 x 2, & 15, with the aleph א suffix that in Aramaic indicates the possessive ‘our’. When created in Gen 2:22 Yahweh gods called her ‘our mighty toward fire’, then in Gen 2:23 Adam and Satan do the same, perhaps revealing a battle for the heart of the ‘mighty toward fire’. The ‘serpent’, Adam and Satan, claim possession in Gen 3:1, and precede to trick her into breaking Yahweh’s command to not eat from the tree of knowledge of good and evil. In Gen 3:2, 12 & 16 the yod after the aleph in איתתא may indicate a corruption of the female (however ishshah in the ST doesn’t change form in these verses) , after which Yahweh gods call her ‘your mighty fire’ אתתך in Gen 3:17 and Adam and Eve leave the garden of Eden, no longer with Yahweh gods to provide for and protect them.
The forms in which att אתת is found in the Samaritan Targum on Tanakh.info, אתה in Gen 2:22, אתהא in Gen 2:23, אתאה in Gen 3:1, 15 & 16, are not found in any Chaldee Lexicon, and they do not match the forms found Samaritanische Pentateuch version die Genesis in der Hebraischen edited by Moritz Heidenheim, where all occurrences are in the form אתתה except Gen 3:17 which is in the form אתתך, with the possessive pronoun ‘your’, on which all the text are in agreement. As a result, we can’t be certain whether the text should contain the possessive prefix ‘his’ in Gen 2:24, 25, 3:8, 20, 21, & 4:1, or not.
In Gen 3:20 of the HB and TO, Adam ‘called (qara קרא)’ her (ishshah/att translated ‘wife’ in this verse) ‘life-giver (chavvah חוה translated ‘Eve’)’, but in the ST, Adam ‘cried/lamented/complained (zaaq זעק)’ her appointed name ‘life-giver’. The word qara, makes it appear that Adam was a god, calling creation into existence the way the gods (elohim) did in Gen 1:5, 8, & 10, but zaaq reveals that Adam was upset with the females power to create life, a more likely scenario.
From the beginning of time, the fact that females have the ability to bear offspring has caused men great angst. Procreation – carrying on their lineage is important to many men, especially powerful ones who desire an heir, but before the advent of DNA testing, they could never be 100% certain a child was theirs – a rather dis-empowering state of affairs.
In looking at the History of the Hebrew Bible, the Masoretic and Samaritan texts, it becomes apparent that there are very divergent opinions on the accuracy and reliability of all the source text of the Hebrew Bible, leaving us no option but investigate the matter for ourselves.
Having studied the Hebrew text of Gen 1:1 to 2:24, we are in a better position to compare the text of the Targums for similarities and differences, to see if they differ from our original interpretation. We learned some interesting facts in the History of Hebrew Language, the Hebrew Bible and the Targums, which will help us with our study going forward.
We will use the following Chaldee Lexicons (free in pdf format on archive.org) to analyze and translate the Targum text:
Lee’s Lexicon, short for ‘A Lexicon of Hebrew, Chaldee, and English’ by Samuel Lee, 1840
Fuerst’s Lexicon, short for ‘A Hebrew & Chaldee Lexicon to the Old Testament’ by Dr Julius Fuerst, 1885
Davies’ Lexicon, short for ‘A Compendious and Complete Hebrew and Chaldee Lexicon to the Old Testament’ by Benjamin Davies, 1879
Gesenius’s Hebrew Lexicon, short for ‘Gesenius’s Hebrew and English Lexicon of the Old Testament’ translated by Edward Robinson 1907
Gesenius’s Chaldee Lexicon, short for ‘Gesenius’s Hebrew and Chaldee Lexicon to the Old Testament Scriptures’ translated by S P Tregelles 1857
Harkavy’s Dictionary, short for ‘Students’ Hebrew and Chaldee Dictionary to the Old Testament’ by A Harkavy 1914
In addition, we will consult with the books Christological Aramaic Grammar by Dr. Gary Staats, and A Short Grammar of Biblical Aramaic by Alger F. Johns, to assist with Aramaic grammar, prefixes and suffixes.
We will begin comparing the names/titles used for the male and female in Genesis 1 to 4:1 found in the Masoretic text of the Hebrew Bible (HB), the Targum Onkelos (TO), and Samaritan Targum (ST). We will compare the ST text found on Tanakh.info with the Samaritanische Pentateuch version die Genesis in der Hebraischen edited by Moritz Heidenheim, 1884. Then we will incorporate the comparison of the text into our study beginning with Gen 2:25. After we are complete Genesis 3, we will go back and compare the text of Gen 1:1 to 2:24.
