Reading Genesis 1-2 in Hebrew - Bibal.Net

RReeaaddiinngg GGeenneessiiss 11--22 

iinn HHeebbrreeww 

Duane L. Christensen

BIBAL Study Program 

Post-Certificate Studies 

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Copyright © 2005 by Duane L. Christensen 

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No part of this book may be reproduced in any manner whatsoever without permission of the publisher 

except for brief quotations embodied in critical articles or reviews. 

Cover image: the barred spiral galaxy NGC 1512, comparable in size to our Milky Way galaxy 

(STCiI-2001-16; taken by the NASA Hubble Space Telescope) 

ii

Table of Contents 

Preface: The Inductive Approach to Learning the Hebrew Language iv 

Genesis 1–2: Verse-by-Verse Notes and Comments 1 

Explanatory Remarks on the Text and Translation of Genesis 1–2 38 

Logoprosodic Analysis 38 

The Hebrew Text of Genesis 1–2 39 

Genesis 1:1–13 39 



Transliteration of Genesis 1–2 46 

Translation of Genesis 1–2 and Logoprosodic Analysis 50 

Days One, Two and Three: Creation of Planet Earth (Gen 1:1–13) 50 

Days Four, Five and Six: Luminaries and Living Creatures (Gen 1:14–31) 52 

Day Seven and the Creation of Humans and the Garden of Eden (Gen 2:1–25) 56 

Textual Notes (especially for textual emendations in 2:2, 20) 60 

The Three Cantos of Genesis 1–2 in Menorah Patterns 60 

Structure of Genesis 1–2 within the Canonical Process 61 

The Torah and the Former Prophets within the Canonical Process 61 

The Book of Genesis in a Nested Menorah Pattern 62 

The Primeval History: Parashot 1–2 in Alternate Menorah Patterns 62 

The Structure of Genesis 1–11 by Canto Division in a Nested Menorah Pattern 63 

Addendum: The Four Rivers and the Phenomenon of Gematria (by David Z. Crookes) 

Appendices 

64 

Table 1: The Consonants 70 

Table 2: The Vowels 71 

Table 3: Transliteration of Vowel Points 72 

Table 4: Writing the Letters of the Hebrew Alphabet 

Vocabulary Lists 

73 

Verbs in Genesis 1–2 74 

Nouns and Other Words in Genesis 1–2 76 

iii

The Inductive Approach to Learning the Hebrew Language 

Though most language teachers readily admit that the inductive approach is a more enjoyable 

method, relatively few are convinced that it actually works. Nonetheless, we all know that this is 

how children learn language before they ever attend their first classes in school. And experience 

shows that a great deal can be learned in relatively short periods of time by simply plunging in— 

immersing oneself in a given language so as to interact with the entire language system as a 

whole. 

The method of study presented here begins with the context itself. This brief course takes 

the student through the 56 verses of the first two chapters of Genesis, which include a total of 

762 Hebrew words—but only 215 different lexical items. We will go through these first two 

chapters of the Bible several times, each time with different goals in mind. And at the end of the 

journey, hopefully, we will all have a deeper knowledge of the language and the content of the 

first two chapters of the Tanakh (Hebrew Bible). By way of summary, Genesis 1–2 is arranged 

in three cantos, which are made up of a total of 27 strophes of varying length—seven strophes 

in 1:1–13 and 1:14–31; and 13 strophes in 2:1-25 (in a nested menorah pattern). In all cases, 

these strophes are arranged in concentric structural patterns in terms of their prosodic structure. 

This book includes a listing of 215 lexical items in Genesis 1–2 in two separate lists: 56 

verbs and 159 nouns, adjectives, and other words and particles. The easiest way to learn the 

meaning of each word is to understand its use within the context of the story itself. And the best 

way to do that is to hear the words spoken and sung (or canted) in rhythmic form and to repeat 

those words out loud—over and over again. The CD, which is included with this textbook, 

includes an interpretative reading of the Hebrew text of Genesis 1–2 by the author, and the 

performance of that same Hebrew text in traditional synagogue chant (by Barbara Tita), and a 

musical reading following the “key” of the late Suzanne Haïk-Vantoura (by John Wheeler). 

Learning a language is an aural event; and we learn through repetition and oral recitation. 

Genesis 1–2 is written in poetic form and the sounds of the words are important as we discover 

one surprise after another in terms of actual meaning. 

Mastering the verbal system of the Hebrew language is a difficult task and beyond the scope 

of this reading course. Our goal here is merely to learn to recognize the basic verbal roots and 

to know the meaning of these roots. It is not necessary at this point to understand the details of 

the entire verbal system in its seven primary conjugational types (the binyanim): Qal, Niphal, 

Piel, Pual, Hiphil, Hophal, and Hithpael. That knowledge will come in due course as the student 

moves more deeply into the grammar of the Hebrew language. 

When the content of Genesis 1–2 is mastered, as presented in this book, the student will 

know 2.5% of the vocabulary of the Tanakh (Hebrew Bible), which has 8674 items as listed in 

Strong’s Concordance. Hopefully this basic vocabulary and the exposure to the poetic nature of 

an important foundational text will provide a solid basis on which to build. The interested student 

is invited to explore the resources posted on our website (www.bibal.net), which provide the 

opportunity to become fluent in the literature and language of the Tanakh. Here you will find the 

transliteration of extensive biblical texts, along with an annotated translation that guides the 

student in terms of the rhythmic structure of the original text. All disjunctive accents (the 

te‘amim) are clearly marked in the English translation; and the prosodic structure of each text is 

explored in depth. Attention is drawn to repetition in words and phrases and to many poetic 

devices of the Hebrew language that make it come to life in surprising ways. 

Dr. Duane Christensen, President 

BIBAL (Berkeley Institute of Biblical Archaeology and Literature) Corporation 

iv

Reading Genesis 1–2 in Hebrew 

Genesis 1:1–13 

Genesis 1–2: Verse-by-Verse Notes and Comments 

��û��„ 

��û��„ 

��1:1 ��„ 

��―transliteration: B¸-rE'-HÓµt BA-rAµ' 'È-lO-hÓµm. “In the beginning Elohim 

created.” The preposition –b (“in”) is attached to the fem. noun tyiH'Er (“beginning”), which is 

related in meaning to the words §ÙH'ir (“first, chief”) and H'»r (“head”). The preposition –¯b (“in”) is 

always prefixed to the following word and never written separately. The verbal form here is Qal 

perfect 3 rd sg. masc. from the root 'rb (“create”), which appears in the Tanakh only with G-d as 

subject. The word £yih»l¤' (Elohim = G-d) is plural in grammatical form (and actually means 

“gods” in some contexts). On the grammatical form of the pl. masc., cf. Hebrew words that have 

been incorporated into the English language: cherubim and seraphim. 

Jewish tradition includes a story about the appropriateness of beginning the text of sacred 

Scripture with the letter b. When G-d was about to create the world, each of the 22 letters of the 

Hebrew alphabet entreated G-d: “Create the world through me!” After all the others had spoken, 

Bet stepped forward and said: “O Lord of the world! May it be Thy will to create the world 

through me, seeing that all who dwell in the world give praise daily unto Thee through me, as it 

is said, ‘Blessed be the Lord forever, Amen and Amen.” The Holy One, blessed be He, at once 

granted the petition of Bet, saying: “Blessed be he that comes in the name of the Lord.” And He 

created the world through Bet, as it is said, “B¸-rE'-HÓµt G-d created the heaven and the earth.” 

Note the disjunctive accent XipxA on the word ��„ ��. Disjunctive accents, which are marked 

with the slash mark (/) in the English translation presented here, divide a given line into separate 

syntactic accentual-stress (SAS) units and constitute the key to understanding the musical 

phrasing of any given line. The clause ends with the strong disjunctive accent 'atnAx, which 

functions as the primary verse divider. In this book both the 'atnAx and the marker at the end of 

each verse (sOp PAs˚q) are indicated by a double slash (//). 

��û��„ 

��û��—transliteration: 

'Eµt haH-HA-maµ-yim w¸-'Eµt hA-'Aµ-rec, “the heavens and 

the earth.” The marker of a definite direct object (tE'), which is not translated, appears twice 

here in its independent form. When it is attached to the following word with maqqEp, the vowel is 

shortened to read -te'. The wau-conjunction ¯w (“and”) is always prefixed to the following word 

and never written separately. Note that the disjunctive accents on both £yaämLAHah (“the heavens”) 

and eräA'Ah (“the earth”) fall on the penultimate (next to last) syllable. The sign äñ over a Hebrew 

consonant is used to indicate the position of the stress when, as in the two words here, it is not 

on the last vowel (the ultima). Both of these nouns have the definite article prefixed, i.e., the 

letter h (h) with doubling of the following consonant. When it is desired to pronounce a letter 

twice in succession, that letter is written but once, and a dot is inserted inside that letter (see 

LH in the word £yamKAHah [“the heavens”]). This dot is called daghesh forte (strong daghesh). For our 

purposes, it is sufficient to interpret a dot within a letter in Hebrew as a sign that something out 

of the ordinary is present at this particular point. Note that initial ' in the noun ’r’' (“earth”) 

© 2005 BIBAL Corporation, All Rights Reserved Version 1.0 

1


cannot be doubled, which results in compensatory lengthening of the vowel in the definite article 

from —ñ a (Pa¥tax) to ”ñ A (qAmAc) and “vowel harmonization” in the change of the “e” vowel in the 

noun ’r’' to an “a” vowel in ’rA'Ah. The so-called gutturals ', h, x, v and also r cause many 

seemingly irregularities in the forms of words in Hebrew. 

��û��π‘��„��û��1:2� 

��Œ��û��π‘��„ 

�� 

��û��—transliteration: 

w¸-hA-'Aµ-rec hA-y¸-t‰µ tO-µh˚ wA-bO-µh˚, “and the earth 

was formless and void.” The fem. noun eree' (“earth”) has two prefixes: the wau-conjunction and 

the definite articleñAh. Note the diamond-shaped accent rebÓav on the word ��, 

which carries 

a relatively strong disjunctive force. The final syllable in the word hA-'Aµ-rec is a closed 

unaccented syllable. A closed syllable ends with a consonant whereas an open syllable ends 

with a vowel. The verbal form hAt¯yAh is Qal 3 rd sg. fem. from the root hƒyAh (“be[come]”). Note that 

each syllable here is open: hA-y¸-tAµh, because h at the end of a word, except when that h 

constitutes the final root letter, is normally a vowel letter and thus silent, and often transliterated 

as ‰. For our purposes here, we are following the practice of Thomas Lambdin (Introduction to 

Biblical Hebrew. New York: Charles Scribner’s Sons, 1971) by indicating all occurrences of the 

Hebrew letter h with h, in the Hebrew text we are studying. Other vowel letters include w and y. 

Note that the divine name hwhy is made up entirely of these three vowel letters. The masc. 

nouns ˚hKät (“formlessness, emptiness”) and ˚h–»bµ (“emptiness”) appear together here as an idiom 

to designate primeval chaos. Before an open syllable both of these words lose their daghesh 

and are pronounced with the spirantized t and b accordingly. 

��û��π‘��„��—transliteration: w¸-xOµ-Hek val-P¸-n t¸hÙµm, µ “and darkness was on the face 

of the Deep.” The masc. noun eHäx (“darkness”) is the subject in a noun clause in which the 

verb “to be” is understood. Note that the dot above the second consonant in the word eHx 

(“darkness”) fills two roles simultaneously—as the vowel ◊ñO (xÙlAm) and the dot that 

distinguishes W from H. The ⁄ñ in must be written in the final KAp, but it has no sound. The 

preposition -lav (“upon”) is connected to the masc. noun hƒnLAp (“face”) with the meaning “on the 

face of.” The Hebrew is plural: faces-of abyss, not faces of-abyss; that is, the first of two words 

in the genitive relation suffers change; not the second, as in Latin or Greek. 

The y after ‘ñ in yEn¯Lp (“face of”) is silent, as is the y after ÷ñ in £yih»l¤' ('È-lO-hÓµm). When a final 

stressed syllable is closed, it will have a long vowel as in the word t¸hÙµm. The fem. noun £ÙhK¯t 

(“deep, abyss”) is closely related to the name of the goddess Tiamat, who plays an important 

role in the creation myth of ancient Mesopotamia. The w is silent under ≤ñ or with a dot in it ˚. 

��Œ��û��π‘��„ 

��—transliteration: 

w¸-r˚µ-ax 'È-lO-hÓµm m¸-ra-xeµ-pet 

val-P¸-n ham-mAµ-yim, µ “and the spirit of Elohim was hovering on the face of the waters.” The 

wau-conjunction w (“and”), which is affixed to a noun, is normally written with shewa. The verbal 


2


form tepeäxar⁄m is a Piel participle sg. fem. from the root •xr (“hover”) with £yih»lŒ' axä˚r (“spirit of 

Elohim”) as subject. The ⁄m prefix indicates that the form is a participle. Note the position of the 

stress here on the next to last syllable (the penult). The extra vowel under the final consonant in 

the word ax˚r is called the furtive Paµtax, because in pronunciation if steals in before its 

consonant. When a word ends with ', x or h (when this is not a vowel letter), a preceding long 

vowel is often followed by a glide element a. Traditionally this has been considered a nonsyllabic 

element that was introduced into the Hebrew language at a relatively late stage in its 

historical development. Logoprosodic analysis, however, indicates that the furtive Paµtax is to be 

read as an ultra-short vowel, like the vocal shewa and the final unaccented short syllable in socalled 

segholate nouns and related constructions (like that of tepexµar⁄m and £y–amµah here), when it 

comes to counting morae in Hebrew. The vowel in the stressed syllable of the plural masc. form 

£iyamµ (“waters”), which is lengthened here to £y–amµah at the end of the verse, is an example of 

pausal lengthening. The dot in the letter –m indicates doubling, and is called daghesh forte 

(strong daghesh). The dot in the letter Lp in y≈nL¯p-lav indicates a stop (voiced pronunciation) 

instead of spirant (unvoiced pronunciation) in one of six B¸gadK¸pat letters (b g d k p t), 

which is called daghesh lene (weak daghesh). When the dot appears in a final –h it is known as 

maPPÓq (see –hAnyim¯l in 1:24 below). The same mark thus fulfills more than one function. At this 

point in time, it is sufficient to note the fact that when a dot appears within a letter in Hebrew, 

something out of the ordinary is taking place. 

��‘��„ �� 

��‘��•��‘��„ ��ûœ•��1:3 

ûœ•�—transliteration: way-yOµ'-mer 'È-lO-hÓµm y¸-hÓ-'Ùµr, “and Elohim said, ‘Let 

there be light.’” The wau-conjunction attached to the verb here connects this sentence with the 

preceding, and also makes the imperfect form of the verb equivalent to a perfect (“and he said”). 

This phenomenon will be taken up in greater detail later; it is sufficient here to know that ramA' 

means “he said” and rem'C»yµaw means “and he said.” It should be noted that the ' in this latter form 

is quiescent (silent). The verbal form rem'C»yµaw is Qal imperfect 3 rd sg. masc. from the root rm' 

(“say”) with wau-conversive and £yih◊lÈ' (“Elohim”) as the subject. The prefixed y indicates the 

imperfect. The verb yih¯y is Qal imperfect 3 rd sg. masc. from the root hƒyAh (“be[come]”) used with 

jussive force [i.e., 3 rd person imperative]. The verb is attached by maqqEp to the fem. noun rÙ' 

(“light”). 

��‘��•�—transliteration: wa-y¸-hÓ-'Ùµr, “and there was light.” The verb is Qal imperfect 3 rd sg. 

masc. with wau-conversive from the root hƒyAh (“be[come]”), which is attached by maqqEp to the 

fem. noun rÙ' (“light”). The wau-conjunction here, as in rem'C»yµaw above, not merely connects, but 

converts the imperfect (shall be) into a perfect (was). The vertical sign below and to the left of 

the Paµtax in ‘��•� is called meteg, which denotes secondary stress and also plays a role within 

the musical structure of the text. Note that this mark, which is also known as Gavy‰, is identical in 

form to that of the accent sill˚q at the end of each verse. 


3


��‘��ƒ��„��‘��ô��‡ 

•œ•��1:4� ��û��„��û��•œ•�� 

��‘��ƒ��„��‘��ô��‡ 

•œ•��—transliteration: way-yaµr' 'È-lO-hÓµm 'et-hA-'Ùµr KÓ-XÙµb, “and 

Elohim saw the light that it was good.” The verb '⁄rC¬yaw is the Qal imperfect 3 rd sg. masc. from the 

root h'r (“see”), with £yih◊lÈ' (“Elohim”) as subject. The definite direct object marker te' is 

connected by maqqEp to the fem. noun rÙ' (“light”). In 1:1 tE' appears in an accented closed 

syllable; here the syllable is un-accented, because it is joined by maqqEp to the following word, 

hence short e (e–) appears in the unaccented syllableñte'. The conjunction y–ik (“that”) is 

connected by maqqEp to the predicate adjective bÙX (“good”). 

��û��„��û��•œ•�—transliteration: 

way-yabDEµl 'È-lO-hÓµm B µn hA-'Ùµr 

˚b µn ha-xOµ-Hek, “and Elohim divided between the light and between the darkness.” The verb is 

Hiphil imperfect 3 rd sg. masc. from the root ldb (“be divided, separate”) with £yih◊lÈ'(“Elohim”) 

as subject. The letter n at the end of a word is written §, not n; and the letter k is written , not k. 

When the space between two distinct objects is indicated, this is commonly done by repeating 

the preposition §yEb (“between”), which is the construct state of §«y–ab (“interval, space between”). 

The two nouns rÙ'Ah (“the light”) and eHxµah (“the darkness”) both have the definite article and 

both begin with a guttural. Before the labial b, the word and is written ˚ (so also with m and p; 

i.e., in the three so-called B˚mep labial letters). Notice the compensatory lengthening of the 

vowel with the definite article in the noun rÙ'Ah (“light”) whereas the x in the noun eHxµah is 

treated as though it were doubled (virtual doubling). 

Occurrences of Spirants and Stops of b, k, p and t in Genesis 1:1–4 

tyiH'Er–⁄b –b (B, not b) follows nothing; t (t) follows Ó 

'Ar–Ab –b (B, not b) follows t of the preceding word 

tE' t (t, not T) follows the vowel sound E 

hAt¯yAh t (t, not T) follows the vowel sound ¸ 

˚h»bAw ˚h»t t (T) follows ‰ of previous word; b (b) follows A 

y≈nL¯p-lav Lp (P) follows the consonant l 

£Ùh¯t t (t) follows the vowel-sound 

tep¥exar⁄m p (p not P) follows e; t (t) follows e 

bÙX-y–ik –k (K not k) follows r; b (b) follow Ù 

l–Ed¯bC¬y¬w b (b) follows a; –d (D) follows consonant b 

§y–Eb –b (B) follows the preceding consonant £ 

eH¥x §yEb˚ b (b) follows the vowel ˚; (k) follows the vowel e 


4


��„ 

��‹ ��œ•��1:5� 

��û��„�‘��•��û��‘��•�� 

��‹ ��œ•��—transliteration: 

way-yiq-rAµ' 'È-lO-hÓµm lA-'Ùµr yÙµm, “and Elohim called 

the light day.” The letter q is pronounced more or less like –k (K); though farther back in the 

throat. The shewa under Ÿq is silent. The verb here is 3 rd pl. masc. imperfect wau-conversive of 

the root 'rq (“call, proclaim, read”) with £yih◊lÈ' (“Elohim”) as subject. Note the disjunctive 

accent on the word ��‹ ��, which is a combination of the conjunctive accent mehuPPak ( ‹ ) 

and PAsEq (�), the vertical line following the word. The l prefixed to the noun rÙ'Ah (“the light”) 

here denotes the object of the verb. Note that it takes the vowel of the definite article it has 

replaced. Though the masc. noun £Ùy (“day”), as a division of time, is here described as 

“evening and morning,” it must be remembered that the word often denotes “time” in a general 

sense; and the sun and the moon (i.e., the great luminaries) are not created until Day Four of 

Creation Week; so we should not think in terms of the normal 24-hour day, which is determined 

by the rotation of the earth in relation to the sun. 

��„ 

��—transliteration: w¸-la-xOµ-Hek qA-rAµ' lAµy-l‰, “and the darkness he called 

night.” The prefixed wau is the normal use of the conjunction and the object of the verb is the 

noun eHxµ ah (“the darkness”), which in this instance precedes the verb. The l prefixed to it 

denotes the object of the verb and takes the vowel of the definite article it replaces. The verb 

'ArAq is Qal perfect 3 rd sg. masc. of the root 'rq (“call”). At the end of a word, ' is always 

quiescent (silent). The stress in the word 'ArAµq would normally fall on the last syllable (ultima). It 

is 'ArAqµ here because of the stressed syllable Alµ immediately following. Note the unusual location 

of the stress in the masc. noun hAl¯yalµ (“night”), which is on the first syllable (penult). The vowel in 

this syllable is here lengthened in the pausal form ��. 

Verses in the Tanakh are normally 

subdivided into two parts, often of unequal length, the first of which is closed by the accent sign 

known as 'atnax ( ° ) and the second by a sign called sill˚q ( ï ) + sÙp PAs˚q (:), marking the end 

of the verse. Words standing at the end of these major verse divisions, with 'atnax and sill˚q, 

are said to be in pause. The h in the word hAl¯yalµ is a vowel letter and not a consonant. 

��û��„�‘��•��û��‘��•�—transliteration: 

wa-y¸-hÓ-veµ-reb wa-y¸-hÓ-bOµ-qer yÙµm 'e-xAµd, 

“and it was evening and it was morning, Day One.” There should be a daghesh forte in y, but it 

has dropped out, as is commonly the case with this verbal form. The verb here, which occurs 

twice, is Qal imperfect 3 rd sg. masc. with wau-conversive from the root hƒyAh (“be[come]”). The 

masc. nouns berevµ (“evening”) and req–»bµ (“morning”) are each connected to the preceding verb by 

maqqEp. Both of these nouns are segholates, with the stress on the first syllable (penult). On the 

masc. noun £Ùy (“day”) as a division of time see discussion above. The number dAxe' (“one”) may 

also be interpreted here as the ordinal—the “first” of the six “working days” in the Creation 

Week. 


5


��Œ��„ 

��û��œ•��1:6� 

��„ ��û�� 

��Œ��„ 

��û��œ•��—transliteration: 

way-yOµ'-mer 'È-lO-hÓµm y¸-hÓµ rA-qÓµ-av 

B¸-tÙµk ham-mAµ-yim, “and Elohim said, ‘Let there be a firmament in the midst of the waters.” The 

verb here is Qal perfect 3 rd sg. masc with wau-conversive from the root rm' (“say”) with £yih»lÈ' 

(“Elohim”) as subject. The verb yihÃy is Qal imperfect 3 rd sg. masc from the root hyh (“be[come]”) 

used as a jussive. The masc. noun avyiqAr (“extended surface, firmament”) has no real equivalent 

in current English. It refers to the “vault of heaven” in the cosmology of the ancient Near East 

and was apparently seen as solid, and supporting the “waters” above it. The old word 

“firmament” is as good as any. Another possibility is “sky dome.” On the furtive Paµtax in avyiqAr, 

see the discussion of ax˚r in 1:2 above. The preposition Ùt–⁄b (“in the midst of”) is a combination 

of the preposition –b (“in”) and the substantive ∆wKAtµ (“midst”). The “waters” (£«y–Amµ ah) were 

envisioned to be above the firmament, on the earth, and also beneath the earth. 

��„ ��û��—transliteration: 

wÓ-hÓµ mab-DÓµl B µn maµ-yim lA-mAµ-yim, “and let it 

divide between the waters and the waters.” When the wau-conjunction is prefixed to the verb yihÃy 

the sequence of two successive occurrences of shewa becomes a long vowel Ó. The verbal form 

lyi–d�bam is the Hiphil (causative) sg. masc. participle from the root ldb (“be divided, separate”). 

The preposition §y–Eb (“between”) is used here together with the preposition l (“to”) to express the 

idea of between the waters here and the waters there. Note the lengthening of both the first and 

second vowels in the word £«yΩflmAl. Before words stressed on the first syllable, the preposition l is 

optionally vocalized with A. The lengthening of the second vowel is because the word is in 

pause (i.e., the last word in the sentence). 

��˜��‘��•œ•��1:7� 

��Œ��‹ 

��•œ•�� 

��‘��•��„ 

��Œ�� 

˜��‘��•œ•��—transliteration: 

way-yaµ-vaW 'È-lO-hÓµm 'et-hA-rA-qÓµ-av, “and Elohim made 

the firmament.” The letter W is to be distinguished from H. The verb WavC¬yaw is Qal imperfect 3 rd sg. 

masc. with wau-conversive from the root hWv (“make, do”) with £yih»lÈ' (“Elohim”) as subject. 

The definite direct object marker -te' is connected to the masc. noun avyiqAr (“firmament”) by 

maqqEp. The s¸gÙlt‰ ( Ç ), which is located above the v at the end of the word aÇvyiqArAh, is one of 

the stronger disjunctive accents and appears only when the verse has three sections. 

��Œ��‹ 

��•œ•�—transliteration: 

way-yab-DEµl B µn ham-maµ-yim '·-Heµr 

miT-Taµ-xat lA-rA-qÓµ-av, “and he separated between the waters that were under the firmament.” 

The verb is Hiphil (causative) imperfect, 3 rd sg. masc. from the root ldb (“be divided, 

separate”). The construction §yEb˚ ... §y–Eb (“between” … “and between”) designates space 


6


between two distinct objects as in 1:4 above. The relative pronoun reH‹' (“which, that”) 

introduces a subordinate clause with the verb “to be” understood. The preposition …l taxKatim 

(“under”) is the combination of the preposition §im (“from”), with assimilation of the n˚n, the 

preposition taxKat (“under”), and the preposition ñl (“to”). The long vowel under l represents the 

vowel of the definite article, which it replaces. On the meaning of the noun avyiqAr (“firmament”), 

see discussion above at 1:6. 

��‘��•��„ 

��Œ��—transliteration: 

˚-b µn ham-maµ-yim '·-Heµr mE-vaµl 

lA-rA-qÓµ-av wa-y¸-hÓ-KEµn, “from the waters that were over the firmament; and it was so.” The 

construction §yEb˚ ... §y–Eb (“between” … “and between”) designates space between two distinct 

objects as in 1:4 above. The grammatical structure of the first five words here parallels that of 

the first five words in the previous clause. The preposition …l lavEm (“over”) is the combination 

of the preposition §im (“from”), with assimilation of the n˚n and compensatory lengthening of the 

vowel (since v cannot be doubled), the preposition lav (“under”), and the preposition ñl (“to”). 

The verb yih¯yaw is Qal imperfect 3 rd sg. masc. with wau-conversive from the root hƒyAh (“be[come]”). 

The adverb §–Ek (“so, thus”) has its usual meaning.” 

��„ 

��ô��‡ 

��œ•��1:8� ��û��„�‘��•��û��‘��•�� 

��„ 

��ô��‡ 

��œ•��—transliteration: way-yiq-rAµ' 'È-lO-hÓµm lA-rA-qÓµ-av HA-maµ-yim, “and 

Elohim called the firmament sky.” The verb 'Ar¸qiFyaw aais Qal imperfect 3 rd sg. masc. with wau- 

conversive from the root 'rq (“call”). The avyiqAr (“firmament”), which is here identified as £«yAmAH 

(“heavens, sky”), is the vast “sky dome” that stretches from horizon to horizon as an extended 

surface that holds the waters above in place, in which the astronomical bodies are placed on 

Day Four (see 1:17 below). 

��û��„�‘��•��û 

��‘��•�—transliteration:way¸hÓ vereb way¸hÓ-BOqer yÙm HEnÓ, “and there 

was evening and there was morning, Day Two.” Cf. the discussion at 1:5b above. 

��œ•��1:9� 

��‘��‹ 

��Œ�� 

��‘��•��•œ��„ 

�� 

��œ•��—transliteration: 

way-yOµ'-mer 'È-lO-hÓµm, “and Elohim said.” The verb here is Qal 

imperfect 3 rd sg. masc with wau-conversive from the root rm' (“say”) with Elohim as subject. 


7


��‘��‹ 


yiq-qA-w˚µ ham-maµ-yim miT-Taµ-xat 

haH-HA-maµ-yim 'el-mA-qÙµm 'e-xAµd, “let the waters be gathered from below the sky to one place.” 

The verb ˚w–Aqiy is Niphal (passive) imperfect 3 rd pl. masc. from the root hƒwAq (“collect”) used in a 

jussive sense. with £«y–amah (“the waters”) as subject. The y indicates the imperfect; ˚ is the pluralending 

of verbs; the daghesh forte in q is for an assimilated n, which is characteristic of the 

passive Niphal verb-stem. The preposition taxKatim (“from under”) is the combination of the 

preposition §im (“from”), with assimilation of the n˚n, and the preposition taxKat (“under”). Note that 

the definite noun £yamLAHah (“the heavens, sky”) does not have the preposition l prefixed as in the 

comparable prepositional phrase in 1:7 above. Note the disjunctive accent PaHXA on the 

word��, 

which appears twice—in its normal position at the end of the word and again over 

the syllable receiving the stress. The preposition -le' (“to)” is attached to the masc. noun £ÙqAm 

(“place”) by maqqEp. The word dAxe' (“one”) here has its most common meaning. 

��‘��•��•œ��„ 

��—transliteration: w¸-tE-rA-'eµh hay-yaB-BA-H‰µ wa-y¸-hÓ-kEµn, “and let the 

dry land appear; and it was so.” The verbal form he'ArEt¯w is Niphal (passive) imperfect 3 rd sg. fem. 

with the wau-conjunction from the root h'r (“see”) with hAHA–bC¬yah (“the dry land”) as subject. On 

the concluding phrase §Ek-yih¯y¬w (“and it was so”) see 1:7b above. 

��•œ��‹ 

�� 

��•œ��‹ 

��œ•��1:10� 

��‘��ƒ��„ ��û•œ•��Œ•��„ 

�Œ��û�� 

��œ•��—transliteration: way-yiq-rAµ' 'È-lO-hÓµm lay-yaB-BA-H‰µ 'eµ-rec, ”and 

Elohim called the dry land earth.” The verb here is Qal imperfect 3 rd sg. masc. with wauconversive 

from the root 'rq (“call”) with £yih»lÈ' (“Elohim”) as subject. The l here, which is 

attached to the fem. noun hAH–Ab¬y (“dry land, dry ground”), functions as a marker for the direct 

object of the verb as in 1:5 above. It takes the vowel of the definite article, which it replaces. The 

noun ere' here refers to the whole earth, as opposed to the sky. 

��Œ•��„ 

�Œ��û��—transliteration: 

˚-l¸-miq-wEµh ham-maµ-yim qA-rAµ' yam-mÓµm, “and the 

gathering of waters he called seas.” The construct noun h≈w¯qim (“collection, gathering”), which is 

closely tied to the noun £«y–amah (“the waters”), has two prefixes: the wau-conjunction and the l, 

which is here the marker for the direct object of the verb 'ArAq (“he called”), which is Qal perfect 

3 rd sg. masc. The noun £ymƒy (“seas”) is the plural of the masc. noun £ƒy (“sea”). 

��‘��ƒ��„ ��û•œ•�—transliteration: 

wayyar' 'ÈlOhÓm KÓ-XÙb, “and Elohim saw that it was 

good.” The verb '⁄rC¬y¬w is Qal imperfect 3 rd sg. masc. with wau-conversive from the root h'r 

(“see”) with £yih»lÈ' (“Elohim”) as subject. On the nominal clause bÙX yi–k 

(“that it was good”), see 

1:4a above. 


8


��‰��‹ 

�� 

��π��‹��› 

��π�� 


9 

�œ•�� 1:11 � 

�� 

��‘��•��‘��„�‘��•��û�� 

��‹ 


way-yOµ'-mer 'È-lO-hÓµm Tad-HE' hA-'A-rec 

De-He', “and Elohim said, ‘Let the earth sprout vegetation.’” The first verb here is Qal imperfect 

3 rd sg. masc with wau-conversive from the root rm' (“say”) with Elohim as subject. The second 

verb is Hiphil (causative) imperfect 3 rd sg. fem. from the root 'Hd (“sprout, grow green”) used 

with jussive meaning, with rA'Ah (“the earth”) as subject. The masc. noun 'eHe–d (“grass”) is used 

here to denote the springing forth of vegetation in a general sense. 

��‰—transliteration: 

vEµ-Web maz-rÓµ-av zeµ-rav, “plant yielding seed.” The masc. noun 

beWEv (“herb, herbage”) here has the broader meaning of plants in general. The verbal form avyir¯zam 

is a Hiphil participle sg. masc. from the root vrz (“sow, scatter seed”). The masc. noun varez 

(“sowing, seed, offspring”) is a cognate accusative. 

��π��‹��› 

��π��—transliteration: 

vEµc P¸-rÓµ vOµ-Weh P¸-rÓµ l¸-mÓ-nÙµ, “tree of fruit making fruit 

after its kind.” The masc. noun Ev (“tree of”) is in the construct state with the masc. noun yirJL⁄p 

(“fruit”). The dot in Lp is the daghesh forte being preceded by a full vowel E serves to join the two 

words together as conjunctive. The verbal form heWOv is a Qal participle sg. masc. from the root 

hWv (“make”). The stress is on the penult because the following word functions as a 

monosyllable. The preposition l (“to”) is attached to the masc. noun §yim (“kind, species”) with 

the pronominal suffix Ùñ (“his”). 

��‘��•��‘��„�‘��•��û 

��—transliteration: '·-Heµr zar-vÙ-bÙµ val-hA-'Aµ-rec wa-y¸-hÓ-kEµn, 

“which has its seed in it on the earth; and it was so.” The combination of the relative pronoun 

reH‹' (“which”) and the preposition Ùb (“in it”) is the idiom for “in which.” The masc. noun varez 

(“seed”) has the 3 rd sg. masc. pronominal suffix Ùñ (“his”). The prepositional phrase erA'Ah-lav 

(“on the earth”) has the strong disjunctive accent 'atnAx, which indicates a pause before the 

concluding clause. On §Ek-yihÃCyaw (“and it was so”) see discussion above at 1:7. 

Hiphil (Causative) Verbal Forms 

'EH⁄dLat in which Lt = she and añ under Lt indicates a causative idea 

lyid⁄bam in which m indicates a participle and añ under m indicates a causative idea 

lEd⁄b¬y in which y = he and añ under y indicates a causative idea 

avyir¯zam in which m indicates a participle and añ under m indicates a causative idea


��‹ 

��•��1:12� 

��„�‘��•��û��ô��π‘��‡ 

�� 

��‘��ƒ��„ ��û•œ•�� 

��‹ 

��•��—transliteration: 

waT-TÙ-cEµ' hA-'Aµ-rec Deµ-He' vEµ-Web 

mazrÓµav zeµrav l¸mÓnEµh˚, “and the earth brought forth vegetation, plants yielding seed after their 

kind.” The verb here is Hiphil (causative) imperfect 3 rd sg. fem. from the root 'cy (“go forth”). 

The form 'EcÙLt is for 'EçwLat, which like 'EH⁄dLat, has añ under the preformative and is causative. 

Note the compensatory lengthening of the vowel in the first syllable of the definite noun erA'Ah 

(“the earth”) because the ' cannot be doubled. On the next four words, see the discussion 

above at 1:11. The word ˚hEnyim¯l is an uncontracted form, with the same meaning as ÙEnyim¯l (see 

1:11 above). 

��„�‘��•��û��ô��π‘��‡ 

��—transliteration: w¸-vEµc vO-Weh-P¸-rÓµ '‰-Heµr zar-vÙ-bÙµ 

l¸-mÓ-nEµ-h˚, “and trees bearing fruit with seed in them after their kind.” See the discussion at 

1:11 where the same words appear. The only real difference here is the maqqEp, which joins the 

words �ô��π‘��(“bearing 

fruit”) into a single word-stress unit and the use of the meteg to 

indicate a secondary stress. on the first syllable. 

��‘��ƒ��„ ��û•œ•�‰—transliteration: 

way-yaµr' 'È-lO-hÓµm KÓ-XÙµb, “and Elohim saw that it was 

good.” The verb is Qal imperfect 3 rd sg. masc. with wau-conversive from the root h'r (“see”) 

with £yih»lÈ' (“Elohim”) as subject. On the phrase bÙX y– ik (“that it was good”), see 1:4a above. 

��û��„�‘��•��û��‘��•��1:13� 

��û��„�‘��•��û��‘��•��—transliteration: 

way-y¸-hÓ-veµ-reb way-y¸-hÓ-bOµ-qer yÙµm 

H¸-lÓ-HÓµ, “and it was evening and it was morning, Day Three.” Cf. discussion at 1:5b above. 


��‹ 

��œ•��1:14� 

��„œ��û�� 

��„ ��‹�� 

��‹ 


way-yOµ'-mer 'È-lO-hÓµm y¸-hÓµ 

m¸-'O-rOµt Bir-qÓµ-av haH-HA-maµ-yim, “and Elohim said, ‘Let there be lights in the dome of the sky.” 

The first verb is the Qal imperfect 3 rd pl. masc. with wau-conversive from the root rm' (“say”) 


10


with £yih◊l¤' (“Elohim”) as subject. The verb yih⁄y is Qal imperfect 3 rd sg. masc from the root hƒyAh 

(“be[come]”) used as a jussive. The masc. noun rÙ'Am (“luminary”) as a source of light here 

refers to the sun and moon, which are here envisioned as placed in the “dome of the sky.” The 

construct form of the noun avyiqAr is avyiq⁄r. 

��„œ��û 

�� 

��—transliteration: l¸-hab-DÓµl B µn hay-yÙµm ˚-bV µn hal-lAµy-l‰, “to 

divide between the day and between the night.” The verbal form �� 

is the Hiphil infinitive 

construct from the root ldb (“divide”). When the space between two distinct objects is indicated, 

this is commonly done by repeating the preposition §yEb (“between”), which is the construct state 

of §«y–ab (“interval, space between”). The definite article on the two nouns £Ùy (“day”) and hAlÕyalµ 

(“night”) is followed by doubling of the next consonant with daghesh. Note that the stress on the 

word �� 

is on the penult. The lengthening of the vowel here is pausal. 

��„ ��‹��—transliteration: 

w¸-hA-y˚ l¸-'O-tOt ˚-l¸-mı-v·-dÓm 

˚-l¸-yA-mÓm w¸-HA-nÓm,”and let them be for signs and for set-times and for days and years.” 

The verb ˚yAh¯w (“and they will be”) is Qal perfect 3 rd pl. masc. with wau-conversive, which is used 

in a jussive sense, “let them be.” The preposition l (“to, for”) is prefixed to three successive 

nouns. The noun tÙ' (“sign”) appears here in the plural fem. form, written defectively (without 

the vowel letters). The noun dEvÙm (“appointed time”) appears in the plural masc. form. The 

nouns £Ùy (“day”) and hƒnAH (“year”) both appear in irregular pl. masc. forms. Note that the two 

occurrences of the wau-conjunction here before a consonant with shewa are written ˚. 

��‘��•��‘��„ 

��‹��1:15� 

��‹�� 

�—transliteration: w¸-hA-y˚µ lim-'Ù-rOµt Bir-qÓµ-av haH-HA-maµ-yim, “and 

let them be for lights in the dome of the sky to give light upon the earth; and it was so.” On the 

verb ˚yAh¯w (“and let them be”) see discussion in previous verse (1:14). The spelling of the plural 

noun tOrÙ'¯m (“luminary”) should be compared with that of tOrO'¯m in 1:14. 

��‘��•��‘��„ 

��—transliteration: l¸-hA-'Óµr val-hA-'Aµ-rec wa-y¸-hÓ-kEµn, “to give light 

upon the earth; and it was so.” The verbal form ��„ �� is Hiphil (causative) infinitive construct 

from the root rw' (“be[come] light”). On the rest of this verse, see discussion above at 1:11. 

��„��Œ��û��‘��•œ•��1:16� 

��œ��‹��Œ��‘�� 

��ƒ��„ ��Å��‹��Œ��‘�� 


11


��„��Œ��û��‘��•œ•�—transliteration: 

way-yaµ-vaW 'È-lO-hÓµm 'et-H¸-n µ 

ham-m¸-'O-rOµt haG-G¸-dO-lÓµm, “and Elohim made the two great lights.” The verb here is Qal 

imperfect 3 rd sg. masc. with wau-conversive from the root hWv (“make, do”) with Elohim as the 

subject. The noun £y¬n¯H (“two”) appears here in the plural construct state with the noun ��„��Œ�� 

(“luminaries”) written, once again, defectively (cf. 1:14). The pl. masc. adjective £yilOdC¯gah (“the 

great”) indicates that the noun rÙ'Am (“luminary”) is masc. even though it appears in the plural 

with what appears to be a feminine ending, which is written here defectively. 

��œ��‹��Œ��‘��—transliteration: 

'et-ham-mA-'Ùµr haG-GA-dOµl l¸-mem-Heµ-let 

hay-yÙµm, “the greater light for dominion of the day.” The definite direct object marker -te' 

indicates that what follows is the object of the verb WavCayaw (“and he made”) at the beginning of this 

verse. Note that the sg. masc. adjective �� (“the great”) is written defectively. The fem. noun 

hAlAHÕmem (“rule, dominion”) appears here in the construct state with the definite noun £ÙCyah (“the 

day”). Note the stress in the word ��, 

which falls on the penult. The l is the preposition, m 

is the formative prefix, t the feminine ending from the root lHm (“rule, have dominion”). 

��ƒ��„ ��Å��‹��Œ��‘��—transliteration: 

w¸-'et-ham-mA-'Ùµr 

haq-qA-XOµn l¸-mem-Heµ-let hal-laµy-l‰ w¸-'Eµt haK-KÙ-kA-bÓµm, “and the lesser light for the dominion 

of the night, and the stars.” The repetition of the definite direct object marker t'w twice here 

indicates that the entire clause functions as the direct object of the verb WavCayaw (“and he made”) at 

the beginning of this verse. The sg. masc. form of the adjective §OXAq (“small, lesser”) confirms 

again that the noun rÙ'Am (“luminary”) is masculine. Note again that the stress in the word �� 

(“the night”) falls on the penult. Note that the noun ��ƒ�� (“the stars”) has two occurrences of 

meteg, the second of which is the accent sill˚q. 

��„ 

��_ 

��û 

��„ 

��ô��û��œ•��1:17� 

��‘��„ �� 

��œ•��—transliteration: way-yiT-TEµn 'O-tAµm 'È-lO-hÓµm Bir-qÓµ-av 

haH-HA-maµ-yim, “and Elohim put them in the dome of the sky.” The verb �û 

��œ•�� is Qal imperfect 3 rd 

sg. masc. with wau-conversive from the root §tn (“give, put, set”) with Elohim as subject. The 

definite direct object marker with 3 rd pl. masc. suffix �_”�� is the direct object of the verb. On the 

meaning of £yamKAHah avyiqAr (“dome of the sky”) see discussion at 1:6. The preposition b (“in”) 

before shewa is pointed with ñ–ib hireq. 

��‘��„ ��—transliteration: l¸-hA-'Óµr val-hA-'Aµ-rec, “to give light upon the earth.” The 

verbal form ��„ �� is Hiphil (causative) infinitive construct from the root rw' (“be[come] light”). 


12


The preposition lav (“upon”) is joined to the definite noun erA'Ah (“the earth”) with maqqEp. The 

vowel in the definite article is lengthened because the ' that follows cannot be doubled. 

��Å��œ��1:18� 

��‘��ƒ��„ ��û•œ•��„��û�� 

��œ��—transliteration: 

w¸-lim-HOµl Bay-yÙµm ˚-bal-laµy-l‰, “and to rule in the day 

and in the night” The verbal form is Qal infinite construct with wau-conjunction from the root 

lHm (“rule, have dominion”). The preposition b (“in”) takes the vowel of the definite article, 

which it replaces before the nouns £Ùy (“day”) and hAl¯yalµ (“night”). 

��„��û�� 

��— 

transliteration: ˚-l¸-hab-DÓµl B µn hA-'Ùµr ˚-b µn ha-xO-µHek, “and 

to divide between the light and between the darkness.” The verbal form ly–id¯bah¯l is Hiphil 

infinitive construct from the root ldb (“divide”), which has the wau-conjunction attached. Before 

a word beginning with any consonant (except yod) plus shewa, the form of the wau-conjunction 

is ˚ ˚. When the space between two distinct objects is indicated, this is commonly done by 

repeating the preposition §yEb (“between”), which is the construct state of §«y–ab (“interval, space 

between”). §y–Eb is used not only of actual locality, however, but also with verbs of dividing (see 

1:14 above). 

��‘��ƒ��„ ��û 

•œ•�—transliteration: way-yaµr' 'È-lO-hÓµm KÓ-XÙµb, “and Elohim saw that it was 

good.” On this clause, see the discussion at 1:12 and 1:4. 

��û��„�‘��•��û 

��û��„�‘��•��û��‘��•��1:19� 

��‘��•��—transliteration: wa-y¸-hÓ-veµ-reb wa-y¸-hÓ-bOµ-qer yÙµm r¸-bÓ-vÓµ, 

“and it was evening and it was morning, Day Four.” See discussion at 1:5b above. 

��œ��„ 

��Œ��œ•��1:20� 

��û��„ 

��π‘��‘�� 

��œ��„ 

��Œ��œ•��—transliteration: 

way-yOµ'-mer 'È-lO-hÓµm yiH-r¸-c˚µ 

ham-maµ-yim Heµ-rec neµ-peH xay-y‰µ, “and Elohim said, ‘Let the waters swarm with a swarm of 

living creatures.” The verbal form ��œ•�� 

is Qal imperfect 3 rd sg. masc. with wau-conversive from 

the root rm' (“say”) with Elohim as subject. The verb �� is Qal imperfect 3 rd pl. masc. from 

the root rH (“swarm”) used as a jussive (3 rd person imperative) with the collective noun £iyam 

(“waters”) as subject. The masc. noun ereH is collective, which means “swarming things,” 


13


appears here in apposition to the noun phrase hCƒyAx Hepen (literally: “soul of life,” i.e., “a living, 

breathing being”). 

��û��„ 

��π‘��‘��—transliteration: 

w¸-vÙµp y¸-vÙ-pEµp val-hA-'Aµ-rec 

val-P¸-n µ r¸-qÓµ-av haH-HA-maµ-yim, “and the birds, let them fly above the earth and across the 

dome of the sky.” The wau-conjunction is prefixed to the masc. collective noun •Ùv (“flying 

creatures, birds”). The verbal form �� 

is the Polel (the form that hollow verbs often take in 

place of the Piel) imperfect 3 rd sg. masc. with a jussive sense from the root •wv (“fly”). The two 

uses of the preposition lv here illustrate the fact that Hebrew prepositions have a range of 

meaning that does not always correspond to a single meaning in English: ��‘�� 

(“upon the 

earth”) and y≈nK⁄p-lav (“on the face of,” or “across”) the dome of the sky (cf. 1:17 and 1:6 above). 

��„ 

��‘�� 

��„ 

��‘��œ•��1:21� 

��† 

��œ��‘��ƒ�� 

��Œ�� 

��‘��ƒ��„ ��û•œ•��ƒ��‹�‘��ƒ�� 

�� 

��œ•��—transliteration: way-yib-rAµ' 'È-lO-hÓµm 'et-haT-Tan-nÓ-nÏµm 

haG-G¸-dO-lÓµm, “and Elohim created the great sea monsters.” The verb ��œ•�� 

is Qal imperfect 

3 rd sg. masc. with wau-conversive from the root 'rb (“create”) with Elohim as subject. Cf. 'ArAq 

and 'Ar¯qiy (“call, proclaim”). The pl. masc. noun §yiCnKat (“sea monsters”) is also used for “serpents” 

(see Deut 32:33; Ps 91:13, Exod 7:9, 10, 12). Note that the final vowel of this word is written 

defectively: £«nñ for £y«nñ . The accentual-stress unit is: definite direct object marker te' (with 

maqqEp) + definite article h (with doubling of next consonant) + noun §yiCnKat + plural ending £«nñ. 

The adjective lÙdƒCg (“great”) is modified to agree with the preceding noun. Note that this word is 

written defectively (i.e., without the wau). 

��† 

��œ��‘��ƒ��—transliteration: 

w¸-'Eµt Kol-neµ-peH ha-xay-y‰µ hA-rO-meµ-Wet, “and 

every living creature that crawls about.” When the direct object marker -te' is not joined to the 

following word by maqqep, the vowel is lengthened. The word before maqqep always loses its 

stress and thus takes a short vowel here in Kol (“all, every”), i.e., xAXap qAmAc. The fem. noun 

Hepen means “that which breathes, the breathing substance or being” and is often translated as 

“soul, life, person.” Used with the fem. noun hCƒyAx (“living thing, animal”) it means a “living being, 

creature.” The guttural x acts as though it were doubled after the definite article (virtual 

doubling). The verbal form teWemOrAh is Qal participle sg. fem. from the root Wmr (“creep, crawl, 

move about”) with the definite article. 


14



'·-Heµr HA-r¸-Cc˚µ ham-maµ-yim l¸-mÓ-nE-heµm, “with which 

the waters swarm after their kind.” The particle of relation �� is a connecting link, without any 

perfectly corresponding equivalent in English. The verb here is Qal perfect 3 rd pl. masc. from the 

root rH (“swarm”) with ��Œ�� 

(“the waters”) as subject. On the meaning of �� 

see 1:11, 12 

above. Here the pronominal suffix is 3 rd pl. masc. written defectively (£ehEñ for £ehyEñ). 

��ƒ��‹�‘��ƒ��—transliteration: 

w¸-'Eµt Kol-vÙµp KA-nAµp l¸-mÓ-nEµ-h˚, “and every winged 

bird after its kind.” The noun ��ƒ (“wing, extremity”) is part of a construct chain with the sense of 

“every bird of wing.” The first Añ is A because it appears in an unstressed open syllable, the 

second ñ is A because it has the stress (which lengthens the vowel). The construct singular of 

this word would be •¬n–¯k (“wing of”) and the dual would be £iyapƒn–¯k (“two wings”). On �� 

see 

1:12 above 

��‘��ƒ��„ ��û 

•œ•�—transliteration: way-yaµr' 'È-lO-hÓµm KÓ XÙµb, “and Elohim saw that it was 

good.” On this clause, see the discussion at 1:4, 12 and 1:18. 

��„ 

��_��‡ 

��„ 

��ô��‡ 

��•��1:22� ��û��„��Œ•œ��Œ��‘��‹��π�� 

��û��„�‘��•��û��‘��•��1:23� 

��•��—transliteration: wa-y¸-bAµ-rek 'O-tAµm 'È-lO-hÓµm lE'-mOµr, “and Elohim 

blessed them saying …” The initial verb is Piel (intensive) imperfect 3 rd sg. masc. with wauconversive 

from the root ¢rb (“bless”) with Elohim as subject. The direct object marker has the 

3 rd pl. masc. suffix £Añ (“them”). rOm'El is Qal infinite construct from the root rm' (“say”), which 

functions much like the quotation mark in English and so is often best left not translated. 

��Œ•œ�� 

�Œ��‘��‹��π—transliteration: P¸-r˚µ ˚-r¸-b˚µ ˚-mil-'˚µ 'et-ham-maµ-yim 

Bay-ya-mÓµm, “Be fruitful and multiply and fill the waters in the seas.” We have here a series of 

thee successive 2 nd pl. masc. imperatives from the roots hrp (“be fruitful”), hbr (“multiply”) and 

'lm (“fill”) with the collective noun £iyam (“waters”) as the definite direct object of all three verbs. 

The preposition b (“in”) is prefixed to the pl. form of the noun £ƒy (“sea”). 

��û��„��—transliteration: 

w¸-hA-vÙµp yiµ-reb BA-'Aµ-rec, “and the birds let them multiply in 

the earth.” Note that the subject, the collective noun ��„�� (“the birds”) precedes the verb, which 

is Qal shortened imperfect 3 rd sg. masc. from the root hbr (“be[come] much”) used in a jussive 

sense. The prefixed preposition b (“in”) takes the vowel of the definite article It displaces. 

��û��„�‘��•��û 

��‘��•��—transliteration: wa-y¸-hÓ-veµ-reb wa-y¸-hÓ-bOµ-qer yÙµm 

x·-mÓ-HÓµ, “and it was evening and it was morning, Day Five.” See discussion at 1:5b above. 


15


√��œ��‹ 

��œ•��1:24� 

��‘��•��√��„ 

��‘��ı��û�� 

√��œ��‹ 


way-yOµ'-mer 'È-lO-hÓµm TÙ-cEµ' 

hA-'Aµ-rec neµ-peH xay-y‰µ l¸-mÓ-nAµh, “and Elohim said, ‘Let the earth bring forth living creatures 

after their kind.’” On the first two words, see 1:20 above. The verb �� is Hiphil (causative) 

imperfect 3 rd sg. fem. from the root 'cy (“go forth”) used as a jussive, with �� 

�� (“the land”).as 

subject. On the construct chain ��œ��‹ �� (“living creatures”) see 1:21. The word √�� 

(“to her 

kind”) is the combination of the preposition l (“to, after”) + the noun §yim (“kind”) + the 3 rd sg. 

fem. pronominal suffix –hAñ. The dot (daghesh) here is the hE maPPÓq, which indicates that it 

carries consonantal force. Without the dot, a final hE is silent (i.e., used as a vowel letter). 

��‘��•��√��„ 

��‘��ı��û��—transliteration: 

B¸-hE-m‰µ wA-reµ-meW w¸-ha-y¸-tÙ- 

'eµ-rec l¸-mÓ-nAµh wa-y¸-hÓ-kEµn, “herd-animals and crawling things and wildlife of the earth after 

their kind, and it was so.” The fem. noun hAmEh–¯b, which is commonly translated as “cattle,” is a 

more general term that refers to living creatures other than humans, including all the larger 

animals. Here it is used in opposition to wild “animals of the earth” (ere'-Ùt¯yax) and is thus 

interpreted to mean domestic or perhaps “herd-animals” like cattle, sheep and goats (i.e., 

livestock).” The segholate noun Wemer (“creeping things”), which is used in a collective sense, is 

prefixed with the wau-conjunction. On the expression ��‘��•�, see 1:11, 15 above. 

�√��•œ��‘��•œ•��1:25� 

√��‘�� 

��‘��ƒ��„ ��û•œ•��„ 

��û��‘��ƒ��ô�� 

√��•œ��‘��•œ•��—transliteration: 

way-yaµ-vaW 'È-lO-hÓµm 'et-xay-yaµt 

hA-'Aµ-rec l¸-mÓ-nAµh, “and Elohim made the wildlife of the earth after their kind.” The verb here is 

Qal shortened imperfect 3 rd sg. masc. with wau-conversive from the root hWv (“make, do”) with 

Elohim as subject. The direct object of the verb is the singular nominal phrase erA'Ah t¬Cyax (“living 

creature of the earth”) used in a collective sense. On –hƒnyimÕl see 1:11, 15, 24. 

√��‘��—transliteration: 

w¸-'et-haB-B¸-hE-m‰µ l¸-mÓ-nAµh, “and herd-animals (or 

livestock) after their kind.” On the meaning of the words here, see 1:24. 

��„ 

��û��‘��ƒ��ô��—transliteration: 

w¸-'Eµt Kol-reµ-meW hA-'·-dA-m‰µ l¸-mÓ-nEµ-h˚, “and 

everything that creeps on the ground, after its kind.” The masc. collective noun Wemerµ (“creeping 

things”) is another example of what is often called a segolate noun, with the stress on the 


16


penult. The fem. noun hAmAd‹'Ah (“ground”) has the definite article with compensatory lengthening 

of its vowel. On ˚hEnyim¯l, which is written defectively, see 1:12, 21. 

��‘��ƒ��„ ��û 

•œ•�—transliteration: way-yaµr' 'È-lO-hÓµm KÓ-XÙµb, “and Elohim saw that it was 

good.” On this clause see 14:4, 12, 18, 21. 

��ƒ��„ 

��ô��û��•��œ•��1:26� 

��‘��œ��•�� 

��‘��û��„ 

��‘�� 

��ƒ��„ 

��ô��û��•�� 

�œ•��—transliteration: way-yOµ'-mer 'È-lO-hÓµm na-v·-Weµh 

'A-dAµm B¸-cal-mEµ-n˚ Kid-m˚-tEµ-n˚, “and Elohim said, ‘Let us make a human in our image 

according to our likeness.” On the first two words, see 1:3, 6, 9, 11, 14, 20, 24. The verb heW‹van is 

Qal imperfect 1 st pl. from the root hWv (“make, do”), which is used as a cohortative (1 st person 

imperative). The initial root consonant is v, which takes the composite shewa (xAXap Pa¥tax) and 

causes the vowel of the preformative n to dissimilate to Pa¥tax. The noun £AdA' is interpreted here 

as collective for “human-kind.” The masc. noun £lc (“image”) has the preposition b (“in”) as 

prefix and the 1 st pl. pronominal suffix ˚nñ (“our”). The fem. noun t˚m–¯d (“likeness”) has the 

preposition k (“according to, like”) and the 1 st pl. pronominal suffix ˚nñ (“our”). 

��œ��•��—transliteration: 

w¸-yir-D˚µ bid-gaµt hay-yAµm ˚-b¸-vÙµp 

haH-HA-maµ-yim, “and let them rule over the fish of the sea and the birds of the sky.” The verb 

here is Qal imperfect 3 rd pl. masc from the root hdr (“rule, have dominion”). Used with the 

preposition b the verb means “rule over, have dominion over”). The fem. noun hƒg–Ad (“fish”) 

appears here in its construct form as a collective. In Jonah, the sg. masc. form g–Ad (“fish”) 

appears three times (Jonah 2:1 [twice], 11) and the feminine hƒg–Ad (“fish”) once (Jonah 2:2)—all 

four times in reference to a single fish. The sg. masc. noun •Ùv (“bird”) appears here as a 

collective in construct with the definite pl. masc. noun £iyamLAHah (“the sky”), with prefixed wau- 

conjunction, which is pointed here and in the following two occurrences as ñ˚ before a labial 

(b m p, the so-called B˚mep letters), and the prefixed preposition b (“over”). 

��‘��—transliteration: 

˚-baB-B¸-hE-m‰µ ˚-b¸-kol-hA-'Aµ-rec, “and the herd-animals 

(or livestock) and over all the earth.” On the meaning of hAmEh–¯b (“animal”), which is here used as 

a collective, see 1:24 above. The prefix b takes the vowel of the definite article it displaces. The 

concluding phrase erA'Ah-lAk (“all the earth”) has two prefixes: the preposition b (“in, over”) and 

the wau-conjunction. The compensatory lengthening of the vowel in the definite article here is 

due to the fact that the ' that follows cannot be doubled. 


17


��‘��û��„ 

��‘��—transliteration: ˚-b¸-kol hA-reµ-meW hA-rO-mEµW val-hA-'Aµ-rec, “and 

over all crawling things that crawl on the earth.” The verbal form WEmOrAh is Qal active participle 

sg. masc. from the root Wmr (“creep, crawl, move about”) with the definite article. Note the 

compensatory lengthening of the vowel of the definite article because the following r cannot be 

doubled and is thus treated as though it were a guttural. The preposition lav (“on”) is attached to 

its object erA'µAh (“the earth”) by maqqEp, with compensatory lengthening of the vowel under the 

definite article and pausal lengthening of the vowel of the penult. 

��‘��‹ ��œ•��1:27� 

��û��„ 

��û��„ 

��û�� 

��‘��‹ ��œ•��—transliteration: 

way-yib-rAµ' 'È-lO-hÓµm 'et-hA-'A-dAµm 

B¸-cal-mÙµ, “and Elohim created the human in his own image” The verb here is Qal imperfect 3 rd 

sg. masc. from the root 'rb (“create”) with Elohim as subject and £AdA'Ah (“the human”) as 

definite direct object. The masc. segholate noun £elec (“image”) has the preposition b (“in”) as 

prefix and the 3 rd sg. pronominal suffix Ùñ (“his”). Before suffixes, segholates take what is called 

their primary form—the original form of the noun, which had but one vowel, that vowel standing 

under the first root letter. 

��„ 

��û 

��—transliteration: B¸-ceµ-lem 'È-lO-hÓµm BA-rAµ' 'O-tÙµ, “in the image of 

Elohim he created him.” The verb here is Qal perfect 3 rd sg. masc. from the root 'rb (“create”) 

with Elohim as subject. The definite direct object marker tE' has the 3 rd sg. masc. prominal suffix 

Ùñ (“his”). With pronominal suffixes the vowel changes in this “mark of the accusative” from Eñ (E) 

to Oñ (O). According to BDB (p. 84), “In Hebrew the ground-form is tÙ'.” 

��û��„ 

��û��›��—transliteration: 

zA-kAµr ˚-n¸-qE-b‰µ BA-rAµ' 'O-tAµm, “male and female 

he created them.” The masc. noun rAkƒz (“male”) and the fem. noun hAbEq¯n (“female”) together 

constitute the “image” of G-d. The wau-conjunction become ˚ before shewa. The definite direct 

object marker tE' has the 3 rd pl. masc. pronominal suffix £Añ (“them”). 

��œ•��˜��•��1:28� 

��„ 

��‘��û��_��û��π�� 

��œ��‹ 

•��›�� 

��‘��û��„ 

�œ��‘�� 

��•��—transliteration: 

wa-y¸-bAµ-rek 'O-tAµm 'È-lO-hÓµmü, “and Elohim blessed them” 

The verb is Piel imperfect 3 rd sg. masc. with wau-conversive from the root ¢rb (“bless”) with 


18


Elohim as subject and the definite direct object marker with 3 rd pl. masc. pronominal suffix £AtO' 

(“them”). 

��œ•�—transliteration: 

way-yOµ'-mer lA-heµm 'È-lO-hÓµmü, “and Elohim said to them.” 

The verb is Qal imperfect 3 rd sg. masc. with wau-conversive from the root rm' (“say”) with 

Elohim as subject. The indirect object is the preposition l (“to”) with 3 rd pl. masc. pronominal 

suffix £ehñ (“them”) 

��„ 

��‘��û��_��û��π—transliteration: P¸-r˚µ ˚-r¸-b˚µ ˚-mil-'˚µ 'et-hA-'Aµ-rec 

w¸-kib-H˘-hA, “‘Be fruitful and multiply and fill the earth and subdue it.’” On this sequence of 

three successive imperatives, see 1:23 above. The definite direct object of these three verbs is 

erA'Ah (“the earth”) with compensatory lengthening of the vowel under the definite article. The 

fourth verb here is Qal imperative 2 nd pl. masc. from the root Hbk (“subdue”) with 3 rd sg. fem. 

pronominal suffix Ahñ (“it”), because the antecedent is the fem. noun ere' (“earth”). Note that the 

word is written defectively. 

��œ��‹ 

•��›��—transliteration: ˚-r¸-d˚µ Bid-gaµt hay-yAµm ˚-b¸-vÙµp 

haH-HA-maµ-yim, “and rule over the fish of the sea and the birds of the sky.” The verb hdr (“rule”) 

followed by the preposition b (“in”) means “rule over.” On the construct chains ��œ��•�� (“fish 

of the sea”) and �� (“birds of the sky”) see 1:26 above. 

��‘��û��„ 

�œ��‘��—transliteration: ˚-b¸-kol-xay-y‰µ hA-rO-meµ-Wet val-hA-'Aµ-rec, “and 

every living creature that creeps on the earth.’” See the similar construction above in 1:26, the 

difference here being the Qal active participle sg. fem. from the root Wmr (“creep”) to agree with 

its antecedent, the fem. noun hCƒyAx (“living creature”). 

��œ•��1:29� 

��‘��ƒ‘�� 

��‘��π‘�� 

��„ 

��‘��û�‘��ô��‘��ƒ‘�� 

��„ ��û�� 

��‘��ƒ‘�� 


way-yO'µ-mer 'È-lO-hÓµmü 

hin-nEµ(h) nA-taT-TÓµ lA-keµm 'et-Kol-vEµ-Web zO-rEµ-av zeµ-rav, “and Elohim said, ‘Behold, I have given 

to you every plant yielding seed.’” On the first two words see 1:26. The demonstrative particle 

hC≈nih (“behold”) points to some truth either newly asserted or newly recognized. The verb yK itatƒn is 

Qal perfect 1 st sg. from the root §tn (“give”), with indirect object £ekAl (“to you”), which has the 2 nd 

pl. masc. pronominal suffix. The definite direct object ��‘��ƒ‘�� 

has two particles attached by 


19


maqqEp. The verbal form avErOz is the Qal active participle sg. masc. from the root vrz (“sow 

seed”). The masc. noun varez (“seed”) reiterates the same verbal root. 

��‘��π‘��—transliteration: 

'·-Heµr val-P¸-n kol-hA-'Aµ-rec, µ “‘which is on the face of 

all the earth.’” The particle of relation reH‹' (“which”) here introduces an extended prepositional 

phrase. The preposition ynp-lv (“on the face of”) carries the sense of surface, as it does in 1:2. 

��„ 

��‘��û�‘��ô��‘��ƒ‘��—transliteration: 

w¸-'et-Kol-hA-vEµc '·-Her-BÙµ p¸-rÓ-vEµc 

zO-rEµ-av zAµ-rav, “‘and every tree that has fruit yielding seed.’” The definite direct object marker 

here indicates a further aspect of what Elohim has given the human. In the masc. noun EvAh 

(“the tree”) the vowel under the definite article is lengthened to compensate for the fact that the 

following guttural cannot be lengthened. The fruit of the tree (Ev-yirÕp) in turn yields seed 

(var√z avErOz). Note the lengthening of the vowel in the segholate noun, which is pausal (caused by 

the presence of the accent 'atnAx). 

��„ ��û��—transliteration: 

lA-keµm yih-yeµh l¸-'ok-l‰µ, “‘to you they shall be for eating.’” 

The position of the preposition l (“to”), which has the 2 nd pl. masc pronominal suffix, suggests 

emphasis. The verb is Qal imperfect 3 rd sg. masc. from the root h√yAh (“be[come]”). The 

preposition l (“to, for”) is prefixed to the fem. noun hAl¯kA' (“eating, food”). The accent on the 

penult here is the short vowel o (qAmAc xAX˚p) in a closed unaccented syllable whereas the 

vowel under the ultima is the long vowel A (qAmAc). 

��•œ��‘��1:30� 

��‘��‘�� 

��‘��•��„ 

��û��‘��ƒ‘��œ��‘�� 

��•œ��‘��—transliteration: 

˚-l¸-kol-xay-yaµt hA-'Aµ-rec, “‘and for every living creature of the 

earth.’” Before shewa the vowel of the wau-conjunction becomes ˚. The first noun here is the 

construct form h√Cyax (“animal, living being”) with shortening of the vowel in the final syllable. Note 

the compensatory lengthening of the vowel under the definite article in the word erA'Ah (“the 

earth”) because the ' cannot be doubled. 

��‘��‘��—transliteration: 

˚-l¸-kol-vÙµp haH-HA-maµ-yim 

˚-l¸-kOµl rÙ-mEµW val-hA-'aµ-rec, “‘and for every bird of the sky and for all that crawls on the earth.’” 

On the meaning of the words here, compare 1:28. The Qal active participle sg. masc WEmÙr from 

the root Wmr (“creep, crawl”) should be compared with the fem. form teWemOr, which is written 

defectively in 1:28 

��‘�� 

��π‘��—transliteration: '·-Heµr val-P¸-n kol-hA-'Aµ-rec, µ “‘which is on the face of 

the earth.’” See 1:29 above. 


20


��œ��‘��—transliteration: 

'·-Her-BÙµ neµ-peH xay-y‰µ, “‘which has in it the breath of life.’” 

The preposition b (“in”) has the 3 rd sg. masc. pronominal suffix affixed. On the phrase h√Cyax Hepen 

(“breath of life”) see 1:24 above. 

��‘��•��„ 

��û��‘��ƒ‘��—transliteration: 

'et-kol-yeµ-req vEµ-Web l¸-'ok-l‰µ 

wa-y¸-hÓ-KEµn, “‘every green plant for eating,’ and it was so.” The masc. noun qerey (“green thing”) 

is used in construct with the masc. noun beWEv (“herb[age]”). Both are segholates. On hAl¯kA'¯l 

(“for eating”) see 1:29 and the clause §Ek-yihÃyaw (“and it was so”) see 1:7, 11. 

��‘��ƒ‘��‹ 

•œ•�� 

��„�‘��‘��ƒ‘��‹ 

•œ•��1:31� ��û��„�‘��•��û��‘��•�� 

�—transliteration: way-yaµr' 'È-lO-hÓµmü 'et-Kol-'·-Heµr vA-WAµh, “And 

Elohim saw all that he had made.” The verb is Qal imperfect 3 rd sg. masc. with wau-conversive 

from the root h'r (“see”) with Elohim as subject. The definite direct object is the verbal clause: 

“all that he had made.” The concluding verb in this clause is Qal perfect 3 rd sg. masc. from the 

root hWv (“make, do”). 

��„�‘��—transliteration: 

w¸-hin-nE(h)-XÙµb m¸-'Oµd, “and behold it was good 

exceedingly.” The climactic sixth day of creation is singled out for emphasis with the use of the 

demonstrative particle hC≈nih (“behold”) and the predicate noun dO'⁄m, which expresses the idea of 

“exceedingly, greatly, very” of degree. The verb “to be” is understood in this nominal sentence. 

��û��„�‘��•��û��‘��•�—transliteration: 

way-y¸-hÓ-veµ-reb way-y¸-hÓ-bOµ-qer yÙµm 

haHHiHHÓµ, “and it was evening and it was morning, Day Six.” See discussion at 1:5b above. 


��‘��„ ��û��_��•��2:1� 

��‘��„ ��û��_��•�—transliteration: 

way-kul-l˚µ haH-HA-maµ-yim w¸-hA-'Aµ-rec 

w¸-kol-ç-bA-'Aµm, “and the heavens and the earth were finished, and all their host.” The verb 

here is Pual (passive) imperfect 3 rd sg. masc. with wau-conversive from the root hlk (“be 

complete, at an end”) with erA'Ah¯w £iyamLAHah (“the heavens and the earth”) as subject, a phrase 

which is reminiscent of the opening verse of Genesis 1:1. The masc. noun 'AbAc (“host”), which 

normally has a military sense, is here used of the entire creation—including the sun, moon and 

stars. The noun has the 3 rd pl. masc. pronominal suffix £Añ (‘their”). 


21


��„��œ��‹ 

��•��2:2� ��û��„��‘��ƒ��œ��œ•�� 

��„��œ��‹ 

��•��—transliteration: way-kaµl 'È-lO-hÓµm Bay-yYYÙµm 

haH-H¸-bÓ-vÓµ m¸-la'k-TÙµ '·-Heµr vA-WAµh, “and Elohim finished in the seventh day his work which he 

made.” The opening verb is Piel shortened imperfect 3 rd sg. masc. with wau-conversive from the 

root hlk (“be complete, at an end”) with Elohim as subject. The masc. noun £Ùy (“day”) has the 

preposition b (“in”) as its prefix, in which the vowel takes that of the definite article it displaces. 

The seventh (yivyibL¸Hah) day is different from the six “working days” of Genesis 1. The fem. noun 

hAk'Al¸m (“work”) refers to what G-d did or made (hAWAv). The fact that it is finished “in the seventh 

day” suggests an added dimension to G-d’s creation that moves beyond the sequence of events 

in Genesis 1. G-d’s purpose in creation is on-going. 

A case can be made, however, to emend the text with the Samaritan Pentateuch, LXX and 

Syriac to read the “sixth” day here on the basis of the logoprosodic analysis. The three 

successive dyads here scan 23 || 27 || 25 morae in the MT. Emending haHH¸bÓvÓ (“seventh”) to 

read haHHiHÓ (“sixth”) improves the balance to scan 23 || 25 || 25 morae (see p. 58, n. 2:2 h 

below). 

In a symbolic sense, Jonah was invited to participate in G-d’s creation by letting go of his anger, 

which had become a “great evil” that would destroy him (see Reading Jonah in Hebrew). 

Potentially all time that follows the six “working days” constitutes G-d’s “seventh day” of 

Creation—the ideal “Shabbat.” 

��œ��œ•�—transliteration: 

way-yiH-BOµt Bay-yÙµm haH-H¸-bÓ-vÓµ, “and he ceased in the 

seventh day.” The verb here is Qal imperfect 3 rd sg. masc. from the root tbH (“cease, desist, 

rest”). The Hebrew word tA–baH (“Sabbath”), which does not appear here, is derived from this root. 

��û 

��„��‘��ƒ��—transliteration: miK-Kol-m¸-la'k-TÙµ '·-Heµr vA-WAµh, “from all his work 

that he had done.” For the most part this is a repetition of words that appear earlier in this verse. 

The preposition §im (“from”) is prefixed to the lOk (“all”) and assimilation of the n˚n, which 

explains the doubling of the following letter. The vowel is shortened because of the maqqEp that 

connects the two words here. 

��„ ��•�� 

��‘��‹ 


22 

��•�� 2:3 � 

��‘��ƒ��‹��ƒ�� 

��„ ��û��‘�� 

��‘��‹ 

��•��—transliteration: way-bAµ-rek 'È-lO-hÓµm 'et-yÙµm haH-H¸-bÓ-vÓµ, “and 

Elohim blessed the seventh day.” The verb here is Piel imperfect 3 rd sg. masc from the root ¢rb


(“bless”) with wau-conversive and Elohim as subject. Note that the r cannot be doubled, which 

results in compensatory lengthening of the vowel in the preceding syllable. On the “seventh day” 

see 2:2. 

��„ ��•�—transliteration: way-qa-DEµH 'O-tÙµ, “and he sanctified it.” The verb is Piel imperfect 

3 rd sg. masc. with wau-conversive from the root Hdq (“be holy”). The Piel as intensive or 

causative means “make holy, sanctify”). The definite direct object marker tE' has the 3 rd sg. 

masc. pronominal suffix Ùñ (“it”). 

��‘��ƒ��‹��ƒ—transliteration: 

KÓµ bÙµ HA-baµt miK-Kol-m¸-la'k-TÙµ, “for in it he ceased 

from all his work.” The conjunction y–ik (“for”) is followed by the preposition Ùb (“in it”), which has 

the 3 rd sg. masc. pronominal suffix attached. The verb is Qal perfect 3 rd sg. masc. from the root 

the root tbH (“cease, desist, rest”). On the concluding prepositional phrase, see 2:2 above. 

��„ ��û 

��‘��—transliteration: '·-Her-BA-rAµ' 'È-lO-hÓµm la-v·-WÙµt, “that by creating 

Elohim had made.” Read literally it says: “that Elohim created by making.” The verbal form 

tÙW‹val is Qal infinitive construct from the root hWv (“make, do”). The attachment of the particle 

of relation reH‹' to the verb 'rb plus tÙW‹val conveys the sense of “(work) done in creating.” 

��„ 

��_��‡�� 

��û��„ 

��û��_�� 

��„ 

��_��‡��—transliteration: 

'Eµl-leh tÙ-l¸-dÙµt haH-HA-maµ-yim 

w¸-hA-'Aµ-rec B¸-hiB-BA-r¸-'Aµm, “these are the generations of the heavens and the earth when 

they were created.” The pronoun �� 

(“these”) functions as the subject with the verb “to be” 

understood. Cf. also the demonstrative pronouns for “this” — h∆z (masc.) and tO'z (fem.). The pl. 

fem. noun tÙdElÙ–t (“generations”) is normally used in the context of human beings and their 

descendants. Here it appears in the construct state and is used metaphorically to mean 

“begettings of heaven and earth,” i.e., the account of heaven and earth and that which 

proceeded from them. The verbal form £A'Ÿr–Abih– ¯b is the Niphal (passive) infinitive with the 3 rd pl. 

masc. pronominal suffix £ƒñ (“them”) and the prepositional prefix b (“in”). 

��û��„ 

��û��_��—transliteration: 

B¸-yÙµm v·-WÙµt yhwh 'È-lO-hÓµm 'eµ-rec 

w¸-HA-maµ-yim, “on the day YHWH-Elohim created earth and heaven.” The vowel shewa under 

the preposition ñ–¯b here indicates that there is no definite article here, though it is difficult to 

translate the clause in English without introducing one. The verbal form tÙW‹v is Qal infinitive 

construct from the root hWv (“do, make”) followed by the compound divine name YHWH-Elohim. 

Note how the ordering of the two nouns “earth” and “sky” are reversed here from how they 

appear at the beginning of this verse (and in 1:1). According to the computer count of 

Andersen/Forbes (1989), the divine name h√Ùh¯y here is the first of 6828 occurrences in the 

Tanakh (Old Testament), which is pronounced Jehovah in some circles. 


23 

�� 2:4 ��


This pronunciation, however, is due to an error dating as far back as the 14 th century CE, which 

attempts to read this Hebrew word as written. Jewish reverence for the name, which may never 

have been pronounced in normal life in ancient Israel, led to the substitution of the word yƒnOd‹' 

(“Lord”) instead. In order to remind themselves of this tradition, later Jews regularly point hwhy 

not with its own vowels, but with those of yƒnOd‹' (“Lord”) as here. 

��‰�� 

��‰��2:5� 

��„ 

��û��‘�� 

��‘��‹ 

��ƒ�� 

��‘��„�� 

��—transliteration: w¸-kOµl WÓµ-ax haW-WA-deµh Xeµ-rem 

yih-yeµh bA-'Aµ-rec, “and every shrub of the field was not yet in the earth.” The noun axyiW (“shrub, 

bush, plant”) is in construct relation with the definite noun hedLAWah (“the field). The adverb of time 

£ereX (“not yet, before that”) appears here with h∆y¯hiy the Qal imperfect 3 rd sg. masc. form of the 

verb hyh (“be[come]”). The sense of the verb here illustrates the difficulty in determining the 

tense of the imperfect in Hebrew as we are forced to translate the text periphrastically (with Fox 

and Korsak): “no shrub of the field was yet in the earth.” The vowel in the preposition ñb (“in”) 

represents the vowel of the definite article it displaces, which is lengthened in compensation for 

the fact that the following ' cannot be doubled. 

��„ 

��û 

��‘��—transliteration: w¸-kol-vEµ-Web haW-WA-deµh Xeµ-rem yic-mAµx, “and 

every plant of the field had not yet sprouted.” Korsak renders it: “no plant of the field had yet 

sprouted.” The masc. noun beWEv (“herb[age]”) appears elsewhere as grass or food for cattle. 

Here it is in construct relation with the definite noun hedLAWah (“the field), like axyiW in the previous 

line. The adverb of time £ereX (“not yet”) here governs the Qal imperfect 3 rd sg. masc. form of the 

root xmc (“sprout, spring up”). 

��‘��‹ 

��ƒ—transliteration: 

KÓµ lOµ' him-CXÓµr yhwh 'È-lO-hÓµm 

val-hA-'Aµ-rec, “for YHWH-Elohim had not sent rain upon the earth.” The verb ryiX⁄mih is the Hiphil 

perfect 3 rd sg. masc from the root rXm (“rain”), which is preceded by the adverb of negation 'Ol 

(“not”). 

��‘��„�� 

��—transliteration: w¸-'A-dAµm 'aµ-yin la-v·-bOµd 'et-hA-'·-Da-MMm‰µ, “and 

there was no human to work the ground.” Taken literally, the first two words may be translated: 

“and a human (there was) not.” The word §iya' is much more common in the construct state as §yE' 

where it functions as a particle of negation. In the absolute form, the word is a substantive with 

the meaning “nothing, naught,” which is always used as a predicate; hence the phrase means 

“and a human was not,” or “there was no human.” The verbal form dOb‹val is a Qal infinitive 


24


absolute from the root dbv (“work, serve”), with the preposition l (“to”) as a prefix and the fem. 

noun hAmAd‹' (“ground”), which appears with the definite article, as direct object. The similarity in 

sound between £AdA' (“human”) and hAmAd‹' (“ground”) is difficult to convey in English translation. 

Korsak renders it: “and there was no groundling to serve the ground.” 

��‘��•��„ 

�� 

��û��π‘��ƒ‘��„ 

��‘��•��„ 


25 

�� 2:6 � 

�—transliteration: w¸-'Eµd ya-v·-leµh min-hA-'Aµ-rec, “and a surge would well up 

from the earth.” The masc. noun dE' (“mist, surge”) appears elsewhere only in Job 36:21. 

Though the English translation “mist” is common, it is better to interpret the watering of the 

ground in terms of a surge of water welling upward as water rises overflowing riverbanks from 

distant sources of water, which “rise up” (hel‹vay) from the earth (erA'Ah-§im). Anyone who has 

witnessed one of the sources of the Jordan River at Tel Dan in Israel, where water bursts forth 

from the ground as a roaring torrent, finds here a different image from that of “mists” of tropical 

rain forests or the fog of San Francisco. Another plausible image is that of the “surge” of waters 

in the annual inundation of the Nile River valley in times past, before the construction of the 

Aswan Dam. The verb here is Qal imperfect 3 rd sg. masc. from the root hlv (“go up”) and this 

source of water erA'Ah-§im, from the earth itself. The preposition §im (“from”) is attached by 

maqqEp to the definite noun erA'Ah. Note the compensatory lengthening of the vowel under the 

definite article, because the ' cannot be doubled, and the pausal lengthening of the vowel of the 

penult in this word. 

��û��π‘��ƒ‘��„ 

��—transliteration: w¸-hiH-q‰µ 'et-Kol-P¸-n hA-'·-dA-m‰µ, µ “and it would 

water all the face of the ground.” The verb here is Hiphil (causative) perfect 3 rd sg. masc. with 

wau-conversive from the root hqH (“drink”). The image reflects that of the normal experience of 

annual flooding of the soil in an alluvial plain by the rising “surge” of water that makes the 

agricultural cycle possible. Even if distant rain is the source of this massive supply of water, it 

remains relatively easy to separate the concept of massive amounts of rain coming in violent 

storms from the slow and steady rising of the waters to cover the soil bringing new life from the 

fresh deposit of waterborne silt as well as from the water itself. 

��‘��‘��œ•��2:7� 

��œ��û��„ 

��û��•��œ��„ 

�π��û�π�œ•�� 

��‘��‘��œ•��—transliteration 

way-yÓµ-cer yhwh 'È-lO-hÓµm 

'et-hA-'A-dAµm vA-pAµr min-hA-'·-dA-m‰µ, “and YHWH-Elohim formed the human of dust from the 

earth.” The verb here is Qal imperfect 3 rd sg. masc. with wau-conversive from the root rcy 

(“form, fashion”) with YHWH-Elohim as subject and the definite masc. noun £AdA'Ah (“the human”) 

as direct object. The masc. noun rApAv (“dry loose earth, dust”) represents the material from 

which the human body was formed—from the “soil” of the ground. With the article it would be 

rApAveh. The preposition §im (“from”) is attached by maqqEp to the definite noun h”m”d‹'Ah, which is 

used in place of er”'”h (‘the earth”) because of its assonance with the noun £”d”'”h (“the human”).


��œ��„ 

�π��û 

�π�œ•�—transliteration: way-yiP-Paµx B¸-'aP-PAµyw niH-maµt xay-yÓµm, “and he 

breathed in his nostrils the breath of life.” The verb here is Qal imperfect 3 rd sg. masc. with wauconversive 

from the root xpn (“breathe, blow”) and assimilation of the letter n˚n. The word wyLƒpa'–Ÿb 

represents the combination of the preposition b (“in”), the dual masc. noun £iyKapa' (“nostrils”) and 

the 3 rd sg. masc pronominal suffix wyAñ (“his”). The fem. noun hAmAH¯n (“breath”) appears here in the 

construct state with the pl. abstract emphatic masc. noun £yCiyax (“life”). 

��œ��û��„ 

��û 

��•�—transliteration: wa-y¸-hÓµ hA-'A-dAµm l¸-neµ-peH xay-y‰µ, “and the human 

became a living being.” The verb is Qal imperfect 3 rd sg. masc. with wau-conversive from the 

root hyh (“be[come]”) with £AdA'Ah (“the human”) as subject. The verb hyh followed by the l prefix 

on the fem. noun Hepen (“soul, living being”) carries the sense of “becoming.” 

��„ 

��‘�û•��ô��‡ 

��› �—�œ•��2:8� ��û��„ 

��‘��œ•�� 

��„ 

��‘�û•��ô��‡ 

��› �—�œ•��—transliteration: way-yi-Xaµv yhwh 'È-lO-hÓµm Gan-B¸-vEµ-den 

miq-qeµ-dem, “and YHWH-Elohim planted a garden in Eden in the east.” The verb here is Qal 

imperfect 3 rd sg masc. with wau-conversive from the root vXn (“plant”) with YHWH-Elohim as 

subject and assimilation of the letter n˚n. The masc. noun §C¬g (“garden”) is connected to §edEv–¯b 

(“in Eden”) by maqqEp. Note that there is no definite article here. It is “a garden in Eden” not the 

Garden of Eden. The expression £edJeqim (“eastward, in the East”) is a combination of the 

preposition §im (“from”) and the noun £edeq (“front, east, aforetime”) and assimilation of the letter 

n˚n.. 

��û��„ 

��‘�� 

�œ•�—transliteration: way-yAµ-Wem HAµm 'et-hA-'A-dAµm '·-Heµr yA-cAµr, 

“and he placed there the human that he had formed.” The verb ��œ•� 

is Qal imperfect 3 rd sg. 

masc. with wau-conversive from the root £wW (“put, place”). The adverb £AH (“there”) indicates 

the place where G-d put the human (£AdA'Ah). The particle of relation reH‹' (“that”) introduces the 

concluding subordinate clause. The final verb is Qal perfect 3 rd sg. masc. from the root rcy 

(“form”). 

��‘��‹ 

��› 

��‘��‹ 

��› ��•œ•��2:9� ��„ 

��û��_��‘��ƒ�� 

��û��„ ��œ��‹ 

�� 

��•œ•��—transliteration: way-yac-maµx yhwh 'È-lO-hÓµm min-hA-'·-dA-m‰µ, 

“and YHWH-Elohim caused to spring up from the ground …” The verb is Hiphil (causative) 

imperfect 3 rd sg. masc. with wau-conversive from the root xmc (“sprout, spring up”) with YHWH- 

Elohim as subject. On the phrase ��‘�� 

(“from the ground”) see 2:7 above. 


26


��„ 

��û��_��‘��ƒ—transliteration: 

Kol-vEµc nex-mAµd l¸-mar-'eµh w¸-XÙµb 

l¸-ma-'·-kAµl, “every tree desirable in appearance and good for eating.” When l–ƒk is used with a 

singular noun the expression is understood collectively, whether with or without the article. 

Literally the expression reads “the whole of trees”—i.e., every kind of tree. The verbal form 

dAm¯x∆n is the Niphal sg. masc. participle from the root dmx (“desire, take pleasure in”). Note that 

the shewa here is silent even though it is under a guttural. With the l prefixed to the masc. noun 

he'⁄ram (“appearance”) means “(desirable) in appearance” or (desirable) for sight.” In like manner 

the l prefixed to the masc. noun lAk‹'am (“food, eating”) means “good for eating.” 

��œ��‹ 

��—transliteration: w¸-vEµc ha-xay-yÓµm B¸-tÙµk haG-GAµn, “and the Tree of Life 

in the middle of the garden.” The juxtaposition of two nouns here, in what is called the construct 

chain, conveys a modifying relationship. In this instance the bound form of the masc. noun Ev 

(“tree”) is the same as its normal free form (absolute) used elsewhere. Only the final noun in a 

construct chain may have the definite article. Note the fact the consonant x, which follows 

immediately after the article is treated here as though it were doubled (virtual doubling). The 

preposition �� (“in the middle of”) is a combination of the preposition b (“in”) and the 

substantive ∆wKAt (“midst”), which is in the construct state, together with the definite noun §Cƒgah 

(“the garden”). 

��û��„ ��—transliteration: 

w¸-vEµc haD-Daµ-vat XÙµb wA-rAµv, “and the Tree of the 

Knowing of Good and Evil.” The noun Ev (“tree”) is in the construct state together with the fem. 

noun tav–ad (“knowledge”). The word tav–ad carries the verbal sense of “knowing” together with a 

direct object in the two nouns bÙX (“good”) and vAr (“evil”). Note that wau-conjunction 

immediately before a stressed syllable here takes the form ñ√w. 

��‘��„��2:10� 

��û��„ 

��π�� 

��‘��„��—transliteration: 

w¸-nA-hAµr yO-cEµ' mE-vEµ-den l¸-haH-qÙµt 

'et-haG-GAµn, “and a river goes out from Eden to water the garden.” The verbal form 'Ec»y is the 

Qal active participle sg. masc. from the root 'cy (“go forth”), used as the present tense, with the 

masc. noun rAh√n (“river”) as subject. The preposition §im (“from”) is attached to the proper noun 

§edEv (“Eden”) with assimilation of the n˚n. The verbal form tÙq¯Hah¯l is Hiphil (causative) infinitive 

construct, with the preposition l (“to”) prefixed, from the root hqH (“drink”). The marker of the 

definite direct object appears before the noun §C√gah (“the garden”). 


27


��û��„ 

��π��—transliteration: 

˚-miH-HAµm yiP-PA-rEµd w¸-hA-yAµh 

l¸-'ar-BA-vAµh rA'-HÓµm, “and from there it divides, it becomes four (river-)heads.” The wauconjunction 

is pointed ˚ before the labial consonants b m p (the so-called B˚mep letters). The 

preposition §im (“from”) is prefixed to the adverb £AH (“there”) with assimilation of the n˚n. The 

verbal form dErLApiy is Niphal (passive) perfect 3 rd sg. masc from the root drp (“divide”). The 

verbal form h√yAh¯w is Qal perfect 3 rd sg. masc. with wau-conversive from the root hyh (“become”). 

The preposition l (“to, for”) is attached to hAv–Ab¯ra' (“four”), which is used as an adjective to 

modify the irregular pl. masc. form of the noun H'»r (“head,” used in the sense of the source of 

four different rivers). 

��π��„ ��û��2:11� 

��‘��ƒ��‰�� 

��“��„ ��‘�� 

��π��„ ��û��—transliteration: 

HEµm hA-'e-xAµd PüÓ-HÙµn, “the name of the one is Pishon 

(Spreader).” The masc. noun £EH (“name”) is in construct relation with dAxe'Ah (“the one”). This 

construct chain constitutes the subject of the verb “to be,” which is understood, with the 

predicate noun §ÙHyKip (“Pishon”). The name of the river here, together with the three following 

river names, may prove to be symbolic in nature suggesting caution in terms of attempts to 

locate these four rivers from a geographical point of view. 

��‘��ƒ��‰��—transliteration: 

h˚µ' has-sO-bEµb 'Eµt Kol-'eµ-rec ha-x·-wÓ-l‰µ, “it 

encircles all the land of Havilah.” The verbal form bEb–»sah is Qal active participle 3 rd sg. masc. 

from the root bbs (“encircle”), with the definite article and the 3 rd sg. masc. pronoun '˚h (“it, he”) 

as subject and the construct chain hAlyiw‹xah ere'-l–Ak (“all the land of Havilah”) as definite direct 

object. Though the land of Havilah is often identified with South Arabia on the basis of the 

primary resources named in 2:12, it is best to remember the conclusion reached in BDB: “The 

question (of its location) is still undecided.” 

��“��„ ��‘��—transliteration: '·-Her-HAµm haz-zA-hAµb, “where there is gold.” The particle of 

relation reH‹', which is rendered here as “where,” is attached to the adverb £AH (“there”) by 

maqqEp. There is some difference of opinion on the meaning of the noun bAh√z (“gold”) in this 

context, since Old South Arabic dhB does not only mean gold but also a type of incense. 

��„ ��û��ô 

��û��„��û 


28 

�� 2:12 � 

�� 

��„ ��û��ô��—transliteration: 

˚-z·-haµb hA-'Aµ-rec ha-hÓµ' XÙµb, “and the gold of that land 

is good.” The wau-conjunction here becomes ˚ before the shewa under z, which is composite


because of the guttural h that follows. The noun bAh√z (“gold”) here is in construct relation with 

erA'Ah (“the earth”) and so its vowels are shortened. The feminine form of the pronoun 'yih, 

which is used here as a demonstrative, agrees in gender with the fem. noun ere' (“earth”). It 

follows its noun and has the definite article. Note the peculiar pointing of 'wih for 'yih. This is the 

first occurrence of the perpetual kethiv-qere’ involving this word, where we are to read the word 

as pointed rather than as written in the consonantal text. If the word bAh√z here is interpreted with 

some as “incense,” then the “good gold” here would be fragrant resin. For a very different 

interpretation, see discussion below (pp. 64–69). 

��û��„��û 

��—transliteration: HAµm haB-B¸-dO-laµx w¸-'eµ-ben haH-HOµ-ham, “there (is 

found) bdellium and onyx stone.” Though the noun xalOd–¯b is commonly translated as “bdellium” 

(a fragrant gum resin), the precise meaning of the word here remains uncertain. The noun §ebe' 

(“stone”) is in construct relation with the definite noun £ah»H (“onyx, carnelian”). Once again, the 

exact translation of the gem-stone in question remains somewhat uncertain. We may be dealing 

with symbolic language here that makes precision in matters of identification difficult and 

perhaps even misleading. 

��„ ��û��‘��2:13� 

��ƒ��û��‘��ƒ��„ 

�� 

��„ ��û��‘��—transliteration: 

w¸-HEm-han-nA-hAµr haH-HE-nÓµ GÓ-xÙµn, “and the name of 

the second river is Gihon (Gusher).” The masc. noun £EH (“name”) is in construct relation with 

the noun phrase yinLEHah rAhCƒnAh (“the second river”). This construct chain constitutes the subject of 

the verb “to be,” which is understood, with the predicate noun §ÙxyC«g (“Gihon”). Once again, the 

specific identity and geographical location of this river remains uncertain. The language here 

may be metaphorical and symbolic in nature. 

��ƒ��û��‘��ƒ��„ 

�� 

��—transliteration: h˚µ' has-sÙ-bEµb 'Eµt Kol-'eµ-rec K˚µH, “it encircles all 

the land of Cush.” The verbal form bEb–»sah is Qal active participle 3 rd sg. masc. from the root bbs 

(“encircle”), with the definite article and the 3 rd sg. masc. pronoun '˚h (“it, he”) as subject and 

the construct chain H˚–k ere'-l–Ak (“all the land of Cush”) as definite direct object. Once again, the 

specific identity and geographical location of the land of Cush is uncertain. Though Cush in 

other texts is often identified with Ethiopia, this does not fit well with the Mesopotamian setting 

for the geographical setting of Eden. Numerous scholars argue that the Cush of Gen 10:6–8 

refers to the Kassites. 

��‹ 

��2:14 

��„ 

��û�� 

��û��„ ��û�� 


29


��‹ 

�� 

�—transliteration: w¸-HEµm han-nA-hAµr haH-H¸-lÓ-HÓµ hiD-Deµ-qel, “and the 

name of the third river is Hiddekel (Tigris).” The verb here is Qal imperfect 3 rd sg. masc. from the 

root rm' (“say”). The masc. noun £EH (“name”) is in construct relation with the noun phrase that 

follows: yiHyilLEHah rAhC ƒnAh (“the third river”). This construct chain constitutes the subject of the verb 

“to be,” which is understood, with the predicate noun leq–edix (“Hiddekel”). This word appears in 

the Bible only here and in Daniel 10:4. The identification with the Tigris is based on arguments 

from etymology and the fact that the LXX made this identification in antiquity. 

��„ 

��û�—transliteration: h˚µ' hah-hO-lEµk qid-maµt 'aH-H˚µr, “it goes to the east of 

Assyria.” The verbal form El»hah is Qal active participle 3 rd sg. masc. from the root lh (“go, 

walk”), with the definite article and the 3 rd sg. masc. pronoun '˚h (“it, he”) as subject. The 

preposition tam¯diq (“east”) is the construct form of the fem. noun hAm¯diq (“front, east”). On 

geographical grounds, however, the Tigris flows, for the most part, to the west of Assyria. 

��û��„ ��û��—transliteration: 

w¸-han-nA-hAµr hA-r¸-bÓ-vÓµ h˚µ' p¸-rAµt, “and (as for) the 

fourth river, it is Perath (Euphrates).” The noun phrase yivyib¯rAh rAhCƒnah (“the fourth river”) is the 

subject in a sentence, in which the 3 rd sg. masc. pronoun '˚h (“it, he”) functions as though it 

were the verb “to be.” There is no question on the identification of the noun tAr⁄p with the river 

“Euphrates.” 

��‘��„ 

��û��ô 

��‘��„ 

��û��ô��œ•��2:15� 

�√��√„ ��‘�•��•œ•�� 

��œ•��—transliteration: way-yiq-qAµx yhwh 'È-lO-hÓµm 'et-hA-'A-dAµm, “and 

YHWH-Elohim took the human.” The verb here is Qal imperfect 3 rd sg. masc. with wauconversive 

from the root xql (“take”) with YHWH-Elohim as subject and £AdA'Ah (“the human”) as 

definite direct object. 

��‘�•�� 

��•œ•�—transliteration: way-yan-ni-xEµ-h˚ b¸-gan-'Eµden, “and he set him in the Garden 

of Eden.” The verb here is Hiphil (causative) imperfect 3 rd sg. masc. with wau-conversive from 

the root xwn (“rest, settle down”) and the 3 rd sg. masc. pronominal suffix ˚hñ (“him”). The 

preposition b (“in”) is prefixed to the noun phrase §edEv-§ag (“garden of Eden”). 

�√��√„ ��—transliteration: l¸-vab-dAµh ˚-l¸-HA-m¸-rAµh, “to work it and to watch (over) it.” 

The two verbs here are Qal infinitive constructs from the root dbv (“work, serve”) and the root 

(“keep, watch over”), both with the preposition l (“to”) prefixed and the 3 rd sg. fem. suffix –hAñ (“it, 

her”). 


30


��„ 

��‘�� 

��û��„ 

��‘�� 


31 

��•�� 2:16 � 

ûƒ�� 

��„ 

��‘��•��—transliteration: 

way-caµw yhwh 'È-lO-hÓµm val-hA-'A-dAµm 

lE'-mOµr, “and YHWH-Elohim laid charge upon the human, saying: ...” The verb wac¯yaw is Piel 

shortened imperfect 3 rd sg. masc. from the root hwc (“command”) with YHWH-Elohim as subject 

and the preposition lav (“upon”) attached to the object of the verb by maqqEp. On the word 

r»m'‘l (“saying”), see 1:22 above. 

��û��„ 

��‘��ûƒ��—transliteration: 

miK-KOµl vEc-haG-GAµn 'A-kOµl TO'-kEµl, “from every tree of 

the garden you may eat freely.” The preposition §im (“from”) is attached to l»k (“all, the whole”) 

with assimilation of the n˚n. On the use of l»k with a singular noun, see 2:9 above. The noun Ev 

(“tree”) is in construct with the definite noun §Cƒgah (“the garden”). The verbal form l»kA' is Qal 

infinitive absolute from the root lk' (“eat”). The verbal form lEk'L»t is Qal imperfect 2 nd sg. masc. 

from the same root. The infinitive absolute is placed before a finite verbal form to emphasize the 

verbal idea in ways that often require the use of adverbs in English like “surely, certainly, 

indeed” or the like. 

��Œ��„ 

��û�� 

��û��„ �Œ��ûŠ��ô�� 

�� 2:17 

�ƒ�� 


˚-mE-vEµc haD-Daµ-vat XÙµb wA-rAµv, “but from the Tree of 

Knowing Good and Evil ...” The wau-conjunction becomes ˚ before the labial consonants b m p. 

The preposition §im (“from”) is attached to the noun Ev (“tree”) with assimilation of the n˚n and 

compensatory lengthening of the vowel because the guttural v that follows cannot be 

lengthened. On the phrase vArƒw bÙX tavadah Ev see 2:9 above. 

��Œ��„ 

��û�—transliteration: lOµ' tO'-kaµl mim-meµn-n˚, “you shall not eat from it.” The verb 

here is Qal imperfect 2 nd sg. masc. from the root lk' (“eat”) preceded by '»l (“not”), the particle 

of negation. The word ˚CnGemim is the preposition §im (“from”) with the 3 rd sg. masc. pronominal suffix 

from *˚h¯nGimim, in which the h is assimilated backwards and iñ is changed to eñ. 

��û��„ �Œ��ûŠ��ô��ƒ—transliteration: 

KÓµ B¸-yÙµm '·-kA-l¸-kAµ mim-meµn-n˚ mÙµt 

TA-m˚µt, “for in the day of your eating from it you shall surely die.” The accent r¸bÓav over the 

conjunction y–ik (“for”) is a relatively strong disjunctive. The preposition b (“in”) before the 

indefinite noun £Ùy (“day”) has the meaning of a temporal conjunction “when (you eat).” The verb 

ß⁄lAk‹' is the Qal infinitive construct with 2 nd sg. masc. pronominal suffix from the root lk' 

(“eat”). The verbal form tÙm is Qal infinitive absolute from the root twm (“die”). The verb t˚mK“t is


Qal imperfect 2 nd sg. masc from the same root. The infinitive absolute is placed before a finite 

verbal form to emphasize the verbal idea in ways that often require the use of adverbs like 

“surely, certainly, indeed” or the like. 

� Pronouns, Personal Terminations, Pronominal Suffixes 

˚nAätO' ramAH '˚h He kept or has kept us. 

AtO' hAr⁄mΩ“H 'yih She has kept you (f.). 

ÙtO' KAt⁄raämAH hKAta' You (m.) have kept him. 

–hAtO¿' ⁄Lt⁄ramAH K⁄ta' You (f.) have kept her. 

ß⁄tO' yLit⁄raämAH yikOnΩ”' I have kept you (m.). 

yitO' ˚r⁄mΩ“H §Eh They (m.) have kept me. 

§ek⁄te' ˚r⁄mΩ“H 

§Eh They (f.) have kept you (f.) 

£AtO' £Let⁄ram⁄H £Keta' You (m. pl.) have kept them (m.). 

§AtO' §et⁄ram⁄H §KEta' 

You (f. pl.) have kept them (f.). 

£ek⁄te' ˚n⁄raämAH ˚n⁄x+¬n‹' We have kept you (m.) 

Note: If you master this exercise, it will prove to be a helpful acquisition. 

��„ ��û��_�‘��œ•��2:18� 

��ƒ��„ ��û�‘�� 


wayyOµ'mer yhwh 'È-lO-hÓµm, “and YHWH-Elohim said ...” 

The verb is Qal imperfect 3 rd sg. masc. from the root rm' (“say”) with YHWH-Elohim as subject. 

��„ ��û��_�‘��—transliteration: lO'-XÙµb hÈ-yÙµt hA-'A-dAµm l¸-baD-DÙµ, “it is not good 

for the human to be alone.” The adverb '◊l (“not”) negates the predicate adjective bÙX (“good”) 

with the verb “to be” understood. The verb tÙy¤h is Qal infinitive construct from the root hƒyAh 

(“be[come]”) with £AdA'Ah (“the human”) as subject. The word Ù–dabŸl is a combination of the 

preposition l (“to”) plus the noun d–ab (“separation”) and the 3 rd sg. masc. pronominal suffix Ù 

(“him”)—i.e., “to be in his separation” = “alone.” 


32


��ƒ��„ ��û�‘��—transliteration: 

'e-vÈ-Weh-lÙµ vEµ-zer K¸-neg-DÙµ, “I will make him a helper 

corresponding to him.” The verb here is Qal imperfect 1 st sg. from the root hWv (“make, do”). 

The preposition l (“to, for”) has the 3 rd sg. masc. pronominal suffix Ùñ (“him”) attached. The 

direct object of the verb is the masc. noun r∆zEv (“one who helps”). The substantive d∆g∆n (“what is 

conspicuous”) with the preposition k (“like”) attached has the meaning “corresponding to.” Here 

the 3 rd sg. masc. pronominal suffix Ùñ (“him”) is attached as well. The dot in the –d is daghesh 

lene (i.e., “weak” daghesh), which indicates the “stop” or “voiced” pronunciation of the letters 

b g d k p t (the so-called B¸gadK¸pat letters). 

��‘��œ•�� 

��‘��œ•��2:19� 

��‘��ƒ��‹ 

•œ��‘��ƒ�� 

��‘��œ‘��„��‘��œ•�� 

��û��„ �œ��û��ı��‡�‘�� 

�—transliteration: way-yiµ-cer yhwh 'È-lO-hÓµm min-hA-'·-dA-m‰µ, 

“and YHWH-Elohim formed from the ground …” The verb here is Qal imperfect 3 rd sg. masc. with 

wau-conversive from the root rcy (“form”) written defectively for .recyCiyaw with YHWH-Elohim as 

subject (cf. 2:7 above). 

��‘��ƒ��‹ 

•œ��‘��ƒ—transliteration: Kol-xay-yaµt haW-WA-deµh w¸'Eµt Kol-vÙµp 

haH-HA-maµ-yim, “every living thing of the field and every bird of the sky.” The vowel of lOk is 

shortened to -lAk (“all”) with qAmAc xAX˚p (o) because of the maqqEp. The noun t¬Cyax is the 

construct of hCƒyax (“living thing, animal”), which is in construct relation with the definite noun 

hedLWah (“the field”). Cf. 1:30 above. 

��‘��œ‘��„��‘��œ•�—transliteration: 

way-yA-bEµ' 'el-hA-'A-dAµm lir-'Ùµt mahyiq-rA' 

lÙµ, “and he brought (each one) to the human to see what he would call it.” The verb is 

Hiphil imperfect 3 rd sg. masc. with wau-conversive from the root 'wb (“come [in], go [in]”). The 

object of the verb is understood to be the animals of the field and the birds of the air mentioned 

earlier in this verse that G-d brought “to the human” (£AdA'Ah-le'). The verbal form tÙ'¯ril is the 

Qal infinitive construct from the root h'r (“see”) with the preposition l (“to”) prefixed, which 

takes iñ before a letter with shewa. The interrogative ham (“what?”), which is pointed like the 

definite article, is used after the verb h'r to present an indefinite question—“to see what he 

would call it.” The verb 'Ar⁄qiCy is Qal imperfect 3 rd sg. masc. from the root 'rq (“call”). Followed 

by the preposition l, which has the 3 rd sg. masc. pronominal suffix attached, the sense is “to 

give a name to” something. 

��û��„ �œ��û��ı��‡�‘��—transliteration: 

w¸-kOµl '·-Heµr yiq-rA-lÙµ 


33


hA-'A-dAµm neµ-peH xay-y‰µ h˚µ' H¸-mÙµ, “and whatever the human called it, as a living being, that 

(was) its name.” The noun lk (“all”) introduces a relative sentence with reH‹' (particle of 

relation). The combination of these two words means “whatever.” The verb here is Qal imperfect 

3 rd sg. masc. from the root 'rq (“call”) followed by the preposition l, with the 3 rd sg. masc. suffix 

Ù (“it, him”) attached. The l functions as a marker for the direct object. The noun phrase 

hCƒyax Hepen (“a living being”) is in apposition to the pronoun '˚h (“he”), which carries the force of 

the demonstrative pronoun “that” with the verb “to be” understood. The noun £EH (“name”) has 

the 3 rd sg. masc. prominal suffix Ùñ (“its, his”) affixed, which causes the vowel to be reduced to 

Õñ. Before the fem. plural affix tÙñ, however, the Eñ is retained. 

��œ•��2:20� 

��‘�� 

��ƒ��„ ��û��‘��•œ��„�� 


way-yiq-rAµ' hA-'A-dAµm HE-mÙµt, “and the human called out 

names …” The verb here is Qal imperfect 3 rd sg. masc. with wau-conversive from the root 'rq 

(“call”) with £AdA'Ah (“the human”) as subject. tÙmEH is the plural of the masc. noun £EH (“name”). 

The accent r¸bÓav on the word �� is a relatively strong disjunctive. 

��‘��—transliteration: 

l¸-kol-haB-B¸-hE-m‰µ ˚-l¸-vÙµp haH-HA-maµ-yim, “for 

every animal and for every bird of the sky.” In some ways, the two occurrences of l here mark 

the direct object of the verb “call” at the beginning of this verse. The vowel of the word lOk (“all, 

every”) is shortened to qAmAc xAX˚p (o) before maqqEp. The noun hAmEh–¯b here refers to all 

animals. The wau-conjunction before shewa becomes ˚. On the phrase £ymHh •Ùv (“birds of the 

sky”) see 1:21. 

��•œ�� 

See 1:19. 

„��—transliteration: ˚-l¸-kOµl xay-yaµt haH-HA-deµh, “and for every animal of the field.” 

��ƒ��„ ��û��‘�� 

— transliteration: ˚-l¸-'A-dAµm lO'-mA-cAµ' vEµ-zer K¸-neg-DÙµ, “and for 

Adam there was not found a helper fit for him.” The noun £AdA' (“human”) appears here without 

the definite article, which suggests that it is used as a proper name here. The verb is Qal perfect 

3 rd sg. masc. with the particle of negation prefixed from the root 'cm (“find”). On the phrase 

Ùdg∆n–¯k rezEn (“a helper fit for him”) see 2:18. 

��œ•��„ 

��‘��ô��‡ 

��π•œ•��2:21� 

��„ ��û��œ•��œ•�� 


34


��œ•��„ 

��‘��ô��‡ 

��π•œ•��—transliteration: 

way-yaP-PEµl yhwh 'È-lO-hÓµm 

Tar-DE-m‰µ val-hA-'A-dAµm way-yÓ-HAµn, “and YHWH-Elohim caused a deep sleep to fall on the man 

and he slept.” The verbal form lEpCƒyaw 

is Hiphil (causative) imperfect 3 rd sg. masc. (shortened from 

lyLipay) with wau-conjunction from the root lpn (“fall) with YHWH-Elohim as subject. The direct 

object of the verb is the fem. noun hAmEd¯rKat (“deep sleep”), which came £AdA'Ah-lav (“upon the 

human”). The concluding verb is Qal imperfect 3 rd sg masc. with wau-conversive from the root 

§Hy (“sleep”). 

��œ•�—transliteration: 

way-yiq-qaµx 'a-xaµt mic-cal-vO-tAµyw, “and he took one of 

his ribs.” The verb here is Qal imperfect 3 rd sg. masc. with wau-conversive from the root xql 

(“take”). The object of the verb is the construct chain wyAtOv¯lCacim taxa' (“one of his ribs”). The noun 

taxa' (“one”) is the feminine form of dAxe'. The preposition §im (“from”) is prefixed (with 

assimilation of the n˚n) to the noun vAlEc (“rib”), which appears in the plural with the 3 rd sg. 

masc. suffix wyAñ (“his”) affixed. 

��„ ��û��œ•�—transliteration: 

way-yis-GOµr BA-W@Aµr Tax-Teµn-n‰, “and he closed up the flesh 

in its place.” The verb here is Qal imperfect 3 rd sg. masc. with wau-conversive from the root rgs 

(“close, shut”) with the masc. noun rAW–Ab (“flesh”) as direct object. The preposition taxKat 

(“underneath, below”) has the 3 rd sg. fem. pronominal suffix hAñ (“its, her”) along with a 

connecting syllable neñ. The h is assimilated backwards so that Ah¯nKet¯xKat becomes CƒnKet¯xKat; then the 

vowel letter h is added. 

��_��‘��‡ 

��œ•��2:22� 

��„ 

��‘��û��‘�� 

��‘��„ ��•�� 

�_��‘��‡ 


wayyiµben yhwh 'È-lO-hÓµm 'et-haccElAµv, “and 

YHWH-Elohim built the rib …” The verb is Qal shortened imperfect 3 rd sg. masc. (from h∆n¸biy) with 

wau-conversive from the root hnb (“build”) with YHWH-Elohim as subject. and vAlCEcah (“the rib”) as 

direct object. 

��„ 

��‘��û 

��‘��—transliteration: '·-Her-lA-qaµx min-=hA-'A-dAµm l¸-'iH-H‰µ, “which he had 

taken from the human into a woman.” The verb here is Qal perfect 3 rd sg. masc. from the root 

xql (“take”). The preposition §im (“from”) is attached to the definite noun £AdA'Ah (“the human”) by 

maqqEp. The l prefixed to the fem. noun hLAHi' (“woman”) marks the accusative of the verb hnb 

(“build”) with the meaning “he fashioned the rib into a woman.” 

��‘��„ ��•�—transliteration: way-bÏ-'eµ-hA 'el-hA-'A-dAµm, “and he brought her to the 

human.” The verb here is Hiphil (causative) imperfect 3 rd sg. masc. with wau-conversive from 


35


the root (“go, come”) with the 3 rd sg. fem. pronominal suffix Ahñ (“her”). The preposition -le' 

(“to”) indicates direction—G-d brought the woman to the human. 

��„ 

��‰��π��˜�� 

��π��˜��œ•��2:23� 

��„ 

��‰�� 

��“‘��›��„ ��û�ƒ�� 

�œ•��—transliteration: way-yOµ'-mer hA-'A-dAµm 

zOµ't haP-Paµ-vAm vEµ-cem mE-v·-cA-maµy ˚-bA-WAµr miB-B¸-WA-rÓµ, “and the human said, ‘This one this 

time is bone from my bones and flesh from my flesh.” The verb here is Qal imperfect 3 rd sg. 

masc. with wau-conversive from the root rm' (“say”) with £AdA'Ah (“the human”) as subject. The 

fem. sg. demonstrative pronoun tO'z (“this”) stands in apposition to the substantive £avLapah (“the 

occurrence”) with the meaning “now at length.” The definite article here carries demonstrative 

force. As J. G. Herder put it long ago, the man reacts with a “jubilant welcome” to the creation of 

woman. Note that the ' here in the word tO'z is silent and that this word is repeated three times 

in this verse, referring to the woman in each instance. The verb “to be” is understood. The 

phrase yamAc‹vEm £ecev (“bone from my bones”) parallels that of yirAW–¯bim rAWAb˚ (“flesh from my flesh”). 

Note the different vowels in the two occurrences of the preposition §im (“from”), both of which 

have assimilation of the n˚n; for there is compensatory lengthening of the vowel when the 

following guttural cannot be doubled. Note also the different vowels in the affixed personal 

pronouns with yañ in the first instance and yiñ in the second. In the first instance the pronominal 

suffix is affixed to the construct form of the plural £yimAc‹v (“bones”). 


l¸-zOµ't yiq-qA-rEµ' 'iH-H‰µ, “indeed, (as for) this one, it will be 

called Woman ...” The l attached to the feminine demonstrative pronoun t'z (“this”) appears to 

be emphatic. It is not clear why the verb that follows is masculine. The verb is Niphal imperfect 

3 rd sg. masc. from the root 'rq (“call”). The fem. noun hLAHi' (“woman”) is a sound play on the 

word Hyi' (“man”), though the two words are apparently not related etymologically. The word 

hLAHi' is derived from the root Hn' (“be delicate, soft”) whereas the word Hyi' is derived from the 

root Hy' or Hw' (with apparent meaning “be strong”). 

��“‘��›��„ ��û�ƒ—transliteration: 

KÓµ mE'ÓµüH luqAxAh-zOµ't, “for from man this one has been 

taken.” The verb ��›�� [for ��› –��] is Pual (passive) perfect 3 rd sg. masc. from the root xql 

(“take”) with “this one” (i.e., Woman”). The preposition §im (“from”) is prefixed to the noun Hyi' 

(“man”) with assimilation of the n˚n and compensatory lengthening of the vowel because the 

following consonant cannot be doubled. The dot in the z here is the conjunctive daghesh. When 

a word ending in an unstressed ñA(h) or ñeh is followed by one beginning with a stressed 

syllable, a daghesh may be placed in the first consonant of the second word. Though there is 

etiological concern in Genesis 2, this does not make the narrative itself a name etiology. The 

narrative is not concerned with the origin of mutual attraction of the sexes as such but with the 

complementary relationship between man and woman. It concerns the great importance of the 


36


role of woman in the very existence of humankind. It should be noted that this is the first time in 

the narrative that the human calls himself Hyi' (“man”). It is as though the author is saying that 

the human discovers his own manhood only when he faces the woman, his human partner in 

life. 

��Œ��‘��„ ��‘��‘��•��ƒ‘��2:24� 

��û��„�� 

��Œ��‘��„ ��‘��‘��•��ƒ‘��—transliteration: 

val-KEµn ya-v·-zAb-'ÓµH 'et-'A-bÓµw w¸-'et- 

'im-mÙµ, “therefore a man leaves his father and his mother.” The adverb §–‘k (“so, thus”) when 

combined with the preposition lav (“on, upon”) means “therefore, on the grounds of such 

conditions,” which in this instance introduces an etiological observation. The verb is Qal 

imperfect 3 rd sg. masc. from the root bzv (“forsake”) with Hy' (“a man”) as subject and “his 

father and his mother” as direct object. Both bA' (“father”) and £E' (“mother”) have the 3 rd sg. 

masc. pronominal suffix Ùñ (“his”) affixed. Note that yiñ appears in the construct form of bA' 

(“father”) and before suffixes. 


w¸-dA-baµq B¸-'iH-TÙµ, “and he clings to his wife.” The verb here is 

Qal perfect 3 rd sg. masc. with wau-conversive from the root qbd (“cling, cleave to”), which is 

followed by b prefixed to the object of the verb. The noun hLAHi' (“woman”) appears here in the 

construct state with the 3 rd sg. masc. pronominal suffix Ùñ (“his”) attached. 

��û��„��—transliteration: 

w¸-hA-y˚µ l¸-bA-WAµr 'e-xAµd, “and they become one flesh.” The 

verb here is Qal perfect 3 rd pl. masc. with wau-conversive from the root hyh (“be[come]”). The l 

prefix on the noun rAW–Ab (“flesh”) marks the accusative. There is paradox in the language used 

here. The verb qbd (“cling”) expresses the idea of two distinct entities attached to one another 

but preserving their respective identities. To become “one flesh” refers to physical union within 

marriage, as though the separated elements seek one another for reunification. The verb qbd is 

often used to describe human yearning for and devotion to G-d. 

��„��„ ��Œ��‹��œ•��2:25� 

��„ ��Œ��‹��œ•��—transliteration: 

way-yih-y˚µ H¸-n -heµm v·-r˚-mÓµm 

hA-'A-dAµm w¸-'iH-TÙµ, “and the two of them were naked, the human and his wife.” The verb ˚y⁄hCiyaw 

is Qal imperfect 3 rd pl. masc. with wau-conversive from the root hyh (“be[come]”) with £ehyEn¯H 

(“the two of them”) as subject. The plural noun £yim˚r‹v (“naked”), with the sg. £ÙrAv, anticipates 

the sound of the word used to describe the serpent in 3:1 who is described as £˚rAv (“shrewd, 

clever”). The relation between “the man” (£AdA'Ah), “his wife” (ÙtÕWi') and the serpent (HAxCƒnah) is the 

focus of attention in the next episode in the Genesis narrative. 


37


��„��—transliteration: w¸-lOµ' yit-BO-HAµ-H˚, “and they were not ashamed.” The verb here 

is Hithpolel 3 rd pl. masc. from the hollow root Hwb (“be ashamed”), which is preceded by the 

particle of negation '»l (“not”). 

Explanatory Remarks on the Text and Translation of Genesis 1–2 

The large Hebrew letter p (after 1:5, 8, 13, 19, 23, 31; and 2:3) represents the traditional 

PeT˚xAh (open) layout markers, which are used to mark spaces in the Hebrew text of handwritten 

manuscripts in Jewish masoretic tradition. Such spaces must occupy the width of at least 

three letters. The PeT˚xAh (open) layout markers indicate where a new “paragraph” must be 

written at the beginning of the line. If enough space cannot be left on the last line of the old 

“paragraph,” a whole line must be left blank (as is the case after Gen 1:13 in Codex L). 

Maimonides describes this method of marking “paragraphs;” but there is difference of opinion on 

the exact meaning in the usage of the two basic layout markers: PeT˚xAh (open) and seT˚mAh 

(closed) layout markers. The Masorah mentions a third type of division (pisqa sedurah), but it is 

not known what it was or how it was marked. 

The Torah is divided for the Sabbath readings in two different ways—in 154 sections 

(sedarim) for a three-year [Palestinian] cycle and 54 sections (parashot) for a one-year 

[Babylonian] cycle. The beginning of the second sedarim at Gen 2:4 is marked by the marginal 

notation ynH in the printed version of the Hebrew text below. The beginning of each seder in 

Hebrew manuscripts is shown by the sign s in the margin, often with some form of 

ornamentation (as in Codex L). According to Aron Dotan (in BHL), a third seder begins at the 

beginning of Gen 3:20, which is marked with the notation [yHylH] in the text presented here. 

There is no such mark, however, in Codex L. In the Babylonian system of 54 parashot, the first 

parashah ends at the end of Gen 6:8. 

The use of different colors in the highlighting of the Hebrew text, the transliteration, and the 

English translation is an attempt to call the reader’s attention to repetition of words, phrases, 

and the concluding clause for each of the six working days of Creation (Gen 1:5b, 8b, 13, 19, 23 

and 31b). 

Logoprosodic Analysis 

The five columns of numbers in the right margin of the English translation below constitute the 

substance of the logoprosodic analysis of the Hebrew text. The first column of numbers 

represents the mora-count of that particular line (a mora is a subdivision of the syllable, since 

the Hebrew language distinguishes between short and long syllables). A short syllable is 

counted as one mora and a long syllable as two morae. The second column of numbers 

indicates the syntactic accentual-stress (SAS) units (i.e., the number of disjunctive accent signs 

in that particular line). The last three columns indicate the word-count: with the total count in the 

first column, the number of words before atnach in the second column, and the number of words 

after atnach in the third column. The word-count falls into discernible patterns that highlight four 

primary compositional numbers: 17, 23, 26 and 32. For detailed study of this method of 

analysis, see the web-site www.bibal.net. 


38


Hebrew Text of Genesis 1–2 

I. Days One, Two and Three: Creation of Planet Earth Gen 1:1–13 

A) Creation of the Heavens and the Earth (1:1–2) 

��û��„ 

��û��„ 


39 

�� 1 � 

��π‘��„��û��2� 

��Œ��û��π‘��„ 

�� 

B) Creation of Light—End of Day One (1:3–5) 

��‘��•��‘��„ 

��ûœ•��3� 

��‘��ƒ��„��‘��_��‡ 

•œ•��4� ��û��„��û��•œ•�� 

��„ 

��‹ ��œ•��5� 

��û��„�‘��•��û��‘��•�� 

C) Creation of the Firmament to Separate the Waters (1:6–7a) 

��Œ��„ 

��û��œ•��6� 

�˜��‘��•œ•��7��„ 

��û�� 

X) Separating the Waters to Form Sky—End of Day Two (1:7b–8) 

��Œ��‹ 

��•œ•�� 

��‘��•��„ 

��Œ�� 

��„ 

��ô��‡ 

��œ•��8� ��û��„�‘��•��û��‘��•��


C′) Creation of the Dry Land beneath the Firmament (1:9) 

��‘��‹ 

��Œ��œ•��9� 

��‘��•��•œ��„ 

�� 

B′) Naming the Earth and Seas, Decision to Create Vegetation (1:10–11) 

��•œ��‹ 

��œ•��10� 

��‘��ƒ��„ ��û•œ•��Œ•��„ 

�Œ��û�� 

��‹ 

��œ•��11� 

��π��‹��› 

��π��‰�� 

��‘��•��‘��„�‘��•��û�� 

A′) Creation of Vegetation on Earth—End of Day Three (1:12–13) 

��‹ 

��•��12� 

��‘��ƒ��„ ��û•œ•��„�‘��•��û��_��π‘��‡ 

�� 

��û��„�‘��•��û��‘��•��13� 

II. Days 4, 5 and 6: Luminaries and Living Creatures Gen 1:14–31 

A) Creation of the Luminaries in the Firmament (1:14–15) 

��‹ 

��œ•��14� 

��„œ��û�� 

��„ ��‹�� 

��‹��15� 

��‘��•��‘��„ 

�� 


40


B) Creation of the Sun, Moon and Stars—End of Day Four (1:16–19) 

��„��Œ��û��‘��•œ•��16� 

��œ��‹��Œ��‘�� 

��ƒ��„ ��Å��O��‹��Œ��‘�� 

��‘��„ ��„ 

��ô��û��œ•��17� 

��„��û��œ��18� 

��û��„�‘��•��û��‘��•��19��‘��ƒ��„ 

��û•œ•�� 

C) Creation of Fish and Birds—End of Day Five (1:20–21) 

��œ��„ 

��Œ��œ•��20� 

��û��„ 

��π‘��‘�� 

��„ 

��‘��œ•��21� 

��Œ��† 

��œ��‘��ƒ�� 

��‘��ƒ��„ ��û•œ•��ƒ��‹�‘��ƒ�� 

X) Creation of Land Animals after Their Kind (1:22–25) 

��π��„ 

��ô��‡ 

��•��22� ��û��„��Œ•œ��Œ��‘��‹�� 

��û��„�‘��•��û��‘��•��23 

�√��œ��‹ 

��œ•��24� 

��‘��•��√��„ 

��‘��ô��û�� 

√��‘��√��•œ��‘�� 

��‘��ƒ��„ ��û•œ•��„ 

��û��‘��ƒ�� 

ô�� 


41 

•œ•�� 25 �


C′) Creation of Human Beings (1:26–27)� 

��ƒ��„ 

��ı��û��•��œ•��26� 

��œ��•�� 

��‘��û��„ 

��‘��‘�� 

��‘��‹ ��œ•��27� 

��û��„ 

��û��„ 

��û�� 

B′) G-d’s Blessing: Be Fruitful, Fill the Earth and Subdue It (1:28–29) 

��œ•��˜��•��28� 

��„ 

��‘��û��_��û��π�� 

��‘��û��„ 

�œ��‘��œ��‹ 

•��›�� 

��‘��ƒ‘��œ•��29� 

��ô��‘��ƒ‘��‘��π‘�� 

��„ ��û��„ 

��‘��û�‘�� 

A′) Green Plants are Food for Animals—End of Day Six (1:30–31) 

��‘��‘��•œ��‘��30� 

��‘��•��„ 

��û��‘��ƒ‘��œ��‘�� 

��„�‘��‘��ƒ‘��‹ 

•œ•��31� ��û��„�‘��•��û��‘��•�� 


42


III. Creation of Humans and the Garden of Eden Gen 2:1–25 

A) After Completing His Work G-d Rested on the Seventh Day (2:1–2) 

��‘��„ ��û��_��•��1� 

��„��yiHyLiHah��œ��‹ 

��•��2� ��û��„��‘��ƒ��œ��œ•�� 

B) G-d Blessed the Seventh Day (2:3) 

��„ ��•��‘��‹ 

��•��3� ��„ ��û��‘��‘��ƒ��‹��ƒ�� 

C) Before the First Rain a Surge Welled Up to Water the Land (2:4–6) 

��„ 

��_��‡�� 

��û��„ 

��û��ô�� 

��‰��5� 

��„ 

��û��‘�� 

��‘��‹ 

��ƒ�� 

��‘��„�� 

��û��π‘��ƒ‘��„ 

��‘��•��„ 

��6� D) G-d Formed the Human from the Ground as a Living Being (2:7) 

��‘��‘��œ•��7� 

��œ��û��„ 

��û��•��œ��„ 

�π��û�π�œ•�� 

E) G-d Planted a Garden in Eden in Which He Placed the Human (2:8–9b) 

��„ 

��‘�û•��ô��‡ 

��› �—�œ•��8� ��û��„ 

��‘��œ•�� 


43 

�� 4 ��


��‘��‹ 

��› ��•œ•��9� ��„ 

��û��ô��‘��ƒ�� 

F) G-d Made Two Trees and a River to Water the Garden (2:9c–10) 

��û��„ ��œ��‹ 

�� 

��‘��„��10� 

��û��„ 

��π�� 

X) The River from Eden Becomes Four “River-Heads” (2:11–14) 

��‘��ƒ��‰��π��„ 

��û��11� 

��„ ��û��ô��12��“��„ 

��‘�� 

��û��„��û�� 

��ƒ��û��‘��ƒ��„ 

��„ 

��û��‘��13� 

��„ 

��û��‹ 

��14 

��û��„ ��û�� 

F′) G-d Put the Human in the Garden to Take Care of It (2:15–16) 

��‘��„ 

��û��ô��œ•��15� 

�√��√„ ��‘�•��•œ•�� 

��„ 

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E′) G-d Prohibits Eating the Fruit of the Tree of Knowledge (2:17–18) 

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44 

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D′) Animals Formed from the Ground are Named by the Human (2:19) 

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C′) G-d “Built” Woman from the Human’s Rib as He Slept (2:20–22) 

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B′) The Human Names the Help-Mate “Woman” (2:23) 

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A′) Man and Woman are One Flesh—Naked but Not Ashamed (2:24–25) 

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45


Transliteration of Genesis 1–2 

I. Days One, Two and Three: The Creation of Planet Earth Genesis 1:1–13 

1 A 1 B¸rE'HÓµt BArAµ' 'ÈlOhÓµm ^ 'Eµt haHHAmaµyim w¸'Eµt hA'Aµrec : 

B 

2 w¸hA'Aµrec ♦ hay¸tAµh tOµh˚ wAbOµh˚ ‡ w¸xOµHek val-P¸n µ t¸hÙµm ^ 

w¸r˚µax 'ÈlOhÓµm ‡ m¸raxeµpet val-P¢¸n µ hammAµyim : 

3 w¸yOµ'mer 'ÈlOhÓµm y¸hÓµ 'Ùµr ^ way¢¸hÓ-'Ùµr : 

4 τ 

waYYyyaµr' 

'ÈlOhÓµm 'et-hA'Ùµr KÓ-XÙµb ^ 

wayabDEµl 'ÈlOhÓµm ‡ B µn ha'Ùµr ˚b µn haxOµHek : 

5 wayyiqrAµ' 'ÈlOhÓµm lA'Ùµr yÙµm ‡ w¸laxOµHek qArAµ' lAµylAh ^ 

way¸hÓ-veµreb way¸hÓ-bOµqer † yÙµm 'exAµd : 

2 C 6 wayyOµ'mer 'ÈlOhÓµm ‡ y¸hÓµ rAqÓµav B¸tÙµk hammAµyim ^ 

wÓhÓµ mabDÓµl ‡ B µn mAµyim lAmAµyim : 7 wayyaµvaW 'ÈlOhÓµm 'et-hArAqÓµav 

X wayyabDEµl ♦ 

˚b µn hammaµyim ‡ 

B µn hammaµyim '·Heµr miTTaµxat lArAqÓµav ‡ 

'·Heµr mEvaµl lArAqÓµav ^ way¸hÓ -kEn : 

8 wayyiqrAµ' 'ÈlOhÓµm τ lArAqÓµav HAmAµyim ^ 

way¸hÓ-veµreb way¸hÓ-bOµqer † yÙµm HEnÓµ : 

C′ 9 w¸yOµ'mer 'ÈlOhÓµm ♦ 

yiqqAw˚µ hammaµyim miTTaµxat haHHAmaµyim 'el-mAqÙµm 'exAµd ‡ 

w¸tErA'eµh hayyaBBAHAµh ^ way¸hÓ-kEµn : 

3 B′ 10 wayyiqrAµ' 'ÈlOhÓµm † layyaBBAHAµh 'eµrec ‡ 

˚l¸miqwEµh hammaµyim qArAµ' yammÓµm ^ wayyaµr' 'ÈlOhÓµm KÓ-XÙµb : 

11 w¸yOµ'mer 'ÈlOhÓµm ♦ TadHEµ' hA'Aµrec DeµHe' ♦ 

vEµWeb mazrÓµav zeµrav ‡ 

vEµc P¸r¢Óµ vOµWeh P¸rÓµ l¸mÓnÙµ ‡ 

'·Heµr zarvÙ-bÙµ val-hA'Aµrec ^ way¸hÓ-kEµn : 

A′ 12 waTTÙcEµ' hA'Aµrec DeµHe' † vEµWeb mazrÓµav zeµrav l¸mÓnEµh˚ ‡ 

w¸vEµc vOµWeh P¸rÓµ τ '·Heµr zarvÙ-bÙµ l¸mÓnEµh˚ ^ wayyaµr' 'ÈlOhÓµm KÓ-XÙµb : 

13 way¸hÓ-veµreb way¸hÓ-bOµqer † yÙµm H¸lÓHÓµ : 

II. Days Four, Five & Six: Creation of Luminaries and Living Creatures 1:14–31 

1 A 14 wayyOµ'mer 'ÈlOhÓµm 

l¸habDÓµl †` 

♦ y¸hÓµ m¸'OrOµt BirqÓav haHHAmayim ‡ 

B µn hayyÙµm ˚b µn hallAµylAh ^ 


46


B 

w¸hAy˚µ l¸'OtOµt ˚l¸mÙv·dÓµm ‡ ˚l¸yAmÓµm w¸HAnÓµm : 

15 w¸hAy˚µ lim'ÙrOµt † BirqÓµav haHHAmaµyim ‡ 

l¸hA'Óµr val-hA'Aµrec ^ way¸hÓ-kEµn : 

16 ‡ † 

wayyaµvaW 'ÈlOhÓµm 'et-H¸n µ hamm¸'OrOµt haGG¸dOlÓµm ^ 

'et-hammA'Ùµr haGGAdOµl l¸memHeµlet hayyÙµm ‡ 

w¸'et-hammA'Ùµr haQQqAXOµn l¸memHeµlet hallaµylAh ‡ w¸'Eµt haKKÙkAbÓµm : 

17 wayyiTTEµn 'OtAµm 'ÈlOhÓµm BirqÓµav haHHAmaµyim ^ l¸hA'Óµr val-hA'Aµrec : 

18 ‡ 

w¸limHOµl BayyÙµm ˚ballaµylAh ˚l·habDÓµl ‡ B µn hA'Ùµr ˚b µn haxOµHek ^ 

wayyaµr' 'ÈlOhÓµm KÓ-XÙµb : 19way¸hÓ-veµreb way¸hÓ-bOµqer yÙµm r¸bÓvÓµ : 

2 C 20 wayyOµ'mer 'ÈlOhÓµm ‡ 

X 

yiHr¸c˚µ hammaµyim Heµrec neµpeH xayyAµh ^ 

w¸vÙµp y¸vÙpEµp val-hA'Arec ‡ val-P¸n µ r¸qÓµav haHHAmAµyim : 

21 wayyibrAµ' 'ÈlOhÓµm ‡ 'et-haTTannÓnÏµm haGG¸dOlÓµm ^ 

w¸'Eµt Kol-neµpeH haxayyAµh hArOmeµWet † 

'·Heµr HAr¸c˚µ hammaµyim l¸mÓnEheµm ♦ 

w¸'Et Kol-vÙµp KAnAµp l¸mÓnEµh˚ ‡ wayyaµr' 'ÈlOhÓµm KÓ-XÙµb : 

22 ♦ 

way¸bAµrek 'OtAµm 'ÈlOhÓµm lE'mOµr ^ P¸r˚µ ˚r¸b˚µ 

˚mil'˚µ 'et-hammaµyim BayyammÓµm ‡ w¸hAvÙµp yiµreb BA'Aµrec : 

23 way¸hÓ-veµreb way¸hÓ-bOµqer yÙµm x‰mÓHÓµ : 

24 wayOµ'mer 'ÈlOhÓµm ♦ TÙcEµ' hA'Aµrec neµpeH xayyAµh l¸mÓnAµh ‡ 

B¸hEmAµh wAreµmeW w¸xay¢tÙ-'eµrec l¸mÓnAµh ^ way¸hÓ-kEµn : 

25 wayyaµvaW 'ÈlOhÓµm 'et-xayyaµt hA'Aµrec † l¸mÓnAµh ♦ 

w¸'et-haBB¸hEmAµh l¸mÓnAµh ‡ w¸'Eµt Kol-reµmeW hA'·dAmAµh l¸mÓnAµh ^ 

wayyar' 'ÈlOhÓm KÓ XÙb : 

C′ 26 wayOµ'mer 'ÈlOhÓµm ‡ 

w¸yirD˚µ bidgaµt xayyAµm 

nav·Weµh 'AdAµm B¸calmEµn˚ Kidm˚tEµn˚ ^ 

† ˚b¸vÙµp haHHAmaµyim ♦ 

˚baBB¸hEmAµh ˚b¸kol-hA'Aµrec ‡ ˚b¸kol-hAreµmeW hArOmEµW val-hA'Aµrec : 

27 wayyibrAµ' 'ÈlOhÓµm † 'et-hA'AdAµm B¸calmÙµ ‡ 

B¸ceµlem 'ÈlOhÓµm BArAµ' 'OtÙµ ^ zAkAµr ˚n¸qEbAµh BArAµ' 'OtAµm : 

3 B′ 28 way¸bAµrek 'OtAµm 'ÈlOhÓµm † wayyOµ'mer lAheµm 'ÈlOhÓµm ♦ 

P¸r˚µ ˚r¸b˚µ † ˚mil'˚µ 'et-hA'Aµrec w¸kibH˘µhA ^ 

˚r¸d˚µ Bidgaµt hayyAµm ˚b¸vÙµp hAHAmaµyim ‡ 

˚b¸kol-xAyyAµh hArOmeµWet val-hA'Aµrec : 


47


29 wayyOµ'mer 'ÈlOhÓµm ♦ hinnEµh nAtaTTÓµ lAkeµm 'et-Kol-vEµWeb zOrEµav zeµrav ♦ 

‡ w¸'et-Kol-hAvEµc † 

'·Heµr val-P¸n µ kol-hA'RAµrec 

'·Her-BÙµ P¸rÓ-vEµc zOrEµav zAµrav ^ lAkeµm yihyeµh l¸'oklAµh : 

A′ 30 ˚l¸kol-xayyaµt hA'Aµrec † ˚kol-vÙµp haHHAmaµyim † 

˚l¸kOµl rÙmEµW val-hA'Aµrec ♦ 

'·Her-BÙµ neµpeH xayyAµh ‡ 

'et-Kol-yeµreq vEµWeb l¸'oklAµh ^ way¸hÓ-KEµn : 

31 wayyaµr' 'ÈlOhÓµm 'et-Kol-'·Heµr vAWAµh ‡ w¸hinnEh-XÙµb m¸'Oµd ^ 

way¸hÓ-veµreb way¸hÓ-bOµqer † yÙµm haHHiHHÓµ : 

III. Creation of Humans and the Garden of Eden Genesis 2:1–25 

1 A 1 way¸kull˚µ T haHHAmaµyim w¸hA'Aµrec † w¸kol-çbA'Aµm : 

B 

2 way¸kaµl 'ÈlOhÓµm BayyÙµm haHH¸bÓvÓµ ‡ m¸la'kTÙµ '·Heµr vAWAµh ^ 

wayyiHBOµt BayyÙµm haHH¸bÓvÓµ ‡ miKKol-m¸la'kTÙµ vAWAµh : 

3 way¸bAµrek 'ÈlOhÓµm 'et-yÙµm haHH¸bÓvÓµ ‡ way¸qaDDEµH 'OtÙµ ^ 

KÓµ bÙµ HAbaµt † miKKol-m¢¸la'kTÙµ ‡ ·Her-BArAµ' 'ÈlOhÓµm lav·WÙµt : 

2 C 4 'Eµlleh tÙl¸dÙµt haHHAmaµyim T w¸hA'Aµrec B¸hiBBAr¸'Aµm ^ 

B¸yÙµm ♦ v·WÙµt yhwh V'ÈlOhÓµm † 'eµrec w¸HAmAµyim : 

5 w¸kOµl WÓµax haWWAdeµh ♦ Xeµrem yihyeµh bA'Aµrec ‡ 

w¸kol-vEµWeb haWWAdeµh Xeµrem yicmAµx ^ 

KÓµ lOµ' himXÓµr yhwh 'ÈlOhÓµm val-hA'Aµrfec ‡ 

w¸'AdAµm 'aµyin ‡ lav·bOµd 'et-hA'·dAmAµh : 

6 w¸'Eµd yav·leµh min-hA'Aµrec ^ w¸hiHqAµh 'et-Kol-P¸n -hA'·DAmAµh : 

3 D 7 wayyiµcer yhwh 'ÈlOhÓµm 'et-hA'AdAµm ♦ vApAµr min-hA'·dAmAµh ‡ 

E 

wayyiPPaµx B¸'aPPAµyw † niHmaµt xayyÓµm ^ 

way¸hÓµ hA'AdAµm † l¸neµpeH xayyAµh : 

8 wayyiXaµv yhwh 'ÈlOhÓµm T Gan-B¸vEµden miqqeµdem ^ 

wayyAµWem HAµm ‡ 

'et-hA'AdAµm '·Heµr yAcAµr : 

9 wayyacmaµx yhwh 'ÈlOhÓµm † min-hA'·dAmAµh ‡ 

kol-vEµc nexmAµd l¸mar'eµh † w¸XÙµb l¸ma'·kAµl ^ 

4 F w¸vEµc haxayyÓµm B¸tÙµk haGGAµn ‡ w¸vEµc haDDaµvat XÙµb wAraµ VVVv 

: 

10 w¸nAhAµr yOcEµ' mEvEµden ‡ l¸haHqÙµt 'et-haGGAµn ^ 

˚miHHAµm yiPPArEµd ‡ w¸hAyAµh l¸'arBAvAµh rA'HÓµm : 


48


X 

11 HEµm hA'exAµd PÓHÙµn ^ h˚µ' hassObEµb ♦ 'Eµt Kol-'eµrec hax·wÓlAµh ‡ 

'·Her-HAµm hazzAhAµb : 

12 ˚z·haµb hA'Aµrec hahÓµ' XÙµb ^ 

HAµm haBB¸dOµlax w¸'eµben haHHJJOµham : 

13 w¸HEm-hannAhAµr haHHEnÓµ GÓxÙµn ^ h˚µ' hassÙbEµb ‡ 'Eµt Kol-'eµrec K˚µH : 

14 w¸HEµm hannAhAµr haHH¸lÓHÓµ xiDDeµqel ‡ h˚µ' hahOlEµk qidmaµt 'aSS˚µr ^ 

w¢¸hannAhAµr hAr¸bÓvÓµ h˚µ' p¸rAµt : 

F′ 15 wayyiqaµx yhwh 'ÈlOhÓµm 'et-ha'AdAµm ^ wayyannixEµh˚ b¢¸gan-vEµden ‡ 

l¸vobdAµh ˚l¸HomrAµh : 

16 ‡ 

wayecaµw yhwh 'ÈlOhÓµm val-hA'AdAµm lE'mOµr ^ 

miKKOµl vEc-haGGAµn 'AkOµl TO'KEµl : 

5 E′ 17 ˚mEvEµc ♦ haDDaµvat XÙµb wArAµv ‡ 

lOµ' tO'kaµl mimmeµnn˚ ^ KÓµ ♦ B¢¸yÙµm '·kolkAµ mimmeµnn˚ mÙµt TAm˚µt : 

18 w¸yOµ'mer yhwh 'ÈlOhÓµm ‡ lO'-XÙµb T 

hÈyÙµt hA'AdAµm l¸baDDÙµ ^ 'evÈWeh-lÙµ vEµzer K¢¸negDÙµ : 

D′ 19 wayyiµcer yhwh 'ÈlOhÓµm min-hA'·dAmAµh ♦ 

Kol-xayyaµt haWWAdeµh w¸'EµT Kol-vÙµp haHHAmaµyim † 

wayyAbEµ' 'el-hA'AdAµm ‡ lir'Ùµt mah-yiqrA'-lÙµ ^ 

w¢¸kOµl '·Heµr yiqrA'-lÙµ hA'AdAµm T neµpeH xayyAh h˚µ' H¸mÙµ : 

6 C′ 20 wayyiqrAµ' hA'AdAµm HEmÙµt ♦ l¸kol-habb¸hEmAµh ˚l¸vÙµp haHHAmaµyim ‡ 

˚l¸kOµl xaYYyyaµt haWWAdeµh ^ ˚l¸'AdAµm lO'-mAcAµ' vEµzer K¢¸negDÙµ : 

21 wayyaPPEµl yhwh 'ÈlOhÓµm TarDEmAµh val-hA'AdAµm 

wayyÓHAµn ^ wayyiqaµx ♦ 'axaµt miccalvOtAµyw ‡ 

wayyisGOµr BAWAµr TaxTennAµh : 22 wayyiµben yhwh 'ÈlOhÓµm 'et-haccElAµv T 

'·Her-lAqaµx min-ha'AdAµm l¸'iHHAµh ^ way¢¸bÏ'eµhA 'el-hA'AdAµm : 

7 B′ 23 wayyOµ'mer hA'AdAµm zOµ't haPPaµvam ♦ veµcem mEv·cAmaµy ‡ 

˚bAWAµr miBB¸WArÓµ ^ l¢¸zOµ't yiqqArEµ' 'iHHAµh ‡ KÓµ mE'ÓµH luqqÛxAh-zOµ't : 

A′ 24 val-KEµn yav·zAb-'ÓµH ‡ 'et-'AbRÓµw w¸'et-immÙµ ^ 

w¢¸dAbaµq w¸'iHTÙµ ‡ w¸hAy˚µ l¸bAWAµr 'exAµd : 

25 wayyihy˚µ H¸n heµm v·r˚mmÓµm ‡ 

hA'AdAµm w¸'iHTÙµ ^ w¢¸lOµ' yitBOHAµH˚ : 


49


Translation of Genesis 1–2 and Logoprosodic Analysis 

I. Days One, Two and Three: Creation of Planet Earth Genesis 1:1–13 

Strophe 1: Creation of the Heavens and the Earth (1:1–2) [4.9] 

1:1 In the beginning / G-d created // 14 2 3 3 0 

the heavens / and the earth // _15 2_ 4 0 4 

1:2 And the earth / was formless (TÙh˚) / and void (bOh˚) / _21 3_ 4 4 0 

And darkness / was on the face of the Deep (T¸hÙm) // _11 2_ 4 4 0 

And the spirit of G-d / was hovering / 13 2 3 0 3 

on the surface / of the waters // __8 2_ _3 0 3 

Strophe 2: Creation of Light—End of Day One (1:3–5) [9.7] 

1:3 And G-d said / “Let there be light” // 14 2 4 4 0 

and there was light // __6 1_ 2 0 2 

1:4 And G-d saw / the light / that it was good // _16 3_ _6 6 0 

1:2–4a 26 18 8 

And G-d separated / 9 1 2 0 2 

between the light / and between the darkness // _14 2_ _4 0 4 

1:2–4 32 18 14 

1:5 And G-d called / the light day / _15 2_ 4 4 0 

And the darkness / he called night // _12 2_ _3 3 0 

1:1–5b 46 28 18 

And it was evening / a and it was morning / Day One // p _16 3_ _6 0 6 

1:3–5 

31 17 14 

Strophe 3: Creation of the Firmament to Separate the Waters (1:6–7a) [3.4] 

1:6 And G-d said / 9 1 2 2 0 

“Let there be a firmament / in the midst of the waters // _15 2_ _4 4 0 

1:3–6b 37 23 14 

And let it divide / __7 1_ _2 0 2 

1:5–6c 28 17 11 

Between the waters b and the waters” // _11 1_ _3 0 3 

1:1–6 63 34 29 

1:7 And G-d made / the firmament / _16 2_ _4 4 0 

31 17 14 


50


Strophe 4: Separating the Waters to Form the Sky—End of Day Two (1:7b–8) [6.6] 

And he separated / the waters / that were under the firmament / 21 3 6 6 0 

from the waters / that were / over the firmament // _19 2_ _5 5 0 

1:6–7c 26 21 5 

And it was so // __5 1_ _2 0 2 


51 

1:7 17 15 2 

1:8 And G-d called / the firmament / sky // 21 3 4 4 0 

and it was evening / and it was morning / Day Two // p _19 3_ _6 0 6 

1:5–8 

51 32 19 

Strophe 5: Creation of the Dry Land beneath the Firmament (1:9) [4.3] 

1:9 And G-d said / “Let the waters be gathered / 17 2 4 4 0 

from below the sky / to one place / 16 2 5 5 0 

47 34 13 

and let the dry land / appear” // and it was so // _17 3_ _4 2 2 

1:8–9 23 15 8 

Strophe 6: Naming the Earth and the Seas—Decision to Create Vegetation (1:10–13) [7.9] 

1:10 And G-d called / the dry land / earth / 17 2 4 4 0 

and the gathering of waters / he called seas // 16 2 4 4 0 

and G-d saw / that it was good // _11 2_ _4 0 4 

1:9–10 25 17 8 

1:11 And G-d said / __9 1_ _2 2 0 

1:6–11a 65 46 19 

Let the earth sprout / vegetation / plants yielding seed / 19 3 6 6 0 

fruit trees / producing fruit / after their kind / 16 3 5 5 0 

with seed in them c on the earth // and it was so // _19 3_ _7 5 2 

1:10–11 32 26 6 

Strophe 7: Creation of Vegetation on Earth—End of Day Three (1:12–13) [9.4] 

1:12 And the earth brought forth / vegetation / 12 2 3 3 0 

plants yielding seed / after their kind / _16 2_ _4 4 0 

1:9–12b 52 42 10 

And trees bearing fruit / __9 1_ _3 3 0 

1:6–12c 93 70 23 

With seed in them / after their kind // 14 2 4 4 0 


1:1–12 153 104 49


1:13 And it was evening / 6 1 2 2 0 

and it was morning / 7 1 2 2 0 

Day / d Three // p __7 2_ _2 2 0 

1:10–13 

56 46 10 

II. Days Four, Five and Six: Luminaries and Living Creatures Gen 1:14–31 

Strophe 1: G-d Creates Lights in the Dome of the Sky (1:14–15) [10.6] 

1:14 And G-d said / “Let there be lights / 19 2 4 4 0 

in the dome of the sky / to divide / _11 2_ _3 3 0 

1:11–14b 51 45 6 

Between the day / and between the night // _13 2_ _4 4 0 

1:13–14c 17 17 0 

And let them be for signs / and set-times / 18 2 3 0 3 

and for days / and years // _12 2_ _2 0 2 

1:13–14 22 17 5 

1:15 And let them be for lights / in the dome / e of the sky / 19 3 4 4 0 

to give light / upon the earth” // and it was so // _17 3_ _5 3 2 

1:10–15c 81 64 17 

Strophe 2: Creation of the Sun, Moon and Stars—End of Day Four (1:16–19) [12.11] 

1:16 And G-d made / the two great lights // 24 2 6 6 0 

the greater light / to rule the day / _18 2_ _5 0 5 

1:10–16b 92 70 22 

And the lesser light / to rule the night / _20 2_ _5 0 5 

1:14–16c 41 24 17 

And f the stars // _10 1_ _2 0 2 

1:12–16 67 44 23 

1:17 And G-d / placed them / in the dome of the sky // 23 3 5 5 0 

to give light / upon the earth // _11 2_ _3 0 3 

1:16–17 26 11 15 

1:18 And to rule / in the day / g and in the night / 13 3 3 3 0 

and to divide / the light / from the darkness // _20 3_ _5 5 0 

1:15–18b 43 26 17 

And G-d saw / that it was good // _12 2_ _4 0 4 

1:14–18 63 37 26 

1:19 And it was evening / and it was morning / Day Four // p _20 3_ _6 6 0 


52



53 

1:17–19 26 19 7 

Strophe 3: Creation of Fish and Birds—End of Day Five (1:20–21) [7.11] 

1:20 And G-d said / 9 1 2 2 0 

“Let the waters swarm / with a swarm of living creatures // _14 2_ _5 5 0 

1:17–20b 33 26 7 

And as for the birds / __3 1_ _1 0 1 

1:17–20c 34 26 8 

Let them fly above the earth / 11 1 3 0 3 

and across the open / dome of the sky” // _14 2_ _4 0 4 

1:15–20 68 39 29 

1:21 And G-d created / the great / sea monsters // 22 3 5 5 0 

and every living creature / that crawls about / _16 2_ _5 0 5 

1:18–21b 43 26 17 

With which the waters swarmed / after their kind / 16 2 4 0 4 

and every winged bird / after its kind / and G-d saw / _24 4_ _7 0 7 

1:18–21e 54 26 28 

That it was good // __4 2_ _4 0 4 

1:21 23 5 18 

Strophe 4: Creation of Land Animals after Their Kind (1:22–25) [10.(4.4).10] 

1:22 And G-d / blessed them / saying // 18 3 4 4 0 

“Be fruitful and multiply / and fill the waters / in the seas / _21 3_ _6 0 6 

1:20–22b 48 16 32 

And the birds / let them multiply on the earth” // _19 2_ _3 0 3 

1:20–22 51 16 35 

1:23 And it was morning / and it was evening / Day Five // _19 3_ _6 6 0 

1:17–23 85 41 44 

1:24 And G-d said / 9 1 2 2 0 

“Let the earth bring forth / living creatures / after their kind / _19 3_ _5 5 0 

1:22–24b 26 17 9 

Herd-animals and crawling things / 9 1 2 2 0 

and wildlife of the earth / after their kind” // and it was so // _18 3_ _5 3 2 

1:20–24 

67 34 33 

1:25 And G-d made / the wildlife of the earth / after their kind / 21 3 6 6 0 

and the herd-animals / after their kind / _13 2_ _3 3 0 

1:24–25b 23 21 2


And everything / that creeps on the ground / after its kind / 20 3 5 5 0 


1:24–25 32 26 6 

Strophe 5: Creation of Human Beings (1:26–27) [11.7] 

1:26 And G-d said / “Let us make a human / in our own image / 22 3 5 5 0 

according to our likeness // 7 1 1 1 0 

and let them rule over / the fish of the sea / __9 1_ _3 0 3 

1:24–26c 41 32 9 

And birds of the sky / _10 1_ _2 0 2 

1:21–26d 85 53 32 

And the herd-animals / and all the earth / 17 2 3 0 3 

and crawling things / that crawl / on the earth” // _20 3_ _5 0 5 

1:25–26 37 20 17 

1:27 And G-d created / the human / in his own image / _20 3_ _5 5 0 

1:25–27a 42 26 17 

In the image of G-d / he created him // _16 2_ _4 4 0 

1:25–27b 46 29 17 

Male and female / he created them // _19 2_ _4 0 4 

1:26–27 

32 15 17 

Strophe 6: G-d’s Blessing: Be Fruitful, Fill the Earth and Subdue It (1:28–29) [11.12] 

1:28 And G-d / blessed them / and G-d h said to them / 26 3 6 6 0 

“Be fruitful and multiply / and fill the earth / and subdue it // _25 3_ _6 6 0 

1:24–28c 76 53 23 

And rule over / the fish of the sea / and the birds of the sky // 20 3 5 0 5 

and every living creature / that creeps on the earth” // _19 2_ __5 0 5 

1:21–28 128 68 60 

1:29 And G-d said / “Behold / I have given to you / 20 3 5 5 0 

every plant / yielding seed / _12 2_ _5 5 0 

1:28–29b 32 22 10 

That / is on the face of all the earth / _12 3_ _5 5 0 

1:26–29c 69 42 27 

And every tree / that has fruit / yielding seed // 24 3 9 9 0 

to you they shall be / for eating // __9 2_ _3 0 3 

1:26–29 81 51 30 


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Strophe 7: Green Plants are Food for Animals—End of Day Six (1:30–31) [6.10] 

1:30 And for every living creature of the earth / 11 1 3 3 0 

and for every bird of the sky / _11 1_ _3 3 0 

1:28–30b 55 32 23 

And for all / that crawls on the earth / 15 2 4 4 0 

which has in it / the breath of life / __9 2_ _4 4 0 

1:28–30d 63 40 23 

All green plants are / for eating” // 11 2 5 5 0 

and it was so // _17 1_ _2 0 2 

1:26–30 102 70 32 

1:31 And G-d saw / all that he had made / _15 2_ _6 6 0 

1:28–31a 76 51 25 

And behold it was good / exceedingly // 9 2 3 3 0 

and it was evening / and it was morning / Day Six // p _19 3 _6 0 6 

1:14–31 

275 170 105 

1:1–31 

434 280 154 

III. Creation of Human Beings and the Garden of Eden Gen 2:1–25 

Strophe 1: After Completing His Work G-d Rested on the Seventh Day (2:1–2) [4.8] 

2:1 And the heavens / i and the earth / were finished / 16 3 3 3 0 

and all their host // __7 1_ _2 2 0 

1:29–2:1 68 47 21 

2:2 And G-d finished / on the j day / 15 2 4 4 0 

his work / which he had made // _10 2_ __3 3 0 

1:25–2:2b 147 95 52 

And he rested / on the seventh day / 13 2 3 0 3 

from all his work / that he had made // _12 2_ _4 0 4 

1:31–2:2 34 21 13 

Strophe 2: G-d Blessed the Seventh Day (2:3) [4.4] 

2:3 And G-d blessed / the seventh day / 19 2 5 5 0 

and he sanctified / it // __9 2_ _2 2 0 

2:1–2:3b 26 19 7 

Because on it he rested / from all his work / 14 2 5 0 5 

that by creating / G-d had made // p _15 2_ _4 0 4 

1:27–2:3 

133 92 41 


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Strophe 3: Before the First Rain a Surge Welled up to Water the Land (2:4–6) [11.10] 

2:4 These are the generations of the heavens / and the earth / 19 2 4 4 0 

when they were created // 7 1 1 1 0 

on the day / YHWH-God / created / earth / and the heavens // _23 5_ _6 0 6 

2:1–4 46 24 22 

2:5 And no / shrub of the field / was yet on the earth / _19 3_ _6 6 0 

2:4–5a 17 11 6 

And no plant of the field / had yet sprung up // _14 2_ _5 5 0 

2:3–5b 38 23 15 

For YHWH-God / had not sent rain upon the earth / 22 2 7 0 7 

and there was no human (adam) / to work the ground (adama) // _19 2_ _5 0 5 

2:5 23 11 12 

2:6 And a surge / would well up from the earth // 12 2 4 4 0 

and it would water / all the face of the ground (adama) // _16 2_ _5 0 5 

2:5–6 32 15 17 

Strophe 4: The Human is Formed from the Ground as a Living Being (2:7) [4.5] 

2:7 And YHWH-God formed / the human (ha-adam) / 19 2 5 5 0 

of dust / from the earth / _12 2_ _3 3 0 

2:6–7b 17 12 5 

And he breathed in his nostrils / the breath of life // 13 2 4 4 0 

and the human (ha-adam) / became / a living being // _16 3_ _4 0 4 

2:4–7 59 32 27 

Strophe 5: G-d Planted a Garden in Eden in Which He Placed the Human (2:8–9b) [7.6] 

2:8 And YHWH-God / planted / a garden in Eden / in the east // 20 4 6 6 0 

and there he placed / the human / whom he had formed // _19 3_ __6 0 6 

2:2–8 101 52 49 

2:9 And YHWH-God / caused to spring up / from the ground (adama) / 20 3 5 5 0 

every tree / desirable to look at / and good to eat // _17 3_ _6 6 0 

2:8–9b 23 17 6 

Strophe 6: G-d Creates Two Trees and a River to Water the Garden (2:9c–10) [5.6] 

And the Tree of Life / in the middle of the garden / 13 2 4 0 4 

and the Tree / of the Knowing / of Good and Evil // _12 3_ _4 0 4 

2:6–9 56 33 23 


56


2:10 And a river k goes out from Eden / to water l the garden // _22 2_ _6 6 0 

2:9–10a 25 17 8 

And from there / it divides / 10 2 2 0 2 

it becomes / four river-heads // _15 2_ _3 0 3 

2:9–10 30 17 13 

Strophe 7: The River from Eden Becomes Four “River-Heads” (2:11–14) [(6.4).(4.6)] 

2:11 The name of the one / is Pishon (Spreader) // 11 2 3 3 0 

it encircles / the land of Havilah / _18 2_ _6 0 6 

2:8–11b 51 26 25 

Where there is / gold // __9 2_ _3 0 3 

2:10–11 23 9 14 

2:12 And the gold / of that land \ m is good // 14 2 4 4 0 

there (too) are bdellium / and the precious-stone carnelian // _14 2_ _4 0 4 

2:9–12 50 24 26 

2:13 

And the name of the second river / is Gihon (Gusher) // 17 2 4 4 0 

it encircles / all the land of Cush // _14 2_ _6 0 6 

2:10–13 

41 17 24 

2:14 And the name of the third river / is Hiddekel (Tigris) / _17 2_ _4 4 0 

2:9–14a 64 32 32 

It goes / to the east of Assyria // 12 2 4 4 0 

and the fourth river / is Perat (Euphrates) // _18 2_ _4 0 4 

2:11–14 42 19 23 

Strophe 8: G-d Put the Human in the Garden of Eden to Take Care of It (2:15–16) [6.5] 

2:15 And YHWH-God / took / the human (ha-adam) // 19 3 5 5 0 

and put him in the Garden of Eden / to work it / and watch it // _21 3_ _5 0 5 

2:13–15 32 17 15 

2:16 And YHWH-God / commanded / the human (ha-adam) \ n saying // 23 3 6 6 0 

from every tree of the garden / you may freely eat // _16 2_ _5 0 5 

2:12–16 51 27 24 

Strophe 9: G-d Prohibits Eating the Fruit of the Tree of Knowledge (2:17–18) [6.7] 

2:17 But from the Tree of / the Knowing o of Good and Evil / 15 2 4 4 0 

you shall not eat p from it // 9 1 3 3 0 

for / on the day q that you eat from it / you shall surely die // _18 3_ _6 0 6 

2:15–17 34 18 16 


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2:18 And YHWH-God / said / 13 2 3 3 0 

it is not good / for the human (ha-adam) / to be alone // 17 3 5 5 0 

I will make him a helper / corresponding to him // _12 2_ _4 0 4 

2:15–18 46 26 20 

Strophe 10: Animals/Birds Formed from the Ground are Named by the Human (2:19) [5.4] 

2:19 And YHWH-God formed / from the ground (adama) / 20 2 4 4 0 

every beast of the field / and every winged bird of the sky / _18 2_ _8 8 0 

2:14–19b 66 46 24 

And he brought (each one) r to the human (ha-adam) / _12 1_ _3 3 0 

2:18–19c 27 23 4 

To see what he would call it // 9 1 4 4 0 

and whatever the human (ha-adam) called it / 16 1 5 0 5 

as a living being / that became its name // _10 2_ _4 0 4 

2:17–19 53 34 19 

Strophe 11: G-d “Builds” a Woman from the Human’s Rib while he Sleeps (2:20–22) [10.11] 

2:20 And the human called out s names / for all the animals / 22 2 5 5 0 

and for t the birds of the sky / 10 1 2 2 0 

and for all / the animals of the field // _11 2_ _3 3 0 

2:11–20b 126 74 52 

But for the human / there was not found a helper \ u fit for him // _20 2_ _5 0 5 

2:17–20 68 44 24 

2:21 And YHWH-God caused a deep sleep / to fall / on the human / _25 3_ _6 6 0 

2:16–21a 85 56 29 

And he slept // and (G-d) took / one of his ribs / 16 3 4 1 3 

and he closed up the flesh / in its place // _12 2_ _3 0 3 

2:20–21 28 17 11 

2:22 And YHWH-God built / the rib / _18 2_ _5 5 0 

2:14–22a 119 75 44 

That he had taken from the human (ha-adam) / into a woman // 16 2 5 5 0 

and he brought her / to the human (ha-adam) // _14 2_ _3 0 3 

2:21–22 26 17 9 

Strophe 12: The Man Names the Help Mate “Woman” (2:23) [4.4] 

2:23 And the human (ha-adam) / said / 10 2 2 2 0 

“This time / she is it—bone v from my bones / _13 2_ _4 4 0 

2:21–23a 32 23 9 


58


And (she is) flesh w from my flesh // _12 1_ _2 2 0 

2:21–23b 34 25 9 

Indeed, this one / will be called Woman (Ishah) / 11 1 3 0 3 

for from Man (Ish) / she was taken // _13 2_ _4 0 4 

2:18–23 96 62 34 

Strophe 13: Man and Woman are One Flesh—Naked But Not Ashamed (2:24–25) [8.4] 

2:24 Therefore / a man leaves / his father \ x and his mother // 18 3 8 8 0 

and he clings to his wife / __8 1_ _2 0 2 

2:22–24b 38 26 12 

And they become / one flesh // _13 2_ _3 0 3 

2:22–24 41 26 15 

2:25 And the two of them / were naked / _12 2_ 3 3 0 

2:20–25a 72 46 26 

Notes 

The human / and his wife // 10 2 2 2 0 

but they were not / ashamed // _10 2_ _2 0 2 

2:22–25 

48 31 17 

2:1–25 

328 186 142 

1:1–2:25 

762 466 296 

1:5 a Reading mEr¸k‰ preceded by Gavy‰ (= meteg) in BHS as disjunctive. 

1:6 b Reading Xifpx‰ here in BHS as conjunctive. 

1:10 c Reading Xifpx‰ here in BHS as conjunctive. 

1:13 d Reading mEr¸k‰ here in BHS as disjunctive. 

1:15 e Reading m˚nax here in BHS as disjunctive. 

1:16 f Reading Xifpx‰ here in BHS as conjunctive. 

1:18 g Reading m˚nax here in BHS as disjunctive. 

1:28 h Reading GereH here in BHS as conjunctive. 

2:1 i Reading mEr¸k‰ here in BHS as disjunctive. 

2:2 j Emending the text to read haHHiHÓ (“the sixth” [4 morae]) in place of haHH¸bÓvÓ (“the seventh” [6 morae]) with Samaritan 

Pentateuch, LXX and Syriac. 

2:10 k Reading PaHX‰ before zAqEp qAXOn in BHS as conjunctive. 

2:10 l Reading Xifpx‰ here in BHS as conjunctive. 

2:12 m Reading Xifpx‰ here in BHS as conjunctive. 

2:16 n Reading Xifpx‰ here in BHS as conjunctive. 

2:17 o Reading PaHX‰ before zAqEp qAXOn in BHS as conjunctive. 

2:17 p Reading Xifpx‰ here in BHS as conjunctive. 

2:17 q Reading T¸bÓr here in BHS as conjunctive. 

2:19 r Reading GereH here in BHS as conjunctive. 

2:20 s Reading GereH here in BHS as conjunctive. 

2:20 t Emending the text to read ˚l¸vÙp (“and for all the birds”) in place of ˚l¸vÙp (“and for the birds”) with some Hebrew 

Mss, LXX, Syriac, Vulgate and Targum Jonathan. 

2:20 u Reading Xifpx‰ here in BHS as conjunctive. 

2:23 v Reading y¸tÓb here in BHS as conjunctive. 

2:23 w Reading Xifpx‰ here in BHS as conjunctive. 

2:24 x Reading Xifpx‰ here in BHS as conjunctive. 


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The Three Cantos of Genesis 1–2 in Menorah Patterns 

First 3-Day Panel: Creation of the Planet Earth Genesis 1:1–13 

A Creation of the heavens and the earth [4.9] 1:1–2 

B Creation of light—end of Day One [9.7] 1:3–5 

C Creation of the firmament to separate the waters [3.4] 1:6–7a 

X Separating the waters to form the sky—end of Day Two [6.6] 1:7b–8 

C′ Creation of the dry land—beneath the firmament (“sky dome”) [4.3] 1:9 

B′ Naming the Earth and the Seas—decision to create vegetation [7.9] 1:10–11 

A′ Creation of vegetation on the earth—end of Day Three [9.4] 1:12–13 

Second 3-Day Panel: Creation of Luminaries and Living Creatures Genesis 1:14–31 

A Creation of lights in the firmament of the sky—solar time begins [7.10] 1:14–15 

B Creation of the sun, moon and stars—end of Day Four [12.11] 1:16–19 

C Creation of fish and birds—end of Day Five [7.11] 1:20–21 

X Creation of land animals after their kind [on Day Six] [10.4.4.10] 1:22–25 

C′ Creation of human beings [11.7] 1:26–27 

B′ G-d’s blessing: be fruitful, fill the earth and subdue it [11.12] 1:28–29 

A′ Provision of green plants as food for animals—end of Day Six [10.7] 1:30–31 

1 st Level Menorah: Creation of Human Beings and the Garden of Eden Genesis 2:1–25 

A Transition: after completing his work, G-d rests on the seventh day [4.8] 2:1–2 

B G-d blesses the seventh day [4.4] 2:3 

C Before the first rain a surge wells up to water the land [11.10] 2:4–6 

X G-d creates the human (adam) and puts him in the Garden of Eden -- 2:7–19 

C′ G-d “builds” a woman from the human’s rib while he is asleep [10.11] 2:20–22 

B′ The man names the help-mate “woman” [4.4] 2:23 

A′ Transition: the man and woman are “one flesh”—naked but not ashamed [8.4] 2:24–25 

1 st Level Menorah: G-d Creates the Human and Puts Him in the Garden of Eden Genesis 2:7–19 

A The human (adam) is formed from the ground (adama) as a living being [4.5] 2:7 

B G-d plants a garden in Eden in which he places the human (adam) [7.6] 2:8–9b 

C G-d creates two special trees and a river to water the garden [5.6] 2:9b–10 

X The four river-heads—“riddle in the middle” [6.4.4.6] 2:11–14 

C′ G-d puts the human (adam) in the Garden of Eden to take care of it [6.5] 2:15–16 

B′ G-d prohibits eating the fruit of the Tree of Knowledge [6.7] 2:17–18 

A′ Animals/birds formed from the ground (adama) are named by the human (adam) [5.4] 2:19 


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Structure of Genesis 1–2 within Its Canonical Context 

I. The Torah and the Former Prophets within the Canonical Process 

The Torah and the Former Prophets in a Menorah Pattern Genesis–2 Kings 

A Primeval History: From Adam and Eve to Abram and Sarai Genesis 1–11 

B Land promise given to Abraham, Isaac, and Jacob/Israel Genesis 12–50 

C Egypt judged—ten plagues and the institution of Passover Exodus 1:1–12:36 

X Exodus and Eisodus remembered at Gilgal Exodus 12:37–Joshua 4 

C′ Canaan conquered—observance of Passover Joshua 5–12 

B′ Land promise fulfilled—allotment of the Promised Land Joshua 13–24 

A′ “Special History”: Israel and then Judah as the people of the covenant Judges–2 Kings 

2 nd Level: Exodus and Eisodus Remembered at Gilgal Exodus 12:37–Joshua 4:24 

A The Exodus from Egypt—crossing of the Sea (Yam Suph) Exodus 12:37–14:31 

B Song of Moses at the crossing of the Sea Exodus 15:1–21 

C Wilderness wandering (from Egypt to Mount Sinai) Exodus 15:22–18:27 

X G-d establishes the covenant at Mount Sinai Exod 19:1–Num 10:10 

C′ Wilderness wandering and transfer of leadership Num 10:11–Deut 31:30 

B′ Song of Moses in Moab; blessing and death of Moses Deut 32–34 

A′ The Eisodus (entry)—crossing the Jordan River Joshua 1–4 

3 rd Level Menorah: Covenant at Sinai Exodus 19:1–Num 10:10 

A Covenant ratified and regulated Exodus 19:1–24:18 

B Tabernacle planned Exodus 25:1–31:18 

C Covenant broken—incident with the golden calf Exodus 32:1–35 

X Theophany on Sinai: The promised presence Exodus 33:1–23 

C′ Covenant renewed Exodus 34:1–35 

B′ Tabernacle built Exodus 35:1–40:38 

A′ Covenant regulations Leviticus 1:1–Numbers 10:10 


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II. The Book of Genesis in a Nested Menorah Pattern 

The Book of Genesis in a Menorah Pattern Genesis 1–50 

A Primeval History: Creation, the Great Flood and dispersion 1:1–11:32 

B Abram/Abraham narrative cycle 12:1–25:18 

C Jacob and Esau—Isaac seeks refuge in Philistia (Gerar) 25:19–26:34 

X Isaac blesses Jacob and Esau 27:1–28:4 

C′ Jacob and Esau—Jacob seeks refuge in Paddan-aram 28:5–9 

B′ Jacob/Israel and Esau/Edom narrative cycle 28:10–36:43 

A′ “Special History” (foreshadowed): with focus on Joseph and Judah 37:1–50:26 

2 nd Level Menorah: Isaac Blesses Jacob and Esau Gen 27:1–28:4 

A Isaac’s request—that Esau bring him “savory food” 27:1–4 

B Rebekah instructs Jacob and assists him in deceiving Isaac 27:5–26 

C Isaac blesses Jacob, thinking he is blessing Esau 27:27–29 

X Esau brings “savory food” to receive Isaac’s blessing 27:30–38 

C′ Isaac blesses Esau (inverting words of Jacob’s blessing) 27:39–40 

B′ Rebekah instructs Jacob to flee Esau’s wrath 27:51–45 

A′ Isaac’s request—that Jacob take a wife in Paddan-aram 27:46–28:4 

III. The Primeval History in a Menorah Pattern 

Parashot 1–2: Genesis 1–11 in a Menorah Pattern — # 1 Genesis 1–11 

A Story of Creation (ending with Adam’s three sons) 1:1–4:26 

B From Adam to Noah: Enoch (“walked with G-d”—5:22) 5:1–32 

C Sons of G-d take daughters of ha’adam as wives 6:1–2 

X YHWH speaks—a “riddle in the middle” 6:3 

C′ Sons of G-d and daughters of ha’adam breed giants 6:4 

B′ Story of Noah (who “walked with G-d”—6:8) 6:5–9:29 

A′ Story of Dispersion (starting with Noah’s three sons) 10:1–11:32 


A Adam and Eve—the story of creation 1:1–3:21 

B Expulsion from the Garden of Eden 3:22–4:26 

C Generations of Adam and sons 5:1–32 

X Noah and the Flood—a new creation 6:1–9:29 

C′ Generations of Noah and sons 10:1–26 

B′ Dispersion—the story of the Tower of Babel 11:1–9 

A′ Abram and Sarai—beginning of a new story 11:10–32 


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A Creation in seven days 1:1–2:3 

B The generations of heaven and earth: Adam and Eve + three sons 2:4–4:26 

C Genealogy: list of descendants from Adam through Noah 5:1–32 

X Noah and the Flood—a new creation 6:1–9:28 

C′ Genealogy: the descendants of Noah’s three sons [70 nations] 10:1–31 

B′ The generations of Noah’s three sons and the Tower of Babel 10:32–11:9 

A′ Election in ten generations: from Shem to Terah (Abram’s father) 11:10–32 

The Seven Toledoth Formulae in Genesis 1–11 Genesis 1–11 

A These are the descendants of heaven and earth 2:4 

B This is the account of the descendants of Adam 5:1 

C These are the descendants of Noah 6:9 

X The descendants of Noah’s sons: Shem, Ham and Japheth 10:1 

C′ The families of Noah’s sons according to their descendants 10:32 

B′ These are the descendants of Shem {eponymous ancestor of the “Semites”} 11:10 

A′ These are the descendants of Terah {father of Abram} 11:27 

IV. The Structure of Genesis 1–11 by Canto Divisions in a Nested Menorah Pattern 

Parashot 1–2: Genesis 1–11 in a Menorah Pattern Genesis 1–11 

A First three days: creation of planet Earth 1:1–13 

B Second three days: luminaries and living creatures 1:14–31 

C Creation of humans and the Garden of Eden 2:1–25 

X The fall of humankind and the Flood 3:1–8:22 

C′ Renewal of creation after the Flood 9:1–29 

B′ Table of Nations: descendants of Noah’s three sons 10:1–32 

A′ Tower of Babel and generations from Shem to Abram 11:1–32 

2 nd Level Menorah: The Fall of Humankind and the Flood Gen 3:1–8:22 

A Eating forbidden fruit and the expulsion from Eden 3:1–24 

B Story of Cain and Abel—birth of Seth and his descendants 4:1–26 

C Generations from Adam to Noah 5:1–32 

X Episode with Sons of G-d and daughters of ha’adam 6:1–8 

C′ Noah selected to deliver humankind from the Flood 6:9–22 

B′ All but those in the Ark were destroyed by the Flood 7:1–24 

A′ The Flood ends and YHWH promises not to repeat it 8:1–22 


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Special Note: 

The following Addendum is not an essential part of this course on Reading Genesis 1–2 in Hebrew. It is 

included to call attention to the fact that the world view of authors of the literature included in the Bible is 

quite different from ours. Theirs was a world that took delight in the wonder of numbers. We explore one 

aspect of this phenomenon briefly in the “Addendum: Ancient Harmonics and the Book of Jonah,” in 

Reading Jonah in Hebrew (BIBAL Study Program, 2005), pp. 55–59. 

The ancient science of acoustics (harmonics), which is closely associated with the world of mythology 

in the cultures of the Middle East, was familiar to educated scribes in ancient Israel who used it for other 

reasons. The science of harmonics, which is not at all familiar to modern readers of the Bible or other 

ancient literary texts, cannot be understood without minimal knowledge of the field of acoustics in 

musicology. This form of what might be called proto-science is based on a complex system of matrix 

arithmetic, which presupposes, at least in part, the phenomenon of gematria—where the letters of the 

Hebrew alphabet also represent numbers. 

Here we explore another aspect of the wonderful world of numbers in relation to the Hebrew alphabet 

in the Bible. We are not interested in the curious phenomenon of Jewish mysticism, in which gematria has 

suffered abuse. By including this tour de force on the part of David Crookes, we are introducing students 

of the Hebrew language to the much neglected and often misused topic of gematria in the Tanakh. Our 

hope is that some will extend the effort to enter what appears to be a strange, but at the same time a 

richly rewarding, new field of inquiry. 

Addendum: The Four Rivers and the Phenomenon of Gematria 

by David Z. Crookes with Duane L. Christensen 

The river that goes out from Eden to water the garden (Gen 2:10) is without a name. That is remarkable 

because it divides into four specific river-heads, which are named: Pishon, Gihon, Hiddekel and Perath, 

the latter = Euphrates (Gen 2:11–14). Of these four, the most information given concerns the river Pishon, 

which encircles the land of Havilah, where there is gold, bdellium and the precious-stone Carnelian. The 

second in importance is Gishon, which “encircles all the land of Cush.” The Hiddekel goes to the east of 

Assyria; but no information is given about the fourth river (the Euphrates). 

David Crookes suggests that the river that flows out of Eden to water the garden is the Hebrew 

alphabet. Its division into four “river-heads” refers to four ways the Hebrew alphabet is used as part of a 

numerical system in the phenomenon of gematria (Hebrew numerology). The fact that the letters of the 

alphabet also have numerical value is obvious to anyone who stops to think about it. Thus we use the 

letters A, B, C, etc., and a, b, c, etc. to list successive items in any system of outlining, along with i, ii, iii, 

etc., and of course 1, 2, 3, etc. The Hebrew alphabet has 22 letters and these letters are arranged in a 

sequence, which reflects the numerical value of those letters; for in Jewish thought, the letters of the 

alphabet are also numbers. 

The four “river-heads” represent the four major systems of counting by using the 22 letters of the 

Hebrew alphabet: 

Name Description of the Numerical System Sum of the 22 Letters 

Pishon 400 gematria: normal system of “Jewish” counting; the 22 nd letter = 400 1495 

Gihon 22 gematria: place-value, where the 22 letters represent 1 through 22 253 

Hiddekel 406 gematria: in which the letter names are spelled out in 400 gematria 4249 

Perath 28 gematria: in which the letter names are spelled out in 22 gematria 712 

In each system, the number given here to name that “river-head” represents the numerical value of the 

22 nd letter of the Hebrew alphabet in that system. The total numerical value of the four systems of 


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gematria (i.e., the sum of the numerical value of the 22 letters) is given in the right column. For reference 

purposes, it is useful to list the respective numbers in the four systems of counting: 

Letter/Number 400-Gematria 22-Gematria 406-Gematria 28-Gematria 

' pl' 1 aleph 1 1 111 30 

b tyb 2 beth 2 2 412 34 

g lmyg 3 gimel 3 3 83 38 

d tld 4 daleth 4 4 434 38 

h 'h 5 he 5 5 6 6 

w ww 6 wau 6 6 12 12 

z nyz 7 zayin 7 7 67 31 

x tyx 8 cheth 8 8 418 40 

X tyX 9 teth 9 9 419 41 

y dwy 10 yodh 10 10 20 20 

k pk 11 kaph 20 11 100 28 

l dml 12 lamedh 30 12 74 29 

m mym 13 mem 40 13 90 36 

n nwn 14 nun 50 14 106 34 

s kms 15 samek 60 15 120 39 

v nyv 16 ayin 70 16 130 40 

p 'p 17 pe 80 17 81 18 

c ydc 18 tsaddi 90 18 104 32 

q pwq 19 qoph 100 19 186 42 

r Syr 20 resh 200 20 510 51 

S nyS 21 shin 300 21 360 45 

t wt 22 tau 400 22 406 28 

Sum of the 22 letters: 1495 253 4249 712 

Hebrew words are written from right to left. In order to keep things as simple as possible, we have chosen 

not to use the final consonantal forms for the letters mem, nun and pe in the spelling of the Hebrew 

names of the 22 letters of the alphabet in this table. 

PISHON (All in 400-Gematria) 

The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold; 

and the gold of that land is good: here is bdellium and the onyx stone (Gen 2:11–12, KJV). 

The 12 Hebrew words used in v. 11 have the gematric values respectively of 340, 18, 446, 12, 69, 

401, 50, 291, 64, 501, 340, and 19. The 8 words used in v. 12 have the gematric values respectively of 

20, 296, 17, 17, 340, 49, 59, and 350. 

Pishon is the 400-alphabet; and the three minerals of Havilah (gold, bdellium, and onyx) stand for the 

three kinds of counters (units, tens, and hundreds), which the 400-alphabet contains. 


65


Hebrew Numbers: x1 x10 x100 

1 ' y q 

2 b k r 

3 g l S 

4 d m t = 400 

5 h n ¢ 

6 w s £ 

7 z v § 

8 x p • 

9 X c 

“The gold of that land is good” means that the 400-alphabet is by far the most useful of the numerical 

alphabets. In 400-gematria “and the gold of that land” ['whh r'h bhzw] = 333, an attractive display of a 

unit, a ten, and a hundred (the three congruent digits show authorial deliberateness). “Bdellium” [xldbh] 

= 49, and “the onyx stone” [£hSh §b'w] = 409. Here we see the capacity of the 400-alphabet to form both 

a two-digit and a three-digit number. The congruent first and last digits of the two numbers represent 

authorial deliberateness. 

The text contains two try-it-out equations. Words 3 and 4 of v. 11 ['wh §wSyp, “Pishon, that is it”] = 

458, and words 6, 7, and 8 of v. 12 [£hSh §b'w xldbh, “bdellium and the onyx stone”] = 458. Word 3 

['whh] of v. 12 and word 4 [bwX] of v. 12 = 17. The 400-alphabet has a total value of 1495. 

Pishon [§wSyp] = 446 = 2 x 223 

[2 + 2] x 2 – 3 = 5 

2 x 2 x 2 x 3 – [2 x 2 x 2] + 3 = 13 

22 – 2 + 3 = 23 

Here we see the 3 prime factors of 1495 = 5 x 13 x 23 [total numerical value of the 400-alphabet]. 

GIHON (All in 22-Gematria 

And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia 

(Gen 2:13, KJV). 

The ten Hebrew words used here have gematric values respectively of 40, 44, 50, 41, 12, 30, 23, 23, 

39, 38. Gihon is the 22-alphabet. Verse 13 contains a try-it-out equation. Word 4 [§wxyg, “Gihon”] plus word 

5 ['wh, “the same it is”] = 53. Words 6 and 7 [t' bbwsh, “that compasseth …”] also add up to 53, and the 

authorial deliberateness is unmistakable, because the same word used in connection with Pishon is 

wauless. The 22-alphabet has the total numerical value of 253. 

Gihon [§wxyg] = 41 = 11 + 23 + [1 + 1 + 2 +3] 

Here we see the two factors of 253 plus their digital sum: 253 = 11 x 23 [total value of the 22-alphabet]. 


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HIDDEKEL (All in 406-Gematria 

And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria (Gen 2:14 

[first 8 words], KJV). 

The eight words used here have gematric values respectively of 462, 628, 840, 1112, 129, 186, 1112, 

129, 186, 1116, and 993. Hiddekel is the 406-alphabet in which the letter-names are spelled out in 400gematria 

and then added up. Now of course over time the letter-names came to have variant spellings; 

but, if you are a mathematician, and if you expect people to use the alphabet in four different ways, 

variant spellings will make the third and fourth numerical alphabets completely useless. For mathematical 

purposes there must have been a standard spelling, and the spelling must have displayed the elegance 

that speaks of deliberateness. The spelling proposed here departs from the spellings of Gesenius in only 

a single particular (by adding a yodh to spell the word gimel as lmyg (see F. Kautzsch and A. E. Cowley 

(eds.), Gesenius’ Hebrew Grammar [Oxford: Clarendon Press, 1910], pp. 27–28). The result is an 

alphabet that is spelled in 62 letters, and arranged in two symmetrical groups of eleven: 

[31 + 31], or [15 + 16] + [15 + 16]: 

15 letters for the first five (aleph to he) 

16 letters for the next six (wau to kaph) 

15 letters for the first five (lamedh to ayin) 

16 letters for the next six (pe to tau) 

Word 6 [¢lhh, “goeth”] = 186, and 186 “goeth” six times into 1116, the gematric value of word 7 [hmdq, 

“east of”]. 

We should expect a statement that the 406 alphabet needs 62 letters to spell it. Word 4 [lqdx, 

“Hiddekel”] plus word 5 ['wh, “it”] minus word 6 [¢lhh, “goeth”] minus word 8 [rwH', “Assyria”] = 62, the 

number of letters needed to spell the alphabet. Here is the equation that sets that out in numbers: 1112 + 

129 – 186 – 993 = 62. 

Hiddekel [lqdx] = 1112 = 4 x 278 or 278 x 4 

4278 – [27 + 8/4] = 4249 = the total numerical value of the 406-alphabet. 

EUPHRATES (All in 28-Gematria 

… and the fourth river is Euphrates (Gen 2:14 [last four words], KJV). 

Euphrates is the 28-alphabet in which the letter-names are spelled out in 22-gematria and then added 

up. There is a simple equation here. Strip word 1 [rhnhw, “and the river”] of its conjunction wau, and add it 

up. He plus nun plus he plus resh = 97. Now add up word 4 [trp, “Euphrates”]. Pe plus resh plus tau = 

97. Word 1 [rhnhw (= 6 + 5 + 14 + 5 + 5 + 20 = 50) “and the river”] minus word 3 ['wh (= 5 + 6 + 1 = 12), 

“it”] = 62 (= 50 + 12), the number of letters needed to spell the 28-alphabet. 

“Euphrates” [trp] = 97 = 8 + 89, and 8 x 89 = 712, the total numerical value of the 28-alphabet. 

The total value of all four alphabets is 6709 [= 1495 + 253 + 4249 + 712] and the total number of letters 

needed to spell all four alphabets is 168. 

6709 + 168 = 6877 = 13 x 23 x 23 

* * * * * * * 

Forty-two words multiplied by four rivers = 168, the total number of letters needed to spell all four 

alphabets [= 22+22+62+62]. All four rivers add up to 1696 [= 446 + 41 + 1112 + 97] = 53 x 32 = 32 x 53. 


67


All four alphabets add up to 6709 [= 1495 + 253 + 4249 + 712]. The factors of the four rivers [1696 = 

53 x 32 = 32 x 53] give the total of the four alphabets as follows: 

5 x 3 – 3 2 = 6 

3 + 2 + 5 – 3 = 7 

[read backwards] 3 + 5 – 2 3 = 0 

3 – 2 + 5 + 3 = 9 

There are 22 letters in the Hebrew alphabet. The four-digit form of each number, like the digital sum of 

each number, indicates the four rivers, or the four forms of the alphabet. 

1 + 6 + 9 + 6 = 22 digital sum of the four 

6 + 7 + 0 + 9 = 22 digital sum of the four 

The sum of the four alphabets, 6709 [= 1495 + 253 + 4249 + 712], plus the sum of the four rivers, 1696 [= 

446 + 41 + 1112 + 97], equals 8405 [= 6709 + 1696], whose factors may be construed as referring to the 

four river-heads from the one river, or to the four numerical forms of the one alphabet. 

8405 = [41] x [4 + 1] x [41] 

Four rivers appear in Genesis 2:11–14. Rivers by nature flow downhill. What is the mountain from which 

the four rivers flow? It comprises the pangram of 153 letters, which are used to build verses 11–14; for 

there are exactly 153 [= 40 + 30 + 34 + 49] letters in these four verses. The number 153 is the triangular 

number of 17, and the Hebrew names of the four rivers involve a total of 17 [= 5 + 5 + 4 + 3] letters. 

o 

o o 

o o o 

o o o o 

o o o o o 

o o o o o o 

o o o o o o o 

o o o o o o o o 

o o o o o o o o o 

o o o o o o o o o o 

o o o o o o o o o o o 

o o o o o o o o o o o o 

o o o o o o o o o o o o o 

o o o o o o o o o o o o o o 

o o o o o o o o o o o o o o o 

o o o o o o o o o o o o o o o o 

o o o o o o o o o o o o o o o o o 

Whenever we find rivers, we should look for mountains. The Hebrew word for mountain, har, constitutes 

the second syllable of the Hebrew word for river, nahar. The “mountain” [rh] comes twice in v. 10: in 

letters 3 and 4, and letters 40 and 41. 

3 + 4 + 40 + 41 = 88 = four alphabets of 22 letters 

In 400-gematria nahar, like “Moriah,” adds up to 255. We have to do with an archetypal Mount Moriah, to 

which both singers and instrumentalists, who represent respectively language and music, will say, in the 

words of Psalm 87, “All my springs are in thee.” [The perimeter of the 153-counter mountain involves 48 

counters, and in 22-gematria “Zion,” like “Moriah,” adds up to 48.] By coincidence, the alphabet is spelled 

in 62 letters, and the four alphabets provide us with a total resource of 62 different numbers. 


68


As with the divine-name YHWH (hwhy), there are a number of different ways to explore the meaning of 

the number 153 in the Tanakh. The number factors as follows: 153 = 3 x 3 x 17 = 17 x 3 x 3. The total 

numerical value of all four numerical alphabets may be expressed in terms of the factor-based numbers 

3317 and its retrograde 7133. 

1495 = [3 + 3 + 17] x [71 – 3 – 3] 

253 = [3 + 3 + 17] x [– 3 – 3 + 17] 

4249 = [3317 + [3 x 317] – [33 – 1 – 7] 

712 = [3 x 31 x 7] + [71 + 3 + 3] – [33 – 17] 

Moreover, there is the matter of music. The 864–432 scale comprises four pairs of notes, and the 

members of each pair are a whole tone apart. Each pair exhibits the lesser-to-greater ratio of 8:9. In order 

to express all eight notes of the scale, the number 153 generates four factor-based rivers: 3713 

(retrograde of 3173), 7133 (retrograde of 3317), 1733 and 3371 (retrograde of 1733). 

864 = 37 x [1 + 3] + 713 + 3 

768 = [–3 + 7] x 13 + 713 + 3 

729 = 713 – 3] – [(–3 x 3) + 71] 

576 = 17 x 33 + [–1 + 7 + (3 x 3)] 

512 = [173 x 3] – [1 x 7) + 3 – 3] 

486 = [337 + 1] + 37 x [1 + 3] 

432 = [337 + 1] + [3 + (7 x 13)] 

The numbers 3713, 7133, 1733, and 3371 are the four musical “rivers” that flow from the mountain of 

153. Each “river” is used four times. But if we want to see the 8:9 ratio displayed pictographically, we 

need all 198 letters of Genesis 2:10–14. 

X X 

X X X X X X X 

X X X o X X X X o X X X 

X o X X o o X X o X X o o X X o X 

X o o X X o o o X X o o X X o o o X X o o X 

X o o o X o o o o o o X o o o X o o o o o o X o o o X 

o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o 

o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o 

o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o o 

The 198 letters arrange themselves to form a two-dimensional Angkor Wat. We can see the five peaks of 

Mount Meru, and four valleys each having one side of eight and one side of nine (cf. the four pairs of 

equations for the values of pairs of notes a whole tone apart having the lesser-to-greater ratio 8:9). 

A snow mantle of 3 + 3 + 3 rests on each peak, representing 333 (the 400-gematric value of the 

Hebrew word for “snow,” (glH = 300 + 30 + 3). Apart from their mantles, which are represented by Xs, the 

five peaks, which are represented by Os, employ a total of 153 letters. 

This same 45 + 153 combination appears in 22-gematria in Esther’s request, “Let it be written to 

reverse the letters” (Esther 8:5). “Let it be written” [btky] adds up to 45 [= 10+11+22+2], and “to reverse 

the letters” [£yrpsh-t' byHhl] adds up to 153 [= 12+5+21+10+2+1+22+5+15+17+20+10+13]. There 

are 45 letters in Gen 2:10 and 153 letters in Gen 2:11–14, for a total of 198 letters in Gen 2:10–14 (the 

section on the river from Eden, which becomes four “river-heads”—Pishon, Gihon, Hiddekel, and Perath). 


69


TABLE 1: THE CONSONANTS 

' ' I'Alep slight glottal stop 

Jb B B t b as in bob 

b b " v as in valve 

Fg G GÓmel g as in gag 

g g " g as in Ger. Tage, now [g] 

–d D DAµlet d as in dud 

d d " th as in then, now [d] 

h h h ' h as in hay 

w w wAw w as in wow or [v] 

z z za¥yin z as in zoo 

x x x t ch as in Ger. ach! 

X X X t t as in tote, emphatic 

y y yÙd y as in yes 

–k K KAp k as in kick 

k k " ch as in Ger. ich 

¢ k KAp sÙpÓt " " 

l l lAµmed l as in loll 

m m m m m as in mum 

£ m m m sÙpÓt "`` " 

n n n˚n n as in noon 

§ n n˚n sÙpÓt " " 

s s sAµmek s as in sister 

v v va¥yin strong glottal stop 

Kp P P p as in pep 

p p " f as in fife 

• p P sÙpÓt " " 

c c cAd s as in saw, emphatic, or [ts] as in hats 

c cAd sÙpÓt " " " " 

q q qÙp c as in coop, further back in mouth 


70


r r r H r as in Span. pero, or Fr. rue 

H H HÓn sh as in sheen 

W W WÓn s as in seen 

Kt T TAw t as in teach 

t t " th as in thin, now [t] 

Name & Transliteration Pronunciation 

TABLE 2: THE VOWELS 

—ñ a Pa¥tax à la mode 

“ñ A qAmAc father 

’ñ e s¸gÙl met 

‘ñ E c r favorite, they 

÷ñ i xÓrÓq iniquity, Pauline 

◊ñ O xÙlAm obey 

”ñ o qAmAc xAX˚p soft 

uñ u quBBuc moon 

‹ñ · xAXap Pa¥tax alone, anniversary 

Èñ È xAXap s¸gÙl enemy 

›ñ Û xAXap qAmAc colloquial 

⁄ñ ¸ H¸wA mathematics 

–ah a Pa¥tax furtivum glide vowel; under final vowel; pronounced before it 

Ù Ù xÙlAm mAlE' open 

Óñ Ó xÓrÓq GAdÙl machine 

ñ Í c r yÙd they, navy 

˚ ˚ H˚r˚q pool, Ger. Buch 


71


TABLE 3: TRANSLITERATION OF VOWEL POINTS 

The pronunciation of Hebrew was handed down orally, and as Jews left or were expelled from ancient 

Judea and formed new communities in Babylonia, Egypt, and eventually throughout the civilized world, 

traditional reading of biblical texts diverged gradually from whatever the norm was prior to these 

dispersions. The written consonantal text achieved an authoritative form around the end of the first 

century C.E. This text was successfully promulgated among various Jewish communities, such that texts 

postdating this time do not differ in any substantial way. Prior to the fixing of authoritative texts, however, 

the situation was quite different. 

Modern printed versions of the Tanakh derive from similar sources, which reflect the grammatical 

activity of Jewish scholars (or Masoretes) in Tiberias, who between the 8 th and 10 th centuries C.E. 

perfected a system of vowel notation and cantillation marks, which they added to the received 

consonantal text and put in the form of a codex (rather than on scrolls). The standard Masoretic text is 

also known as the Ben Asher text, after the family name of the Tiberian scholars identified with the final 

editing. The modern critical edition of Biblia Hebraica, published by the Deutsche Bibelgesellschaft, 

Stuttgart (BHK—3 rd ed., 1937; BHS—4 th ed., 1984; and now BHQ—5 th edition [in progress]), is based on 

the copy of a Ben Asher manuscript (Codex L), located in St. Petersburg (formerly Leningrad) and dating 

from 1008/9 C.E. Most other printed Hebrew Bibles are based ultimately on the Second Rabbinic Bible 

(Venice, 1524–25). The manuscript sources of this work have not been fully identified, but it does not 

differ substantially from the text of Biblia Hebraica—except in regards the te’amim (cantillation marks, 

especially in the Psalms). A new and comprehensive edition of the Hebrew Bible is in progress in Israel, 

which is based on the partially destroyed Codex A (Aleppo), an older version of the Ben Asher family of 

texts to that of Codex L. 

Some variant readings are indicated in the margin of the Masoretic text, which are commonly referred 

to as K¸tÓb-q¸rE', i.e., one word is written (K¸tÓb) in the consonantal text itself but another, as identified in 

the margin, is to be read (q¸rE'). 

When the Masoretes added vowel points to the Hebrew text, these points were superimposed on a 

text that already had a crude system for indicating vocalization (i.e., the matres lectionis (vowel letters), 

and a large number of combinations were created (and hence the apparent complexity of our 

transliteration). The following table shows the form of the vowel signs and their position in relation to the 

consonants (here –b B and x x): 

Name of Sign Plain With mater y y With mater w y With mater h h 

(final only) 

Patax –b Ba —— —— —— 

__QQQqAµmec –b BA y–Ab B‰ —— h–b BAh 

hÓreq –b Bi yi–b BÓ —— —— 

cEr –b BE yE–b B —— h–b BAh 

s¸gOl –b Be ye–b BÍ —— h–b BAh 

xOµlem –b BO —— Ù–b BÙ h–b BAh 

qibb˚c –b Bu —— ˚–b B˚ —— 

And reduced 

vowels: ¯–b B¸ ‹x x· ¤x xÈ ›x xÛ 


72


TABLE 4: WRITING THE LETTERS OF THE HEBREW ALPHABET 

Taken from William Sanford LaSor, Handbook of Biblical Hebrew: An Inductive Approach Based on the 

Hebrew Text of Esther, vol. 2 (Grand Rapids, MI: Eerdmans, 1978), p. 222. 


73


Verbs in Genesis 1–2 

This list includes all the verbs in Genesis 1–2, arranged alphabetically. Meanings are taken from BDB 

(Brown-Driver-Briggs) with page numbers for reference. The first column of numbers follows Strong’s 

Concordance. 

215 rÙ' be[come] light; (H) cause to shine [BDB 956] 

398 lakA' eat [BDB 37–38] 

559 r—mA' say [BDB 55–56] 

914 lad–aaAb divide, separate (H) [BDB 95] 

935 'Ù–b come (in), go (in); bring (H) [BDB 97–98] 

954 HÙb be ashamed {Hithpolel = be ashamed before one another} [BDB 102] 

1129 hƒn–Ab build [BDB 124–25] 

1254 'Ar–Ab create, shape [BDB 135] 

1288 ar–Ab bless 

1692 qabA–d cleave to, cling, keep close [BDB 179–80] 

1876 'AHA–d sprout, shoot, grow green [BDB 205–06] 

1961 hƒyAh be, become, happen [BDB 224–28] 

1980 ¢—lAh walk, go, come [BDB 229–37] 

2232 varAz sow, scatter seed [BDB 281–82] 

2530 damAx desire, take pleasure in {BDB 326 

3318 '¬cƒy come, go forth [BDB 422–25] 

3335 racAy form, fashion [BDB 427–28] 

3462 §EHAy sleep [BDB 445] 

3533 Hbk subdue [BDB 461] 

3615 hAl–Ak be complete, finished, accomplished [BDB 477–78] 

3947 xaqAl take [BDB 542a] 

4191 t˚m die [BDB 559–60] 

4305 raXAm send rain (H) [BDB 565] 

4390 'AlAm be full, fill [BDB 569–70] 

4672 'AcAm find, attain to [BDB 592–93] 

4910 laHAm rule, have dominion reign [BDB 605] 

5117 ax˚n rest; place, put (H) [BDB 628] 

5193 vaXAn plant [BDB 642] 

5301 xpn blow, breathe [BDB 655] 

5307 l—pƒn fall [BDB 656–58] 

5414 §—tƒn give [for many meanings see BDB 678–81] 

5437 babAs turn about, go around, surround [BDB 685–86] 

5462 r¬gAs shut, close [BDB 688–89] 


74


5648 dabAv serve, work [BDB 712–13] 

5774 •˚v fly; fly about, to and fro (Polal) [BDB 733] 

5800 b¬zAv leave, forsake [BDB 736–37] 

5927 h”lAv go up, ascend [BDB 748–50] 

6213 hAWAv do, make [BDB 793–94] 

6504 darLAp divide, break through [BDB 825] 

6509 hArLAp bear fruit, be fruitful [BDB 826] 

6680 hƒwAc command, give charge (lav over) (P) [BDB 845–46] 

6779 xamAc sprout, spring up [BDB 855] 

6942 HadAq set apart as sacred, consecrate, devote [BDB 872–73] 

6960 hƒwAq collect, gather; (N) be collected [BDB 876] 

7121 'ArAq call, proclaim, read aloud [BDB 894–96] 

7200 hA'Ar see; appear (N); show (H) [BDB 906–09] 

7235 hAbAr be(come) much, many great [BDB 915–16] 

7287 hAdAr have dominion, rule [BDB 921–22] 

7363 •axAr hover, move gently; brood, flutter [BDB 934] 

7430 HAmAr creep, crawl, move lightly, move about [BDB 942–43] 

7760 £˚W put, place, set [BDB 962–63] 

7673 tabAH cease, desist, rest [BDB 991–92] 

8104 r—mAH keep, watch, preserve [BDB 1036–37] 

8248 hAqAH cause to drink (H) [BDB 1052] 

8317 arAH swarm, team [BDB 1056] 

8354 hAtAH drink [BDB 1059] 


75


Nouns and Other Words in Genesis 1–2 

This list includes all the nouns and adjectives in Genesis 1–2, arranged alphabetically. Meanings are 

taken from BDB (Brown-Driver-Briggs) with page numbers for reference. The first column of numbers 

follows Strong’s Concordance. 

2 bA' father [BDB 3 from root hb'] 

68 §ebe' stone (f.) [6] 

108 dE' surge, mist (from root dwv) [BDB 15; 1119] 

120 £“d”' human, mankind, humankind (m.) [BDB 9] 

127 h“m“d‹' ground, land, territory, country (f.) [BDB 9] 

216 rÙ' light (f.) [BDB 21] 

226 tÙ' sign (m.) [BDB 16] 

259 d”x’' one [BDB 25–26] 

-- taxa' one (f.) [BDB 25] 

369 §iya' nothing, non-entity, nought (substantive) [BDB 34–35] 

376 Hyi' man (as an individual), male person [BDB 35] 

802 hALHi' woman [BDB 61 from root Hn'] 

402 hAl⁄kA' food, eating [BDB 38] 

413 -l’', l‘' to, towards, into [see BDB 39–41] 

428 h–elE' these (demonstrative pronoun) [BDB 41] 

430 £y«h◊lÈ' god or goddess; G–d [BDB 43–44] 

517 £E' mother [BDB 51 from root £m'] 

639 •a' nostril, nose, face, anger (m.) [BDB 60 from root •n'] 

702 hAv–Ab⁄ra' four [BDB 916 from root vbr] 

776 ’r’' land, earth [BDB 75–76] 

802 hLAHi' woman [BDB 61a] 

804 r˚CKHa' Assyria, Asshur [BDB 78] 

834 r’H‹' particle of relation; which, where [see BDB 81–84] 

853 t‘', -t’', –tO' sign of definite direct object, mark of accusative [BDB 84–85] 

910 da–b separation; alone (with l prefixed); by itself [BDB 94 from root ddb] 

916 xalOd–⁄b bdellium [BDB 95] 

-- ––b in, with, by {bound prep.} [see BDB 88–91] 

922 ˚h–»b emptiness [BDB 96] 

929 h”m‘h–Ÿb animal, cattle, beast, livestock [BDB 96] 

996 §yE–b between, the interval of [BDB 107] 

1242 req–»b morning (m.) [BDB 133–34] 

1320 rAW–Ab flesh (m.) [BDB 142] 

1419 lÙdC√g great (mas.) [BDB 152–53] 


76


1419 hƒlÙdC¯¯¸g great (fem.) [BDB 152–53] 

1521 §ÙxÓCg Gihon [BDB 161–62] 

1588 §aCg garden, enclosure [BDB 171 from root §ng] 

1710 hƒg“–d fish [BDB 185] 

1823 t˚m–⁄d likeness, similitude (f.) [BDB 198] 

1847 tav–ad knowledge [BDB 395d] 

1877 'eH–ed grass [BDB 206] 

-- ·ah the (definite article) [BDB 206–09] 

-- ˚hE– his, its (m. 3 rd sg. pronominal suffix) 

x '˚h he, it 

x 'yih she, it 

-- £ehñ them. their (m. 3 rd pl. pronominal suffix) 

2009 h≈Cnih lo! behold! (demonstrative particle) [BDB 243–44] 

-- –¬w, –Õw and, but [study BDB 251–55] 

-- I–aw conversive wau [BDB 253–54] 

-- Ù– his, him (pronominal suffix) 

2063 t'◊z this (fem.) [BDB 260–62] 

2088 h∆z this (masc.) [BDB 260–62] 

2091 bAhAz gold (m.) [BDB 262] 

2145 rAkAz male [BDB 271] 

2233 varez seed, offspring (m.) [BDB 282] 

2313 leq–edix Tigris [BDB 293] 

2841 hAlyiw‹x Havilah [BDB 296] 

2416 y—x alive, living [BDB 311–12] 

-- hCƒyAx living thing [BDB 312c] 

2417 £iyCyax life [BDB 313] 

2549 yiHyim‹x fifth [BDB 332c] 

2822 eHx darkness [BDB 365] 

2896 bÙX good, pleasant [BDB 373–75] 

2962 £ereX not yet, before (adverb of time) [BDB 382] 

3004 hƒHJƒb¬y dry land, dry ground [BDB 387] 

3068 hƒwh¯y divine name YHWH, pronounced '·dOnAy [BDB 217–19] 

3117 £Ùy day [note usage in BDB 398–401] 

3220 £ƒy sea; west, westward [BDB 410–11] 

3418 qerey green (thing), greenness [BDB 438] 

-- ––⁄k like, as [note carefully usage in BDB 453–55] 


77


-- ß– your, you (m. sg. [pron. suf.]) 

3588 Ó–k that, for, when, because [study BDB 471–74] 

3556 bAkÙ–k star (m.) [BDB 456–57] 

3568 H˚–k Cush [Kassites?], Ethiopia [BDB 468–69] 

3588 y–ik That, for, because [BDB 471] 

3605 l–Ok all, every [BDB 481c] 

-- £ek– your, you (m. pl. [pron. suf.) 

3651 §–‘k so, thus (adverb) [BDB 487] 

-- d∆g∆n–¯k corresponding to [BDB 617] 

3671 •An–Ak wing, extremity (f.) [BDB 489] 

-- –l to, for, in regard to, etc. [see BDB 510–18] 

3808 '»l not [BDB 518c] 

-- t'»z⁄l this one [BDB 260] 

3915 hƒl¯y—¥l night [BDB 538–39] 

-- £– (pron. suf.) them, their 

3966 d»'⁄m muchness, abundance, exceedingly [BDB 547] 

3974 rÙ'Am luminary (m.) [BDB 22] 

3978 lAk‹'am food [BDB 38] 

4100 ham what? whatever [BDB 552–54; note other forms, BDB 552] 

4325 £«y—m water [BDB 565–66] 

4327 §yim kind, species (m.) [BDB 568] 

4399 hAk'Al⁄m occupation, work (f.) [BDB 521–22] 

-- ˚neGmim from it (pronominal suffix, with n˚n energic) 

4475 hAlAH⁄mem rule, dominion, realm (f.) [BDB 606] 

4480 §im from [BDB 577–83] 

4150 dEvÙm appoint time, place, meeting (m.) [BDB 417 from dvy] 

-- £’d’–q÷m from the front (i.e., east of); see £’d’q 

4723 h≈wŸqim collection, collected mass [BDB 876] 

4725 £ÙqAm place (m.) [BDB 879–80] 

4758 he'Ÿram vision [BDB 909c] 

5104 r”hƒn river, stream [BDB 625–26] 

5048 d∆g∆n in front of, in sight of, opposite to [BDB 617] 

5347 hAbEq⁄n female [BDB 666] 

5315 H∆p∆n soul, living being, self, person [BDB 659–61] 

5397 hAmAH⁄n breath [BDB 675] 

5729 §edEv Eden [BDB 727] 


78


5775 •Ùv bird(s), flying creatures (coll.) [BDB 733] 

5828 r∆zEv helper, one who helps (m.) [BDB 740] 

5921 lav upon [study usage in BDB 752–759] 

3651 §–‘k l—v therefore, upon ground of such conditions [BDB 487] 

6083 rApAv dust, dry earth [BDB 779–80] 

6086 Ev tree, wood [BDB 781–82] 

6106 £ecev bone, substance, self [BDB 782] 

6153 berev evening (m.) [BDB 78] 

6174 £ÙrAv naked {pl. £yim˚r‹v} (adj.) [BDB 736] 

6212 beWEv herb, herbage, grass [BDB 793] 

6376 §ÙHÓLp Pishon [BDB 810] 

6440 y≈nLŸp face; with preps. to form compound preps., esp. y≈nŸp–÷b y≈nŸp÷l [see BDB 816–19] 

6471 £avLap occurrence; {£avLapah = now (at length)} [BDB 821–22] 

6529 yirL⁄p fruit [BDB 826] 

6578 tArK⁄p Euphrates [BDB 832] 

6635 'AbAc host (military), soldiers; army, warfare [BDB 839] 

6755 £elec image (m.) [BDB 853–54] 

6763 vAlEc rib (of human), side (f.) [BDB 854] 

6924 £’d’q front, east, aforetime, beginning [BDB 869] 

6924 hAm⁄diq in front of, East [BDB 870] 

6996 §”X”q small, young, little, unimportant [BDB 881–82] 

6996 §OX”q small, insignificant [BDB 882] 

7218 H'»r head (m.) [BDB 910–11] 

7225 tyiH'Er beginning, chief [BDB 912] 

7243 yivyib⁄r fourth [BDB 917d] 

7307 —x˚r wind, breath, spirit [BDB 924–26] 

7431 Wemer creeping thing(s), moving thing(s) (coll.) [BDB 943] 

7451 var evil, distress, misery, injury, calamity [BDB 948–49] 

7549 avyiqAr firmament, extended surface, (solid) expanse [BDB 956] 

7704 hedAW field, land (m.) [BDB 961] 

7880 axyiW shoot, plant, shrub [BDB 967] 

7718 £ahOH onyx [BDB 995] 

7992 yiHyil⁄H third [BDB 1026] 

7992 £AH there [BDB 1027a] 

8034 £EH name [BDB 1027d] 

8064 £«y—mƒH heaven(s), sky [BDB 1029–30] 


79


8141 hnAH year [BDB 1040] 

8145 yinEH second [BDB 1041] 

8147 £«y¬n⁄H two (m. dual) [BDB 1040–41] 

8318 ereH swarming things, moving creatures (coll.) [BDB 1056] 

7637 yivyib⁄H seventh [BDB 988] 

7718 £ahOH onyx, beryl [BDB 995–96] 

8345 yiLHiH sixth [BDB 995d] 

8033 £AH there [BDB 1027] 

8034 £EH name (m.) [BDB 1027-28] 

8121 H’m’H sun [BDB 1039] 

8318 ereH swarming things, swarm (coll.) [BDB 1056] 

8414 ˚hK»t desolation, waste, formlessness, emptiness [BDB 1062] 

8415 £ÙhŸt deep (subterranean waters), abyss [BDB 1062–63] 

8432 eweKAt midst [BDB 1063] 

8478 t—xK—t under, beneath, below, instead of [BDB 1065–66] 

8435 tÙdElÙKt generations (= account of a person & his descendants) [BDB 410] 

8577 §yinKAt sea monster, sea serpent, dragon [BDB 1072] 

8639 hAm–Ed⁄rKat deep sleep [BDB 922] 


80

Reading Genesis 1-2 in Hebrew - Bibal.Net

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