The Book of Genesis
Genesis Chapters 4, 6, 11, 12, 14

INTRODUCTION TO THIS STUDY

The purpose of this work is to guide you in Spirit Filled interpretation of this "Selected Study". As necessary we will provide outlines, historical backgrounds, note the purpose and focus of the text, and also provide the original Hebrew language definitions for the key words in the highlighted text. The English translation used is the King James (Authorized) Version, not because it is the best translation available, but because I just plain prefer it for study!

All Scripture text will be presented in normal cased lettering, and all notes within the text will be in TRUE TYPE FONT, as shown. This (I hope) will allow you to avoid confusion between God's Word and my notes. As I update this website, I will continue to embellish the text so that anyone using NETSCAPE 3.0 or MICROSOFT 3.0 or higher will be able to read the document easier.
 

An excellent site to study Biblical Hebrew is by Lee R. Martin, Biblical Hebrew. The following are excerpts from his Hebrew Dictionary (if you want more, go to his site):

ABSOLUTE: In Hebrew Greek grammar, a word is absolute when it stands independently and has no grammatical relation to other elements in the sentence. The most common instance in Greek is the genitive absolute.

ABSOLUTE STATE: The Hebrew absolute together with a word in the construct state expresses the genitive. Do not confuse with the infinitive absolute. Heb: king (absolute); horse of (construct) the king (absolute), i.e., the king's horse (genitive).

ACCIDENCE: That part of grammar that treats inflection; a subcategory of morphology.

ACCUSATIVE CASE: A substantive used as the direct object of a transitive verb is said to be in the accusative case. In Greek, the accusative is the case of extension. Heb: "In the beginning God created the heavens and the earth" (Gen. 1:1). Gk: "He gave the right to become children of God" (John 1:12).

ACCUSATIVE ENDING: In Hebrew see DIRECTIVE h.

ACTIVE VOICE: In the active voice, the subject is the doer of the action that is expressed by the verb.

AKTIONSART: German for "kind of action."

ANARTHROUS: A word that appears without the article is anarthrous.

ARAMAIC: A branch of the northwest Semitic languages that is closely related to Hebrew. In the OT Masoretic text, Ezra 4:8-6:18; 7:12-26; Dan. 2:4b-7:28; and Jer. 10:11 are in Aramaic rather than Hebrew. Aramaic had become the common language of the Jewish people by NT times.

CASE: Case shows the grammatical relation of inflected forms such as nouns and pronouns to other words (nominative, possessive, objective cases).

CAUSATIVE VERB: A transitive verb that can be said to cause the action depicted in a corresponding intransitive verb. Ex: lay ("cause to lie") is the causative of lie; raise, the causative of rise.

DIRECT OBJECT: The word, phrase, or clause that is the primary goal or result of the action of the verb (cf. accusative case); the person or thing is directly affected by the action of the verb. Heb: "God created the heavens and the earth" (Gen. 1:1). Gr: "He grabbed him and began to choke him" (Matt. 18:28).

GENITIVE: The case that expresses possession or specifies a relationship that can be expressed in English by "of." In Hebrew this is called a construct relationship. The Greek genitive is the specifying case answering the question "What kind?" Heb: "the expanse of the sky" (Gen. 1:21). Gk: "a baptism of repentance for the forgiveness of sins" (Mark 1:4).

GUTTURALS: The mute consonants whose sounds are produced when the front of the tongue approaches the palate of the mouth. Four letters in Hebrew, a h j and [ are the guttural letters (r has some guttural characteristics). Hebrew gutturals cannot be doubled, prefer a-class vowels, and composite shevas. In Greek, the guttural letters are g k and c also called velars, laryngeals, or palatals.

HITHPAEL: A verbal form in Hebrew that expresses intensive or emphatic action (classified by some grammars as causative action) and reflexive voice. For this emphasis in Greek, middle voice. Heb: "A group of adventurers gathered around [lit., gathered themselves around] him" (Judg. 11:3).

HOPHAL: A verbal form in Hebrew that expresses causative action and passive voice. Heb: "Let seven of his male descendants be given [hophal] to us" (2 Sam. 21:6).

IMPERATIVE: A verb or verbal mood that expresses command or makes a request.

IMPERFECT: In Hebrew, the form of the verb used to express action that is incomplete or unfinished. Heb: "What if they do not believe me" (Exod. 4:1). The Greek imperfect tense expresses incomplete, linear action in past time. Gk: "People were eating and drinking..." (Luke 17:28). Other regular uses of the tense include iterative, frequentative, inceptive, and conative.

INFINITIVE: A verbal noun that has characteristics of both verbs and nouns. In English usually introduced by to. Hebrew has both infinitive absolute and infinitive construct forms. Heb: "I am the Lord, who brought you out of Ur of the Chaldeans to give you this land" (Gen. 15:7). The Greek infinitive is used as a substantive, in subordinate clauses, with prepositions, and in epexegesis. Gk: "For to me, to live is Christ and to die is gain" (Phil. 1:21).

INFINITIVE ABSOLUTE: A form of the Hebrew infinitive that may function in a number of ways: to express certainty or intensification ("you will surely die," Gen. 2:17); to express repeated or continued action ("Be ever hearing," Isa. 6:9); as a finite verb ("They...broke the jars," Judg. 7:19); to express an emphatic imperative ("Remember the Sabbath day," Exod. 20:8).

MASORETIC TEXT: The vocalized text of the Hebrew Bible, prepared by a group of Jewish scholars around A.D. 700 to preserve the oral pronunciation of the Hebrew words.

MOOD: Mood indicates the manner in which the action is conceived (or its relation to reality). Moods are indicative, imperative, subjunctive, and optative. Mood may be expressed by finite verbs in Greek and by various means (form, words, or context) in Hebrew. Mode.

NIPHAL: A verbal form (stem) in Hebrew that expresses simple action and passive or reflexive voice. Heb: "She was given in marriage to Adriel of Meholah" (1 Sam. 18:19).

OPTATIVE MOOD: The mood of possibility and more doubtful assertion that expresses wish or desire. See also jussive and cohortative. Heb: "If only we had died in Egypt!" (Num. 14:2). Gk: "Maythe Lord direct your hearts into God's love and Christ's perseverance" (2 Thess. 3:5).

PARTICIPLE: A verbal form that has characteristics of both noun and verb. In Hebrew it represents characteristic, continual, uninterrupted action. Heb: "The Spirit of God was hovering over the waters" (Gen. 1:2). The Greek participle is widely used as a substantive, adjective, and adverb in phrases and clauses. Gk:"...in God, who raised him from the dead and glorified him" (1 Peter 1:21).

PARTICLE: A unit of speech that is ranked as an uninflected word but expresses some kind of syntactical relationship or some general aspect of meaning. Some grammarians classify all conjunctions, prepositions, and negatives as particles.

PASSIVE VOICE: A voice form of the verb that represents the subject as receiver of the action. Heb: "This land was given to us as our possession" (Ezek. 11:15). Gk: "You were marked in him with a seal" (Eph. 1:13).

PERFECT/PERFECT TENSE: In Hebrew, this form of the verb is used to express completed action, whether in reality or in the thought of the speaker or writer. Heb: rm'v; is a perfect form of the verb and would be translated "he guarded." The Greek perfect tense, by contrast, represents a state of completion with abiding results and is often translated as a present perfect. Gk: The perfect leluke would be rendered "he has released."

PIEL: A verbal form in Hebrew that expresses intensive or emphatic action and active voice. Heb: "They destroyed the high places and the altars" (2 Chron. 31:1).

PREPOSITION: A word that shows relationships between its object and some other word in the sentence. Some common English prepositions are in, to, from, with, above, for, by.

PRETERITE: A Latin name for the past tense; it is the equivalent of the perfect in Hebrew and the aorist indicative in Greek.

PUAL: A verbal form in Hebrew that expresses intensive or emphatic action and passive voice. Heb: "There was Baal's altar, demolished" (Judg. 6:28).

QAL: A verbal form in Hebrew that expresses simple action and active voice; it is sometimes spelled Kal. Ex:"Then Jacob gave Esau some bread and some lentil stew" (Gen.25:34).

REFLEXIVE VOICE: Denotes an action that is directed back upon the agent or subject; expressed in Hebrew by the niphal and the hithpael, in Greek by the middle voice.Heb: "I have...kept myself from sin" (Ps. 18:23). Gk: "Then he went away and hanged himself" (Matt. 27:5).

ROOT: That part of a word left when all affixes are removed; the morpheme that carries the minimal unit of meaning in a word and can be common to several different words. The three consonants in Hebrew that ordinarily compose the basic uninflected spelling of a word are called the root letters. Occasionally a Hebrew word may have two or four root letters. Gk: the root dik- is common to dikaio", "righteous," dikh, "justice," and dikaiow, "to acquit." Also called "Lexeme."

STATIVE VERB, STATIC VERB: A stative verb is one that indicates a state of being or relationship rather than action. In Hebrew, its vowel pattern is different from that of verbs of action or motion. Greek statives include eijmi, ginomai, and uJparcw. Heb: "the hands...will be strengthened (2 Sam. 16:21). Gk: "Who, being in very nature God" (Phil. 2:6).

STEM: The noun or verb base formed by the addition of derivational affixes to the root. Thus, in Greek, doro- is the stem of the noun doron, "gift"; do- is the root, ro is the affix (in this case, a suffix). Also called base in recent grammars. In Hebrew, the term is used to designate verb forms that express certain kinds of action and voice; the major Hebrew verbal stems are qal, niphal, piel, pual, hithpael, hiphil, and hophal.

STRONG VERB: In Hebrew, the regular verb whose stem consonants do not change, i.e., remain unmodified in conjugation, in contrast to the weak verb. In Greek, a tense stem formed from the verb stem or root itself by vowel gradation.

VOICE: Voice is a modification of a verb that tells whether the subject of the verb acts or is acted upon. There are three voices in English, Hebrew, and Greek: active, passive, and reflexive.

WEAK VERB: In Hebrew, the verbs with gutturals or weak letters ( n in first root position, y and w in first or second root position, identical second and third root letters) as radicals, which produce modifications in the conjugation, in contrast to the strong verb. In Greek, a tense stem formed by adding a suffix to the verb stem or root.

If you discover obvious errors (as I am human, and do make mistakes), please let me know. Do not contact me to argue about the doctrinal differences that you may have with my teaching. I do not argue Theology with anyone, so all Legalists, cultists, and others with extremist views, please save your (and my) time. If you want to discuss your doctrinal differences, or share a viewpoint, please contact me at Didaskalos Ministries. I am not so arrogant as to think I know it all, or even 1% of what the scripture teaches.

1 And Adam knew (yada`, to have sexual relations with, know intimately)

Eve his wife; and she conceived, and bare Cain, (Qayin, means "to acquire")

and said, I have gotten a man from the LORD.
 

2 And she again bare his brother Abel. (Hebel, means "nothingness")

And Abel was a keeper of sheep, but Cain was a tiller of the ground. (Gen 3.21; John 1.29)
 

3 And in process of time (literally = at the proper time)

it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.
 

4 And Abel, he also brought of the firstlings of his flock and of the fat (cheleb, choicest part, fat, richest piece. Implies that Abel sacrificed the animals before bringing them to God)

thereof. And the LORD had respect unto Abel and to his offering:
 

5 But unto Cain and to his offering he had not respect. And Cain was very wroth, (charah, blazed up, burned up, was very angry)

and his countenance fell.
 

6 And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen? (Jude 11; 1 John 3.12)
 

7 If thou doest well, shalt thou not be accepted? and if thou doest not well, sin (chatta'ah, offense, offender)

lieth at the door. And unto thee [shall be] his desire, and thou shalt rule over him. (Cain as the firstborn had the right to rule over Abel, and the right to rule over his own soul - sin removed both of these rights. When we give ourselves over to sin then, while we are in that sin, we are controlled by it rather than by self or God)
 

8 And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew (harag, to kill like an animal. See 1 John 3.12. Cain cut his brother's throat, just like you would kill and bleed an animal) him.
 

16 And Cain went out from the presence of the LORD, and dwelt in the land of Nod, (Nowd, vagrancy, banishment. Located near Elam, which was the home country of the Meads)

on the east of Eden.
 

17 And Cain knew his wife; and she conceived, and bare Enoch: (Chanowk, name means dedicated, consecration)

and he builded a city, and called the name of the city, after the name of his son, Enoch.
 

18 And unto Enoch was born Irad: (`Iyrad, name means fugitive)

and Irad begat Mehujael: (Mechuwya'el, means "smitten of God")

and Mehujael begat Methusael: (Methuwsha'el, means "man of God")

and Methusael begat Lamech. (Lemek, means "powerful or energetic")
 

19 And Lamech took unto him two wives: the name of the one [was] Adah, (`Adah, means "beautiful" or "ornament")

and the name of the other Zillah. (Tsillah, means "flighty, shadow")
 

20 And Adah bare Jabal: (Yabal, means "production")

he was the father of such as dwell in tents, and [of such as have] cattle.
 

21 And his brother's name [was] Jubal: (Yuwbal, means "sound")

he was the father of all such as handle the harp and organ.
 

22 And Zillah, she also bare Tubalcain, (Tuwbal Qayin, means "offspring of Cain". He was a metal smith)

an instructer of every artificer in brass and iron: and the sister of Tubalcain [was] Naamah. (Na`amah, graceful, beauty, pleasant)
 
 

25 And Adam knew his wife again; and she bare a son, and called his name Seth: (Sheth, means "appointed one, seedling)

For God, [said she], hath appointed me another seed instead of Abel, whom Cain slew.
 

26 And to Seth, to him also there was born a son; and he called his name Enos: ('Enowsh, name means "weak") then began men to call upon the name of the LORD.
 
 
 

1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, (idiomatic = more women than men on earth)
 

2  That the sons of God (BENE HA ELOHIYM = sons of God. Refers to angelic hosts, see Job 1.6; 2.1; 38.7)

saw the daughters of men that they were fair; (towb, to be extremely beautiful)

and they took them wives (idiomatic to sexual activity)

of all which they chose.
 

3  And the LORD said, My spirit shall not always strive with man, for that he also is flesh: (man, by mating with angelic hosts, perverted the bloodline of Christ. In 129 years humanity would have been gone)

 yet his days shall be an hundred and twenty years.
 

4 There were giants (nephiyl, fallen ones, giants. These were the half breed children of man and fallen angels)

in the earth in those days; and also after that, (literally = now this was the reason)

 when the sons of God came in unto the daughters of men, and they bare [children] to them, the same [became] mighty men which [were] of old, men of renown.
 

6 And it repented the LORD (An anthropopathism, or how man looked at what God did. God 'changed His mind' based on man's sin)

that he had made man on the earth, and it grieved him at his heart.
 

9 These [are] the generations of Noah: Noah was a just (tsaddiyq, justified, righteous)

 man [and] perfect in his generations, (tamiym, entire, complete. Noah's bloodline was not perverted by fallen angels)

 [and] Noah walked with God.
 

10 And Noah begat three sons, Shem, Ham, and Japheth.
 

11 The earth also was corrupt (shachath, decayed, ruined, tainted)

 before God, and the earth was filled with violence.
 

14 Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it (kopher, cover. The Ark was a type of Christ)

 within and without with pitch. (kopher)
 
 

15And this [is the fashion] which thou shalt make it [of]: The length of the ark [shall be] three hundred cubits, (a cubit is about 18 inches)

the breadth of it fifty cubits, and the height of it thirty cubits.
 

18 But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee. (There were eight people in the Ark: Shem, Ham, Japeth, Noah, and their families)
 

1 And the whole earth was of one language, and of one speech. (dabar, one word or thought. Humanity was locked into a rut, rather than following God's will and expanding through procreation)
 

2 And it came to pass, as they journeyed from the east, (qedem, eastward)

 that they found a plain in the land of Shinar; (Shin`ar, a plain in Babylon, located in Tigris-Euphrates Valley)

 and they dwelt there.
 

4 And they said, Go to, (yahab, come on)

 let us build us a city (`iyr, encampment, post, guardhouse)

and a tower, (migdal, castle, an eight story pyramid with an attar on top to sacrifice to God)

whose top [may reach] unto heaven; and let us make us a name, (their intent was to forsake the true God and make themselves out to be like gods)

 lest we be scattered abroad upon the face of the whole earth.
 

5 And the LORD came down (idiomatic = God lowered Himself down to where He could see what man was up to)

 to see the city and the tower, which the children of men builded.
 

6 And the LORD said, Behold, the people [is] one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. (man was out of control, and if left to himself would destroy civilization)
 

7 Go to, let us go down, and there confound their language, that they may not understand one another's speech.
 

8 So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city.
 

9 Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth.
 

26 And Terah (means "delay")

lived seventy years, and begat Abram, (means "father of")

 Nahor, (means "snoring")

 and Haran. (means "dried up")
 

29  And Abram and Nahor took them wives: the name of Abram's wife was Sarai; (means "contentious")

 and the name of Nahor's wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.
 

31  And Terah took Abram his son, and Lot (means "self seeking)

 the son of Haran his son's son, and Sarai his daughter in law, his son Abram's wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.
 
 

1  Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee:
 

5  And Abram took Sarai his wife, and Lot his brother's son, and all their substance that they had gathered, and the souls that they had gotten (Abram had acquired much riches and over 200 slaves while in Heron)

 in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.
 

6  And Abram passed through the land unto the place of Sichem, (means "power")

 unto the plain of Moreh. (means "instruction, teaching")

 And the Canaanite was then in the land.
 

8  And he removed from thence unto a mountain on the east of Bethel, (means "paid off")

 and pitched his tent, having Bethel on the west, and Hai (means "heap of ruin")

 on the east: and there he builded an altar unto the LORD, and called upon the name of the LORD.
 

11  And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife, Behold now, I know that thou art a fair (yapheh, stunning, beautiful)

 woman to look upon:
 

13  Say, I pray thee, thou art my sister: that it may be well with me for thy sake; (one of the signs of the backslidden state is self absorption at the cost of hurting others, rationalization of evil, hurting those you love)

 and my soul shall live because of thee.
 

14  And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair. (yapheh, stunning, beautiful)
 
 

16  And he entreated (yatab, bribed, took care of)

Abram well for her sake: and he had sheep, and oxen, and he asses, and menservants, and maidservants, and she asses, and camels.
 
 

1 And it came to pass in the days of Amraphel king of Shinar, (Refers to Babylon)

 Arioch king of Ellasar, Chedorlaomer king of Elam, (Southern Persia)

 and Tidal king of nations; (gowy, the Gentile nations, perhaps at this time Galilee)
 

2 [That these] made (`asah, qal perfect = manufactured)

war with Bera king of Sodom, and with Birsha king of Gomorra, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, which is Zoar.
 

3 All these were joined together (chabar, qal perfect = tactically formed up)

 in the vale of Siddim, (in Southern Palestine, the land that Lot chose in disobedience to God)

 which is the salt sea. (the Dead Sea)
 

4 Twelve years they served (`abad, were enslaved to, paid tribute to)

 Chedorlaomer, and in the thirteenth year they rebelled. (meribah, rebelled)
 

5 And in the fourteenth year came Chedorlaomer, and the kings that [were] with him, and smote (nakah, Hophiel Imperfect = caused to be driven)

 the Rephaims (this was a nation of giants. See Deuteronomy 2, 3; Joshua 12.4; 13)

 in Ashteroth Karnaim, and the Zuzims (also a nation of giants)

 in Ham, and the Emims in Shaveh Kiriathaim,
 

6 And the Horites in their mount Seir, unto Elparan, which [is] by the wilderness.
 

10 And the vale of Siddim [was full of] slimepits; (chemar, refers to asphalt or tar pits)

 and the kings of Sodom and Gomorra fled, and fell there; and they that remained fled to the mountain.
 

13 And there came one that had escaped, (qal imperfect bo + paliyt, someone who escaped like a fugitive, a desperado)

 and told (Hithpael nagad, was made to tell)

 Abram the Hebrew; (`Ibriy, means "one who crossed over the river, an evangelist)

 for he dwelt in the plain of Mamre (means "wealth, prosperity")

the Amorite, brother of Eshcol, and brother of Aner: and these [were] confederate (ba`al, allied)

 with Abram.
 

14 And when Abram heard (qal perfect shama`, heard)

 that his brother was taken captive, (shabah, niphal perfect = had been captured)

 he armed (ruwq, hophal imperfect = lead out)

 his trained [servants], (this was Abram's militia)

 born in his own house, three hundred and eighteen, and pursued (radaph, qal imperfect = chased)

 [them] unto Dan.
 

15 And he divided (reflexive Niphal chalaq, separated into tactical groups)

 himself against them, he and his servants, by night, and smote (hithpael imperfect, nakah, slaughtered, struck at, destroyed)

 them, and pursued them unto Hobah, (in Syria. Abram chased them all the way out of the land)

 which [is] on the left hand of Damascus.
 

16 And he brought back (hophal perfect shuwb, caused to return)

 all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people.
 

17 And the king of Sodom went out (qal imperfect yatsa', aggressively went out)

 to meet him after his return from the slaughter of Chedorlaomer, and of the kings that [were] with him, at the valley of Shaveh, which [is] the king's dale.
 

18 And Melchizedek (means "King of Righteousness". There are five reasons this was not a Christophanie {Old Testament manifestation of Christ}: Christophanies are never given formal names {i.e. Melchizedek}, Christophanies are never mentioned as coming from a specific locale, but this man came from Salem or Jerusalem, Melchizedek is called "Priest of God", but Jesus never became a Priest of God until after His incarnation. A priest MUST be a man, and in the Old Testament Jesus was God only, Christophanies always clearly reveal God as the messenger, which did not happen here, Psalm 110.4 says that Christ is a Priest AFTER THE ORDER OF Melchizedek, not that He was Melchizedek)

 king of Salem brought forth bread and wine: (was this an Old Testament prophecy of the Lord's Supper?)

 and he [was] the priest of the most high God.
 

19 And he blessed (barak, piel imperfect = gave blessing to)

 him, and said, Blessed [be] Abram of the most high God, possessor of heaven and earth:
 

20 And blessed be the most high God, which hath delivered (magan, piel = has already delivered)

 thine enemies into thy hand. And he gave him tithes (ma`aser, a tenth. Abram gave tithes to Melchizedek because he was a priest and priests (as well as preachers) had the right to be supported by the people)

 of all.
 

21 And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself.
 

22 And Abram said to the king of Sodom, I have lift up mine hand (ruwm, hithpael perfect = have been motivated to lift up)

 unto the LORD, the most high God, the possessor of heaven and earth