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In the Head 4

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RBT Paraphrase

That They May Know Eternal Zoe-Life, every man of self-eternal He Is

And the Human has recognized self eternal Life ("Eve"), a woman of himself, and she is conceiving and she is begetting self eternal Possession ("Qayin"), and she is saying, "I have purchased a man of self eternal He Is!"

עבד Obed: Possession is a slave, and Vanity

And she is adding to give birth to the self eternal brother of himself, self eternal Vanity. And Vanity is becoming an evil flock, and Possession has become a slave of the Ground of Adam.

יבא מפרי - Coming from Fruit: He is the Gift

And he is becoming from out of the termination of days, and Possession is coming in from the fruit of the Ground of Adam, a gift to He Is.

Vanity not looking closely

And Vanity has brought in, also himself, from the firstborn-females of the flock of himself, and from the milk of themselves. And He Is saved toward Vanity and toward a gift of himself.
And toward Possession and toward a gift of himself, he has not looked attentively. And he is inflaming at Possession exceedingly, and they are falling, the faces of himself.
And He Is is saying toward Possession, "Why has he inflamed at yourself? And why have they fallen, the faces of yourself?

Missing the Opening, The Heart that Reigns within You (Luke 17:21)

Is there not, if you are making good, an exaltation? And if you are not making good, to the Opening a miss of him who crouches down. And toward yourself is the passion/longing of himself, and her eternal self is reigning as queen within himself!"

The Rebellion: He Kills Himself

And Possession is speaking toward Vanity the brother of himself, and he is becoming within the Becoming [היות] of Themselves, within the Field, and Possession is standing up toward Vanity his brother, and he is slaying Himself.
And He Is is saying toward Possession, "Where is Vanity your brother?" And he is saying, "I did not know Myself [אנכי], the Guardian of the brother of myself."

Voice of the Underworld

And he is saying, "What have you made? A voice of the blood of the brother of yourself, are those who scream ("Tsoaqim") toward myself from out of the Ground of Adam!

Double Mouthed, taking away from the left hand

And

now

, he who is accursed is your eternal self from out of the Ground of Adam, who has parted the self eternal mouth of herself, to take the self eternal blood of the brother of yourself, from the hand of yourself!

The Maidservant and her Mistress

For she is serving the self eternal Ground of Adam. She is not adding to give the strength of herself to yourself. You are being one who wavers to and fro and one who wanders to and fro within the Earthly One."
And Possession is speaking toward He Is, "The bent one of myself is too big to lift up!"

Caused to Wander/Vacillate

Behold! You have driven my eternal self Today away from upon the faces of the Ground of Adam, and I am concealed away from the faces of yourself! And I have become one who wavers back and forth, and one who wanders within the Earthly One. And he has become, everyone of those who find myself, they are slaying myself!"

Everyone Kills Him

And He Is is saying to himself, "In this manner everyone has slain Possession! Double seven he is standing up!" And He Is is setting a sign for Possession to prevent everyone who finds/discovers himself, from striking his eternal self.
And Possession is going out from and to the faces of Yahweh, and he is sitting in the Earthly One of Wandering in front [east] of Delight.
And Possession is perceiving the eternal self woman of himself, and she is conceiving, and she is begetting eternal self Dedicated, and he is becoming him who builds a city, and he is summoning the Name of the Aroused-City, according to the name of the son of himself, Dedicated.
And he is being begotten to Dedicated eternal self Fugitive and Fugitive is begetting eternal self Wiped Out by God; and Wiped Out by God has begotten eternal self Man of God; and Man of God has begotten eternal self Powerful.
And Powerful is taking for himself dual women, the name of the One is Adornment, and the name of the Second is Evening Shade.
And Adornment is bearing the eternal self Stream, himself has become a father who sat in a tent, and livestock.
And the name of his brother is Stream, himself has become a father of all who grasp the harp and pipe.

She is Conducted to the King - Psalm 45:15

And Evening Shade, even himself, she has born eternal self She is Conducted to Possession ("Tubal-Cain"), he who hammers everyone engraved in bronze and iron; and the sister of She is Conducted to Possession is Pleasant ("Naamah").

Hear the Inner "Rachel"

And Powerful One ("Lamech") is saying to the women of himself, "Adornment and Evening Shade, hear within the voice of myself! Women of Powerful One, give ear to the speech of myself! For I have slain a man to my own wounding! And he bore to the female ally of myself!"
For dual sevens Possession is standing up, and Powerful ("Lamech"), seventy, and she sevened."

(Re)Placed within her

And Adam is perceiving, going around/repeatedly, the self eternal woman of himself, and she is begetting a son, and she is summoning the self eternal name of himself, Replacement ("Seth"), for mighty ones placed a seed back behind, underneath Vanity, for Possession has murdered himself.

Turning Around

And to Replacement, also Himself, he fathered a son, and he is summoning his self eternal name 'Mortal/Weak Man.' At that time he turned around to summon within the Name of He Is.

RBT Hebrew Literal

1 And the Red-one has perceived¹⁵² את-Eve his woman, and she is conceiving and bearing את-Possession,¹⁵³ and saying, `I have purchased¹⁵⁴ a man את-Yahweh.`¹⁵⁵

And she is adding to beget¹⁵⁶ את-his brother, את-Vapor.¹⁵⁷ And he is becoming Vapor, an evil flock,¹⁵⁸ and Possession has become a slave-worker to the red-one.

3 And he is becoming from the cut-off¹⁵⁹ of the days, and Possession is coming in from the fruit^159b of the Red-one an gift/tribute to Yahweh.

And Vapor has caused to come in, also himself, from the firstborn-ones¹⁶⁰ of his sheep, from their milk.¹⁶¹ And Yahweh saved¹⁶² toward Vapor and toward his offering.And toward Possession and toward his gift he has not looked attentively. And he is inflaming¹⁶³ to Possession exceedingly, and his faces are falling.¹⁶⁴

6 And Yahweh is saying toward Possession, `To what has he kindled to-yourself? And to what have the faces of yourself fallen?¹⁶⁵

Is there not, if you are creating-good,¹⁶⁶ an exaltation?¹⁶⁷ And if you are not creating-good, to the Opening a miss of him who crouches,¹⁶⁸ and toward you is his Passion, and את-yourself/herself is reigning in-himself.`¹⁶⁹

8 And Possession is speaking toward Vapor his brother, and he is becoming in their becoming in the Field, and Possession is standing up toward Vapor his brother, and he is slaying himself.

9 And Yahweh is saying toward Possession, `Where is Vapor your brother?` And he is saying, `I have not known, the Guardian¹⁷⁰ of my brother, myself.`

And he is saying, `What have you made? A voice of the blood¹⁷¹ of your brother those-who-scream¹⁷² toward myself from the Red-one.And now, he-who-is-cursed¹⁷³ is your eternal self from out of the Red-one, who has parted¹⁷⁴ את-her mouth to take אֶת-the blood-ones of your brother from your hand.For she is serving את-the Red-one, she is not adding¹⁷⁵ to give her strong-one to-yourself. One-who-moves-to-and-fro¹⁷⁶ and one-who-waves¹⁷⁷ you are becoming in the Earth.`

13 And Possession is saying toward Yahweh, `Great is my guilty-one¹⁷⁸ from lifting up.¹⁷⁹

Behold, you have driven אֶת-me Today away from upon the faces of the Red-one, and from your faces I am concealed. And I have become one-who-moves-to-and-fro, and one-who-waves in the Earth, and he has become the whole of the those-who-find me he is slaying myself.`And Yahweh is saying to-himself, `In this manner, everyone has slain Possession, dual-seven he is standing up.`¹⁸⁰ And Yahweh is placing for Possession a sign to except the smiting of אֶת-him the whole of him-who-finds him.

16 And Possession is going out from-to the faces¹⁸² of Yahweh, and he is sitting in the Earth of Wandering¹⁸³ in front [east] of Eden.

And Possession is perceiving אֶת-his woman, and she is conceiving, and is bearing אֶת-Dedicated, and he is becoming he-who-builds an awake-one,¹⁸⁴ and he is summoning the name of the awake-one, according to the name of his builder, Dedicated.¹⁸⁵And being born to Narrow אֶת-Fugitive and Fugitive has begotten אֶת-Struck-by-El; and Struck-by-El has begotten אֶת-Man-of-El; and Man-of-El has begotten אֶת-Lamech.¹⁸⁶

19 And Lamech is taking to-himself dual¹⁸⁷ women, the name of the One is Ornament, and the name of the Second is Shade.¹⁸⁸

And Ornament is bearing אֶת-Stream,¹⁸⁹ himself has become father of him-who-sits tents, and a bought-one.And the name of his brother is Stream,¹⁹¹ himself has become father of the whole of him-who-seizes the harp and pipe.And Shade, also himself, has born אֶת-She-is-Led-to-Possession,¹⁹² he-who-hammers the whole of him-who-is-engraved¹⁹³ in bronze and iron; and a sister of She-is-Led-to-Possession is Pleasant.¹⁹⁴And Lamech is saying to his women—`Adornment and Shade, hear-within^194b my voice, Women of Lamech, give ear to my saying: For a man I have slain for my wound, and he has begotten¹⁹⁵ to my female ally¹⁹⁶;For Possession is standing up seven times, And for Powerful seventy and she sevened.`¹⁹⁷

25 And Red-one is perceiving again¹⁹⁸ אֶת-his woman and she is bearing a builder, and is summoning אֶת-his name Placed, for elohim placed a seed behind,²⁰⁰ underneath Vapor, for Possession has slain him.²⁰¹

26 And to Placed, also himself, begat a builder,²⁰² and he is summoning אֶת-his name Mortal-man;²⁰³ at that time he whirled/turned around²⁰⁴ to summon/call out in the name of Yahweh.

Notes

152	Genesis 4:1 Strong’s #3045, yada. To perceive with the sight. Complete, perfect tense. To Be Known (Perceive with the Eyes) Adam has perceived Eve his woman. It is not that the Scriptures are equating sex with perception but rather, he is speaking seeing her. This happens after she receives her name. Prior to this she is an unknown, unnamed, woman. The separation between those whom he perceives and those whom he never knew has already happened, even as it is still coming. The chosen are perceiving He Is, “And we are perceiving—we are chasing after to perceive He Is” Hosea 6:3. Jeremiah speaks of understanding and knowing God using the infinitive verb forms, i.e. actively knowing/seeing rather than having known completely. He Is, on the other hand, has perceived completely. “For if in this one the One-who-makes-himself-shine is making himself shine having-insight and perceiving אֶת-me for myself is He Is, the one-who-makes a kindness, a judgement, and a justice in the Earth, for in these ones I have delighted, utters He Is…” Jeremiah 9:24 literal
153	Genesis 4:1 Possession Cain, Hebrew קין qayin, means possession, also spear, and specifically the iron point of the lance. The spearhead. See Strong’s #7013, and Fürst. The staff, rod, scepter, stick are from two words used for tribe (See #4294, #7626).
154	Genesis 4:1 Strong’s #7069, qanah. To buy, acquire, possess. This is basic word for buy, used 85 times. Compare Gen. 14:22, “Most High, he-who-buys heaven” and Gen. 25:10, “the field Father-of-Tumult has bought from the sons of Heth.” Abel and Cain are not specifically named by Eve.
155	Genesis 4:1 The Hebrew את- mark of accusative. It does not mean "from." The verb to possess/acquire is typically found with the mark, “And he is possessing את-a portion of the Field…” Genesis 33:19 literal Translators have been very sneaky here by adding all sorts of words like "by" or "through" or "with the help" because the alternate (straight) interpretations of “with Yahweh” or "of Yahweh" do not accord with traditional biases.
156	Genesis 4:2 Added to Bear, because not yet born above. she adds to beget. An infinitive verb is used, to beget for Abel as though she hadn’t yet given birth. The Hebrew verb to add is in the Hiph’il form meaning it is causative: to increase through addition. Contrast this with Cain whom “she begets” presently as the "first born." The Hebrew “tense” contrasts between them in verse 2 as well. Strong’s #3254, yasaph. To add. This is a verb. To increase through addition. It is often translated as “again” but “again” is not a verb but an adverb. Compare with Jesus’ use of the word “add” in the New Testament and Genesis 4:12. In the Proverbs the word is used, “For by me do your days abound, And added to thee are duplications of double-life [chayyim]” Prov. 9:11. The name of Joseph, a figure of Jesus, is from the same root and means “he increases”.
157	Genesis 4:2 There are two separate marks of the eternal self accusative. Abel means breath, in the sense of mere breath or vapor. See Strong’s #1892. Compare James 4:14, “who do not understand the Tomorrow; who is your zoe-life? For a breath you are, the one towards a little [one] shining then also disappearing.”
158	Genesis 4:2 The Whole is Vanity! The word רעה (ra'ah) in Hebrew can function as both a noun and a participle, each with different meanings: Noun (רעה): רעה (ra'ah) noun feminine, typically means "evil," "misfortune," or "calamity." It can refer to morally bad actions or unfortunate events. Participle (רועה): As a participle, רועה (ro'eh) is used to refer to someone who tends to or shepherds sheep. It can mean "shepherd" or "one who cares for sheep." In this instance there is no letter vav ו to form the proper participle spelling. But the Masoretes vowel pointed it to pronounce it as such. The noun רעה is feminine and agrees with the feminine tson meaning "sheep." Strong’s #6629, tson, feminine. a sheep. A singular noun, but has been interpreted as a collective noun for a herd of small animals namely sheep and goats. Watch the story switch back and forth between using the incomplete form when discussing Abel, but the complete when discussing Cain.
159	Genesis 4:3 Strong’s #7093. qets. a cut-off. Noun often translated as “end”. Derived from #7112, qatsats, to cut off, hew off, chop off. As in cutting off the hand (2 Sam. 4:2), cutting a rope in two (Psa. 129:4), cutting off hair (Jer. 9:26), etc. The sense of this word therefore is very clearly a "termination point" or "cut off" kind of end. To say “the end of several days” doesn’t make much sense. For what is the “end” of several days? The reading, like so many, was taken for idiom, as though this were modern English meaning "after a few days." And thus it was passed over, like so many verses, as nothing relevant, but just pointless wordy clauses. But why bother writing pointless words by hand, unless it was not pointless? It would make more sense, and the Hebrew vocabulary is available, for the author to write, “after several days” just as he does regarding duplications in genealogies. “Days” however encode an enigma as in, “sons of Day” mentioned by Paul in 1 Thes 5:5 and “those days have a cut-off” (Matt. 24:22).
159b	Genesis 4:3 A third-grader can understand that יבא and הביא are very different words, just by looking at them. The verb יבא (Qal imperfect 3ms of בוֹא) is intransitive and typically rendered “he will come” or “he shall enter.” In contrast, הביא is the Hiphil perfect form of the same root and functions transitively, meaning “he brought in” or “he caused to enter.” יביא would be the Hiphil imperfect "he is bringing in." While יבא מפרי would denote that he is coming from the fruit (lit. "he will come from fruit"), the expression הביא מפרי or יביא מפרי conveying that he is bringing something in from the fruit is not used here. The manipulation evident here is further damned by the author using the proper Hiphil perfect in the very next verse regarding Abel: הביא "he brought in."
160	Genesis 4:4 Strong’s #1062, בכרות, firstborns. A feminine plural noun derived from bakar (#1069) to burst the womb, bear new fruit. Because it is used here of a sheep it can only mean female firstlings, as Robert Young translated it in the YLT. If it were not specific to female ewes a masculine plural form would have been used. This also provides the basis of definition for its use elsewhere where it has been rendered birthright.
161	Genesis 4:4 Compare: Strong’s #2459 חלב, fat, fatness. Strong's #2461 חלב, milk milk noun: milk
162	Genesis 4:4 Hebrew וישע and he saved The phrase "וישע יהוה אל הבל" can be interpreted as "the LORD is saving toward Abel and toward the offering of himself" ישע was thought to come from the verb שעה #8159 but the meaning שעה is "to look/gaze upon" as used of the eyes in Isaiah 32:3. Was a letter really lost? The letter ה is missing. The Grammarian scholars call it an "apocope" which means "a letter was lost." But ישע means to deliver, save, cf. Strongs #3467. A letter was considered "lost" because the traditional context and interpretation had to remain intact. A Closer Look The verb וישע in Genesis 4:4 has traditionally been translated as “and He had regard” or “and He turned to” Abel’s offering, The respected Rabbi Rashi of 11th century CE, (cf. Rashi Gen. 4:4) equated it with פנה (panāh, “to turn toward”). However, from a straight etymological and philological perspective, this equivalence is untenable. The root שעה is morphologically and semantically distinct from פנה, the former meaning “to regard” or “pay attention to,” and the latter “to turn.” Rashi’s conflation appears motivated by exegetical and theological considerations rather than linguistic accuracy. Moreover, the root ישע (yāshaʿ, “to save” or “deliver”)—visually similar in the unpointed Hebrew text—is a separate and well-attested verb in Biblical Hebrew with a causative, transitive meaning clearly seen in contexts such as 2 Samuel 8:6 and Judges 3:31, where it signifies divine salvation or deliverance: In 2 Samuel 8:6 (וישע יהוה את־דוד בכל אשר הלך) "and the LORD saved/delivered David within the whole of which he walked" In Judges 3:31 (וישע גם־הוא את־ישראל), it refers to Shamgar saving Israel To take וישע "and he saved" for וישעה "and he paid attention/regarded" is not a matter of debating what is written, but what the "correct authoritative tradition" is.
163	Genesis 4:5 Cain vs. Abel: Who is Who? Hebrew ויחר. and he is kindling/scorching/burning up. The Hebrew charah (Strong’s #2734) but see also charar (Strong's #2787) meaning to kindle, glow, burn up, scorch. It has always been interpreted as "anger" and is used of people, not abstract things. It is typically and uniquely expressed as he is kindling to himself or he is kindling his nostril in. For example, “And a nostril of Yahweh is burning within Moses…” Ex. 4:14 RBT In the singular "nostril", meaning Meaning Yahweh has two nostrils.. "Yahweh within Moses" would mean Yahweh kindling ablaze within Moses. In instances like these translators force the singular masculine Qal form to mean an abstract (causative) “it”. That is, they assume that some “event” or “circumstance” is being referred to by the verb, i.e. it burned to Cain. From this odd conjecture, translators might then change it altogether to a causative “it angered” even though a Hiphil causative verb form is not used here. This is forcing an odd and ambiguous meaning onto a concrete verb in favor of a tradition. How does an “event” burn in anger? This same verb construct ויחר is used of Jacob in Gen. 30:2 who "kindled ablaze in Rachel."
164	Genesis 4:5 falling. Hebrew naphal, Strong’s #5307. The same root word of Nephalim, the fallen ones. See note on Genesis 6:4.
165	Genesis 4:6 Like the Nephilim, the fallen ones.
166	Genesis 4:7 Strong’s #3190, yatab. Hiphil causative to be good, do good. The verb root of tov good. The word “good” is used as a verb/action in Hebrew.
167	Genesis 4:7 Strong’s #7613 seeth. Exalted-one, dignified-one. Used again in Genesis 49, “Behold-Son my firstborn, yourself is my strong-one, and the head of my ability, a remnant of an exalted-one, and a remnant of a powerful-one. Gen. 49:3 literal
168	Genesis 4:7 The Sin/Miss ⇒ The Body of Scandal Strong’s #2403, chattat. This is the feminine noun derived from the root verb chata (#2398) to miss the mark. The construct chatat חטאת signifies a belonging (e.g. "sin of"). The Greek translation of the word in the LXX and NT follow this definition - ἁμαρτία, hamartia, to miss the mark (#G266). The word “sin” is an Old English word synn from a proto-Germanic origin related to misdeeds, “The root meaning would appear to be, ‘it is true;’ that is, ‘the charge has been proven.’” – New World Encyclopedia. According to Strongs, it is the “Feminine of chet, an offence, or a sacrifice for it -- sin (offering).” The masculine noun chet (#2399) is the proper noun for miss, crime, fault, offense. to the Opening a sin/miss of him-who-lies-stretched-out/crouching. This is a feminine noun followed by a masculine sing. participle verb. The Hebrew for lie stretched out, often translated as crouching, is rabats Strong’s #7257. These words (חטאת רבץ) do not agree in gender and therefore "sin is crouching" is an incorrect/false translation.
169	Genesis 4:7 Hebrew Ambiguities toward you is his longing, and yourself/herself is reigning in-himself. The ambiguity of the verse is such that it is quite enigmatic. This apparently led to a lot of violation of basic Hebrew grammar, with the intent to force certain meanings upon it. Strong's H4910 - משל (mashal): Verb root meaning to rule, dominate, reign The Hebrew אתה otah can be either yourself or herself, see Genesis 6:14, 16:3, etc. The Hebrew verb תמשל (timšol), from the root משל (māšal, Strong’s #4911 or #4910), is morphologically ambiguous in the Qal imperfect, potentially conveying either “you (masculine singular) will reign” (2ms) or “she will reign” (3fs). This form arises from the common prefix ת־ used in both grammatical persons and is disambiguated only by context. In Genesis 4:7, the accompanying pronoun אתה (“you [masc. sg.]/ her [fem. sing]”) is also ambiguous as the subject. The King of (within) Kings Take note of 2 Chronicles 9:26 using this verb, speaking of Solomon: ויהי מושל בכל המלכים "And he is him who reigns as king within all the Kings" Because the noun חטאת (“sin/missing of the mark”) is feminine, and תשוקתו cannot refer to the sin because the possessive is masculine, "his desire," a different reading proposes that the sin/miss is the subject: “she [i.e., sin] will reign in you,” inverting the received sense of the passage which has traditionally mangled or ignored the grammatical rules.
170	Genesis 4:9 Strong’s #8104, shamar. Participle verb masculine singular. Guardian, watcher = him-who-guards. The same word is commanded to Adam, “and causing him to rest in the enclosure of Eden, to serve her, and to guard her.” Gen. 2:15.
171	Genesis 4:10 Hebrew דמי damê. First person possessive or irregular plural construct? Unlike the Hebrew water which is in the dual or plural only, this word has a singular form דם dam. Proper plural form is דמים See Jeremiah 51: 35: "and my blood..[ודמי]".
172	Genesis 4:10 Hebrew צעקים = participle masculine plural, those who scream out, they who cry out.
173	Genesis 4:11 Is Yahweh cursing? Not exactly. This is a passive participle masculine singular = he who is cursed or execrated as in, people curse or hate him. “Bless those who curse you, supplicate around those who revile you.” Luke 6:28 literal. “Christ redeemed us from the curse of the law, having become for us a curse, because it is written, Cursed is the whole of the one hanging on a wood.” Gal. 3:3 literal
174	Genesis 4:11 Strong’s #6475, patsah. To part, rend. The word is specific to the mouth as the two lips “part” to open. Used only 15 times.
175	Genesis 4:12 Strong’s #3254, yasaph. To add. לא תסף can be either second person masculine singular or third person feminine singular. Compare with Jesus’ use of the word “add” in the New Testament and Genesis 4:2.
176	Genesis 4:12 Strong’s #5128, nua. Participle masculine singular. to quiver, wave, waver, tremble, totter.
177	Genesis 4:12 Strong’s #5110, nud. Particple masculine singular. To nod, waver, move to and fro, wagging, nodding. The concrete is to nod (the head) as in shaking the head. Hence the “flitting” of the sparrows wings (Prov. 26:2) and the mourning. This and the previous word describe two waving motions of different types.
178	Genesis 4:13 Straight vs. Bent Strong’s #5771, avon. Bent one, bowed. From #5753, avah, to bend, twist. Considered to be in opposition to the metaphor of being “straight”. The basic verb has been interpreted to be figurative for perversity, iniquity, crooked, amiss. Hence, “He has walled-up my roads in a cut-one, my paths he has bent [avah].
179	Genesis 4:13 I.e. greater than can be lifted.
180	Genesis 4:15 Hebrew יקם was interpreted for the root נקם to avenge, take vengeance (#5358) as a “causative-passive Hophal form". Quite a bit of crafty work has been done on what is otherwise a simple Qal verb to stand (#6965) in the third person masculine incomplete: he is standing up. In fact, the same verb construct was just used in verse 8: "and Cain stood up [יקם] in the field" לכן כל הרג קין "thus everyone has killed Cain" הרג is the 3rd person masculine complete "he killed/slayed" but through tradition/usage it was skewed as a 3rd person masculine participle "he who kills." So essentially the translation can go both ways: anyone who kills or everyone has killed. The key is the surrounding words/context.
182	Genesis 4:16 Hebrew מִלִּפְנֵ֣י, milipne. Plural faces with a double prefix, from-to. There is a saying, “From-out of ourselves they went out, except not they were from-out of ourselves, for if from-out of ourselves they were, they would have remained with ourselves, except so that it might be manifested that they are not the whole from-out of ourselves.” 1 John 2:19 literal
183	Genesis 4:16 To Sit/Abide in the Earth of Wandering/Vagabond. Hebrew be-eretz nowd. Typically translated Land of Nod. The word is the same with which Cain was cursed in verse 12, a Wanderer/Vagrant that is, he wanders like a reed in a stream wherever it flows, to and fro, fluttering in the wind (Strong’s #5110). The word to sit is one that represents many prophetic concepts. It is a basic and common word used over 1000 times and as such is interpreted figuratively in a variety of ways, to sit, remain, dwell, abide (Strong’s #3427, yashab). It does not always imply a physical place: “your sitting [yashab] is in the midst of deceit” Jer. 9:6 for truly elohim sits [yashab] near Adam upon the Earth! Behold, the dual-heavens, and the dual-heavens [think offspring] of the dual-heavens, do not measure Thee, how much less this house that I have built? 2 Chron. 6:18 literal The term invokes an idea of unity or identification with the “place”, hence abiding, a.k.a. inhabitant. This provides important context for the teachings of Jesus on abiding as well as his directing people to sit down in enigmatic scenes. Carefully ponder these masculine singular participle forms: “Be not afraid, my people, he-who-sits [yosheb] Zion” Isa. 10:24 literal “he-who-sits [yosheb] in the Dual-Heavens laughs” Ps. 2:4 literal “Yahweh of Armies, elohe of Israel, he-who-sits [yosheb] the Cherubs…” Isa. 37:16 literal “…see, now, myself is he-who-sits [yosheb] in the house of the cedar-ones, and the chest of the Elohim is he-who-sits [yosheb] in the middle of the Curtain.” 2 Sam. 7:2 literal
184	Genesis 4:17 City⇒Young Colt⇒Awakened One Strongs’s #5892 עִיר iyr. Awaken one, city. Masculine noun. This “happens” to be the same as עַיִר ayir (#5895) a young male ass. The root means to awaken. It is a reference to the Christ who is building a city, and who rides into Jerusalem upon a city, “Rejoice exceedingly built-one of Zion, cause to battle-cry built-one of Jerusalem! Behold your king is coming in to you, a just-one; and he-who-is-delivered, himself is lowly and he-who-mounts upon a fermenting-one, and upon a city [ayir], the builder of she-donkeys.” Zechariah 9:9 literal Note that Matthew uses the female donkey [onon] in his quotation of “the prophet”: “the king of you comes to you gently, and setting-foot upon a female-donkey [onon], and upon a foal, son of under-yoked [beast of burden].” Matt. 21:5 literal While John writes that Jesus sat on a male colt: “Then Jesus, finding a little donkey [onarion] he sat upon it [neuter] as it is written, ‘Fear not daughter of Zion, behold the king of you comes seated upon a colt of a female-donkey.” John 12:14-15 literal We could entertain a bizarre enigma that he was sitting on both the colt and the female donkey, and the text actually elicits this: “they brought the female-donkey and the colt and placed upon them their cloaks and he sat above them.” Matt. 21:7 literal Hebrew wa-yehi boneh ir. He is building a city. An incomplete verb + a participle does not equal a past tense or completed action. The city he is building is not yet complete. Only the Young’s Literal Translation translated this correctly.
185	Genesis 4:17 Narrow builds…himself. Strong’s #2585, Chanok, From #2596, chanak. A primitive root; properly, to narrow (compare chanaq); figuratively, to initiate or discipline -- dedicate, train up.
186	Genesis 4:18 Cain’s descendants are put through a lot. Irad means fleet or fugitive [segregated, removed-one] (#5897) and Mehujael means struck by el (#4232). Lamech apparently means “powerful” or perhaps a compound of prepositions and a suffix: To-from-you. Dedicated, a.k.a. Enoch, a type of Christ.
187	Genesis 4:19 Hebrew dual-two שְׁתֵּ֣י
188	Genesis 4:19 Adah means ornament or adorned (#5711) and Zillah means to grow dark (#6741) as in the evening.
189	Genesis 4:20 Strong’s #2989, יָבָ֑ל, Jabal. Based on yabal (#2986) meaning stream or flow. Based on Jeremiah 17:8, Isa. 30:25, 44:4 where it means a running stream. Heel we later learn is also one who “dwells in tents” Gen. 25:27.
191	Genesis 4:21 Strong’s #3106, יוֹבָל, Jubal. This is from the same root as #3104 יוֹבֵל, jobel which means stream, watercourse. Jubal, Jabal, jobel, etc. are all based on the root yabal (#2986) which means to conduct or carry along as in the bearing along of a mysterious present to the place of the Name of the Master in Isaiah 18:7. The passage appears to present a cryptic image of a pair of “eyes” from which a pair of “streams” come. The Hebrew word for “world” tebel is also based on this construct. Considering that a ram’s horn “carries” or “flows” the breath it fits very well with the fact that he is the father of musicians.
192	Genesis 4:22 Strong’s #8423 Tubal-Cain. Hebrew תובל קין. Tubal is a feminine singular verb Hophal construct used once in Psalm 45:14, “In variegated-ones [colors] she-is-being-conducted [tubal] to the King…” A feminine plural construct they are conducted forth is used in Psalm 45:15.
193	Genesis 4:22 Strong’s #2790, charash. To be dumb, mute, silent, and to plow, engrave, scratch. “The sin of Judah is she-who-is-written in a pen of iron, in a fingernail of a thorn, she-who-is-engraved upon a board (#3871) of their heart and to the horns of your altars.” Jeremiah 17:1 literal
194	Genesis 4:22 Tubal is spoken of in the prophecies, see Isaiah 66:19, Eze. 27:13, 32:26, 38:2,3; 39:1. Naamah is another form of Naomi meaning pleasant (Strong’s #5279) as found in Ruth.
194b	Genesis 4:23 Hebrew שמען. Shema-an! This form is unique, and only occurs once. It is not the standard imperative שמע Shema! The paragogic nun ending ן is used for diminutive, ir "inner" person, perhaps meant to represent "the line" between the inner and outer person. Thus the imperative command here to the women is to "listen in the inner person"
195	Genesis 4:23 Strong’s #3205 , ילד yeled/yalad. This is either a masculine noun or the third person masculine verb וילד. With the consecutive waw the proper translation is that of the verb—and he begat. It is not typical, nor have I seen anywhere a consecutive-waw attached to a noun. The noun is Strong's #3206: something born; boy = yeled, girl = yaldah.
196	Genesis 4:23 Hebrew חבורה chaburah. Strong’s #2250 says this means stripe, blow, wound. But this word is unique and only found seven times. Strongs also notes, "properly bound". It is from the verb root to unite, join, ally. Cf. #2266. This meaning is far removed from the idea of "wound" As a proper feminine noun, it would be rendered "female ally" or participle "she who is allied"
197	Genesis 4:24 The NT has verbatim what is in the Septuagint translation of this verse, εβδομηκοντάκις επτά. The correct NT translations will have seventy times, seven which is not meant to be an equation but two separate numbers (cf. Meyer’s NT Commentary). Jesus said to him, ‘I do not say to you, up to seven times, but up to seventy times seven.’” (Matt. 18:21-22 NASB). Lamech is 70 and therefore avenged seventyfold. There were 70 sons of Ahab in Samaria (2 Kings 10), 70 breaths born to Heel in Egypt (Exodus 1:5), 70 elders with Moses who went up to see God from afar (Exodus 24:9), 70 other elders (Num. 11:16), 70 kings (Judg. 1:7), 70 struck down by God (1 Sam. 6:19), Gideon’s 70 sons (Judg. 8:30), 70 offspring riding 70 donkeys (Judg. 12:14), and 70 elders of the House of Israel worshiping idols (Ezekiel 8:11). In Luke Jesus sends out 70 disciples (some translations have the number of 72, see Expositor’s Greek Testament, Cambridge, Pulpit, etc.). “but the evidence preponderates in favour of the reading “seventy.”” Elicott’s Commentary on Luke 10:1. Further, the Israelites camped at a place called Elim where there were twelve springs of dual-waters and 70 palm trees” (Numbers 33:9), the total number of grandkids (a.k.a. nations) of Rest listed in Genesis 10 is 70 (although this is 72 in the Septuagint), and in Numbers 29:13-39 we find a total of 70 bulls sacrificed over the course of 7 days during the Feast of Tabernacles. ושבעה and she sevened/swore. שבעה is also the third person feminine complete Qal form of to swear/seven oneself.(cf. Strongs #7650.
198	Genesis 4:25 Strong’s #5750, od. Adverb. A repetition, going around, again. This is from the verb ud (#5749), to duplicate, repeat.
200	Genesis 4:25 Strong’s #312, acher. The back, one coming behind, hinder. Adjective. Translating this as “another” is an interpretation that seems too close to the sense of “again”. It is stems from the root achar (#309), to remain behind, tarry. See note on Gen. 8:10.
201	Genesis 4:25 A seed of self murdered, a seed of self replaced
202	Genesis 4:26 Seth’s wife is mysteriously absent as well as the wives of all his descendants listed up to Rest.
203	Genesis 4:26 Strong’s #582, enowsh , Enosh. Mortal man (weak or sick man).
204	Genesis 4:26 Pierce, Began, Profane, or Turn Around? This could be a conjugation from different verbs: Pierced/Bore/Profane: Verb: הֵחַל (hechal) Strong's Number: H2490 Interpreted as "began" from conjecture, but primary meaning is to pierce a hole into something, profane. Whirl, Dance, Turn Around: Verb: חוּל (chul) Strong's Number: H2342 interpreted as "suffer/writhe" in some contexts but pain is never found in said contexts. It's primary meaning is to turn around, whirl, and dance. It seems more likely that הוחל is a Hiphil construct based on חוּל rather than החל since "to pierce/profane/pollute" doesn't make sense.