Datasets:

wheelofheaven
/

genesis-woh

Error code:   DatasetGenerationError
Exception:    ValueError
Message:      Expected object or value
Traceback:    Traceback (most recent call last):
                File "/usr/local/lib/python3.14/site-packages/datasets/packaged_modules/json/json.py", line 290, in _generate_tables
                  pa_table = paj.read_json(
                      io.BytesIO(batch), read_options=paj.ReadOptions(block_size=block_size)
                  )
                File "pyarrow/_json.pyx", line 342, in pyarrow._json.read_json
                File "pyarrow/error.pxi", line 155, in pyarrow.lib.pyarrow_internal_check_status
                  return check_status(status)
                File "pyarrow/error.pxi", line 92, in pyarrow.lib.check_status
                  raise convert_status(status)
              pyarrow.lib.ArrowInvalid: JSON parse error: Column() changed from object to string in row 0
              
              During handling of the above exception, another exception occurred:
              
              Traceback (most recent call last):
                File "/usr/local/lib/python3.14/site-packages/datasets/builder.py", line 1816, in _prepare_split_single
                  for key, table in generator:
                                    ^^^^^^^^^
                File "/src/services/worker/src/worker/job_runners/config/parquet_and_info.py", line 613, in wrapped
                  for item in generator(*args, **kwargs):
                              ~~~~~~~~~^^^^^^^^^^^^^^^^^
                File "/usr/local/lib/python3.14/site-packages/datasets/packaged_modules/json/json.py", line 304, in _generate_tables
                  batch = json_encode_fields_in_json_lines(original_batch, json_field_paths)
                File "/usr/local/lib/python3.14/site-packages/datasets/utils/json.py", line 111, in json_encode_fields_in_json_lines
                  examples = [ujson_loads(line) for line in original_batch.splitlines()]
                              ~~~~~~~~~~~^^^^^^
                File "/usr/local/lib/python3.14/site-packages/datasets/utils/json.py", line 20, in ujson_loads
                  return pd.io.json.ujson_loads(*args, **kwargs)
                         ~~~~~~~~~~~~~~~~~~~~~~^^^^^^^^^^^^^^^^^
              ValueError: Expected object or value
              
              The above exception was the direct cause of the following exception:
              
              Traceback (most recent call last):
                File "/src/services/worker/src/worker/job_runners/config/parquet_and_info.py", line 1369, in compute_config_parquet_and_info_response
                  parquet_operations, partial, estimated_dataset_info = stream_convert_to_parquet(
                                                                        ~~~~~~~~~~~~~~~~~~~~~~~~~^
                      builder, max_dataset_size_bytes=max_dataset_size_bytes
                      ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
                  )
                  ^
                File "/src/services/worker/src/worker/job_runners/config/parquet_and_info.py", line 948, in stream_convert_to_parquet
                  builder._prepare_split(split_generator=splits_generators[split], file_format="parquet")
                  ~~~~~~~~~~~~~~~~~~~~~~^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
                File "/usr/local/lib/python3.14/site-packages/datasets/builder.py", line 1683, in _prepare_split
                  for job_id, done, content in self._prepare_split_single(
                                               ~~~~~~~~~~~~~~~~~~~~~~~~~~^
                      gen_kwargs=gen_kwargs, job_id=job_id, **_prepare_split_args
                      ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
                  ):
                  ^
                File "/usr/local/lib/python3.14/site-packages/datasets/builder.py", line 1869, in _prepare_split_single
                  raise DatasetGenerationError("An error occurred while generating the dataset") from e
              datasets.exceptions.DatasetGenerationError: An error occurred while generating the dataset

Need help to make the dataset viewer work? Make sure to review how to configure the dataset viewer, and open a discussion for direct support.

ref string	chapter int64	verse int64	original string	original_lang string	english string	reference_english string	reference_version string	reference_license string	commentary string	glossary_refs list
GEN-WOH-1:1	1	1	בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹהִ֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ׃	he	When the Elohim began to shape the skies and the land—	In the beginning God created the heavens and the earth.	American Standard Version (1901)	Public Domain	Three load-bearing choices in one verse. Bereshit is grammatically a construct form without the definite article — בְּרֵאשִׁית means "in beginning-of", not "in the beginning" (which would require בָּרֵאשִׁית). The verse is a temporal clause introducing v2 and v3, not a freestanding declaration. The Rashi...	[ "bereshit", "bara", "elohim-as-translation", "shamayim", "eretz" ]
GEN-WOH-1:2	1	2	וְהָאָ֗רֶץ הָיְתָ֥ה תֹ֙הוּ֙ וָבֹ֔הוּ וְחֹ֖שֶׁךְ עַל־פְּנֵ֣י תְה֑וֹם וְר֣וּחַ אֱלֹהִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם׃	he	—the land being wasteland and emptiness, with darkness over the face of the deep, and the breath of the Elohim hovering over the face of the waters—	And the earth was waste and void; and darkness was upon the face of the deep: and the Spirit of God moved upon the face of the waters	American Standard Version (1901)	Public Domain	The single most contested choice in this chapter. Ruach Elohim — רוּחַ has three lexical fields: breath, wind, spirit. Hebrew does not disambiguate; context is the only guide. KJV/ASV's "Spirit of God" is a Trinitarian-tradition reading retrojected onto Gen 1:2; the Hebrew supports "wind" (NJPS: "a w...	[ "eretz", "tohu-vavohu", "tehom", "ruach-elohim", "merachefet", "mayim" ]
GEN-WOH-1:3	1	3	וַיֹּ֥אמֶר אֱלֹהִ֖ים יְהִ֣י א֑וֹר וַֽיְהִי־אֽוֹר׃	he	The Elohim said, "Let there be light"; and there was light.	And God said, Let there be light: and there was light.	American Standard Version (1901)	Public Domain	Under the construct reading begun in v1, v3 is the main clause of the v1–v3 temporal structure: When the Elohim began to shape ... the land being wasteland and emptiness ... the Elohim said, "Let there be light". The verse-initial "And" of older English translations is dropped — this is the first clause, not a co...	[ "elohim-as-translation", "yehi", "or" ]
GEN-WOH-1:4	1	4	וַיַּ֧רְא אֱלֹהִ֛ים אֶת־הָא֖וֹר כִּי־ט֑וֹב וַיַּבְדֵּ֣ל אֱלֹהִ֔ים בֵּ֥ין הָא֖וֹר וּבֵ֥ין הַחֹֽשֶׁךְ׃	he	And the Elohim saw that the light was good; and the Elohim separated between the light and the darkness.	And God saw the light, that it was good: and God divided the light from the darkness.	American Standard Version (1901)	Public Domain	Two structural firsts. Vayavdel — from badal, to separate, divide — is the organizing verb of the opening triad. Days one through three proceed by division: light from darkness (here), the waters above from the waters below (v6–7), and the sea from the dry land (v9). The chapter's method is the separation o...	[ "elohim-as-translation", "vayar-tov", "or" ]
GEN-WOH-1:5	1	5	וַיִּקְרָ֨א אֱלֹהִ֤ים ׀ לָאוֹר֙ י֔וֹם וְלַחֹ֖שֶׁךְ קָ֣רָא לָ֑יְלָה וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם אֶחָֽד׃ (פ)	he	And the Elohim called the light Day, and the darkness he called Night. And there was evening and there was morning, day one.	And God called the light Day, and the darkness he called Night. And there was evening and there was morning, one day.	American Standard Version (1901)	Public Domain	Yom echad — day one, cardinal echad, not the ordinal rishon. Hebrew uses the cardinal uniquely for day one, then switches to ordinals (sheni, shlishi, …) for days 2–6. Most English translations smooth to "first day" / "a second day" which loses the deliberate signaling. The numbered-day pattern in Hebrew is...	[ "elohim-as-translation", "yom", "vayhi-erev-vayhi-voqer" ]
GEN-WOH-1:6	1	6	וַיֹּ֣אמֶר אֱלֹהִ֔ים יְהִ֥י רָקִ֖יעַ בְּת֣וֹךְ הַמָּ֑יִם וִיהִ֣י מַבְדִּ֔יל בֵּ֥ין מַ֖יִם לָמָֽיִם׃	he	And the Elohim said, "Let there be a dome in the midst of the waters, and let it separate between waters and waters."	And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.	American Standard Version (1901)	Public Domain	Raqia derives from the verb רקע — to hammer out (a metal sheet). The ANE cosmology is a solid vault hammered out across the sky to hold back the upper waters (cf. v6–7, where the raqia is explicitly placed between waters and waters). The LXX renders στερέωμα ("solid/firm thing"), whence Vulgate firmamentum,...	[ "elohim-as-translation", "yehi", "raqia", "mayim" ]
GEN-WOH-1:7	1	7	וַיַּ֣עַשׂ אֱלֹהִים֮ אֶת־הָרָקִיעַ֒ וַיַּבְדֵּ֗ל בֵּ֤ין הַמַּ֙יִם֙ אֲשֶׁר֙ מִתַּ֣חַת לָרָקִ֔יעַ וּבֵ֣ין הַמַּ֔יִם אֲשֶׁ֖ר מֵעַ֣ל לָרָקִ֑יעַ וַֽיְהִי־כֵֽן׃	he	And the Elohim made the dome, and separated between the waters which were under the dome and the waters which were above the dome. And it was so.	And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.	American Standard Version (1901)	Public Domain	Verb pattern point. The dome is made (asah), not shaped (bara). The chapter alternates the verbs deliberately: bara is reserved for v1 (skies and land), v21 (the unprecedented sea-creatures), and v27 (humankind). Everything else — including the dome here — is asah. Most English translations interchange ...	[ "elohim-as-translation", "asah", "raqia", "mayim" ]
GEN-WOH-1:8	1	8	וַיִּקְרָ֧א אֱלֹהִ֛ים לָֽרָקִ֖יעַ שָׁמָ֑יִם וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם שֵׁנִֽי׃ (פ)	he	And the Elohim called the dome Skies. And there was evening and there was morning, day two.	And God called the firmament Heaven. And there was evening and there was morning, a second day.	American Standard Version (1901)	Public Domain	Note the absence of "the Elohim saw that it was good" on day 2. This is a textual feature, not an omission, and has drawn rabbinic and modern scholarly comment for centuries. The standard explanations: (1) the project of separating the waters is not complete until day 3, when the dry land appears, so the "good" lan...	[ "elohim-as-translation", "raqia", "shamayim", "yom", "vayhi-erev-vayhi-voqer" ]
GEN-WOH-1:9	1	9	וַיֹּ֣אמֶר אֱלֹהִ֗ים יִקָּו֨וּ הַמַּ֜יִם מִתַּ֤חַת הַשָּׁמַ֙יִם֙ אֶל־מָק֣וֹם אֶחָ֔ד וְתֵרָאֶ֖ה הַיַּבָּשָׁ֑ה וַֽיְהִי־כֵֽן׃	he	And the Elohim said, "Let the waters under the skies be gathered to one place, and let the dry ground appear." And it was so.	And God said, Let the waters under the heavens be gathered together unto one place, and let the dry land appear: and it was so.	American Standard Version (1901)	Public Domain	The dry land is revealed, not made. The ground does not come into being here; it appears (teraeh, niphal of ra'ah, "be seen") once the waters are gathered (yikkavu, niphal of qavah) to one place. The third day organizes what is already present, by drainage and collection — again separation rather than...	[ "elohim-as-translation", "mayim", "shamayim" ]
GEN-WOH-1:10	1	10	וַיִּקְרָ֨א אֱלֹהִ֤ים ׀ לַיַּבָּשָׁה֙ אֶ֔רֶץ וּלְמִקְוֵ֥ה הַמַּ֖יִם קָרָ֣א יַמִּ֑ים וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב׃	he	And the Elohim called the dry ground Land, and the gathering of the waters he called Seas. And the Elohim saw that it was good.	And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good.	American Standard Version (1901)	Public Domain	Capitalized Land here is a proper name (the Elohim is naming the dry ground), parallel to Seas. This is a naming moment within the chapter, distinct from the default-register eretz = "land" elsewhere. The naming also quietly demilitarizes the sea. In the surrounding Canaanite world yam is a divine name — Y...	[ "elohim-as-translation", "eretz", "mayim", "vayar-tov" ]
GEN-WOH-1:11	1	11	וַיֹּ֣אמֶר אֱלֹהִ֗ים תַּֽדְשֵׁ֤א הָאָ֙רֶץ֙ דֶּ֔שֶׁא עֵ֚שֶׂב מַזְרִ֣יעַ זֶ֔רַע עֵ֣ץ פְּרִ֞י עֹ֤שֶׂה פְּרִי֙ לְמִינ֔וֹ אֲשֶׁ֥ר זַרְעוֹ־ב֖וֹ עַל־הָאָ֑רֶץ וַֽיְהִי־כֵֽן׃	he	And the Elohim said, "Let the land sprout vegetation: seed-bearing plants, and fruit trees making fruit according to their kind, in which is their seed, upon the land." And it was so.	And God said, Let the earth put forth grass, herbs yielding seed, [and] fruit-trees bearing fruit after their kind, wherein is the seed thereof, upon the earth: and it was so.	American Standard Version (1901)	Public Domain	The land is made a co-maker, and the categories are fixed from the start. The Elohim does not plant directly; the command tadshe ha-aretz — let the land put forth — makes the ground an agent that brings the vegetation out of itself. The same delegation recurs on day six, when the land is told to bring forth...	[ "elohim-as-translation", "eretz", "lemino" ]
GEN-WOH-1:12	1	12	וַתּוֹצֵ֨א הָאָ֜רֶץ דֶּ֠שֶׁא עֵ֣שֶׂב מַזְרִ֤יעַ זֶ֙רַע֙ לְמִינֵ֔הוּ וְעֵ֧ץ עֹֽשֶׂה־פְּרִ֛י אֲשֶׁ֥ר זַרְעוֹ־ב֖וֹ לְמִינֵ֑הוּ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב׃	he	And the land brought forth vegetation: seed-bearing plants according to their kind, and trees making fruit in which is their seed according to their kind. And the Elohim saw that it was good.	And the earth brought forth grass, herbs yielding seed after their kind, and trees bearing fruit, wherein is the seed thereof, after their kind: and God saw that it was good.	American Standard Version (1901)	Public Domain	Command fulfilled, categories restated as fact. The execution matches the command of v11 with the report's characteristic economy, and lemino — "according to its kind" — is repeated for both plants and trees: the kind-boundary is now accomplished, not merely intended. The goodness refrain (ki tov) closes the ac...	[ "eretz", "lemino", "elohim-as-translation", "vayar-tov" ]
GEN-WOH-1:13	1	13	וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם שְׁלִישִֽׁי׃ (פ)	he	And there was evening and there was morning, day three.	And there was evening and there was morning, a third day.	American Standard Version (1901)	Public Domain		[ "yom", "vayhi-erev-vayhi-voqer" ]
GEN-WOH-1:14	1	14	וַיֹּ֣אמֶר אֱלֹהִ֗ים יְהִ֤י מְאֹרֹת֙ בִּרְקִ֣יעַ הַשָּׁמַ֔יִם לְהַבְדִּ֕יל בֵּ֥ין הַיּ֖וֹם וּבֵ֣ין הַלָּ֑יְלָה וְהָי֤וּ לְאֹתֹת֙ וּלְמ֣וֹעֲדִ֔ים וּלְיָמִ֖ים וְשָׁנִֽים׃	he	And the Elohim said, "Let there be luminaries in the dome of the skies to separate between the day and the night; and let them be for signs and for appointed times, and for days and years;	And God said, Let there be lights in the firmament of heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years:	American Standard Version (1901)	Public Domain	Meorot — luminaries, not "lights". The Hebrew is a more technical word than or (light): it denotes light-source objects. The plural form returns through v14–v16 as the cosmos-organizing category that the chapter is positioning here. Moadim — appointed times, not "seasons". The Hebrew has a technical ...	[ "elohim-as-translation", "yehi", "meorot", "raqia", "shamayim", "yom", "ototh", "moadim" ]
GEN-WOH-1:15	1	15	וְהָי֤וּ לִמְאוֹרֹת֙ בִּרְקִ֣יעַ הַשָּׁמַ֔יִם לְהָאִ֖יר עַל־הָאָ֑רֶץ וַֽיְהִי־כֵֽן׃	he	and let them be as luminaries in the dome of the skies, to give light upon the land." And it was so.	and let them be for lights in the firmament of heaven to give light upon the earth: and it was so.	American Standard Version (1901)	Public Domain		[ "meorot", "raqia", "shamayim", "eretz" ]
GEN-WOH-1:16	1	16	וַיַּ֣עַשׂ אֱלֹהִ֔ים אֶת־שְׁנֵ֥י הַמְּאֹרֹ֖ת הַגְּדֹלִ֑ים אֶת־הַמָּא֤וֹר הַגָּדֹל֙ לְמֶמְשֶׁ֣לֶת הַיּ֔וֹם וְאֶת־הַמָּא֤וֹר הַקָּטֹן֙ לְמֶמְשֶׁ֣לֶת הַלַּ֔יְלָה וְאֵ֖ת הַכּוֹכָבִֽים׃	he	And the Elohim made the two great luminaries: the greater luminary for the governance of the day, and the lesser luminary for the governance of the night; and the stars.	And God made the two great lights; the greater light to rule the day, and the lesser light to rule the night: [he made] the stars also.	American Standard Version (1901)	Public Domain	The most polemically charged verse in the chapter. Hebrew has perfectly good words for sun (shemesh) and moon (yareach) and they are not used. Both terms were divinized in surrounding ANE traditions — Shamash (the sun god of Babylon, Sippar, Larsa), Sin (the Sumero-Akkadian moon god of Ur, Harran). ...	[ "elohim-as-translation", "asah", "meorot", "hama-or-hagadol", "memshelet", "yom" ]
GEN-WOH-1:17	1	17	וַיִּתֵּ֥ן אֹתָ֛ם אֱלֹהִ֖ים בִּרְקִ֣יעַ הַשָּׁמָ֑יִם לְהָאִ֖יר עַל־הָאָֽרֶץ׃	he	And the Elohim set them in the dome of the skies to give light upon the land,	And God set them in the firmament of heaven to give light upon the earth,	American Standard Version (1901)	Public Domain		[ "elohim-as-translation", "raqia", "shamayim", "eretz" ]
GEN-WOH-1:18	1	18	וְלִמְשֹׁל֙ בַּיּ֣וֹם וּבַלַּ֔יְלָה וּֽלֲהַבְדִּ֔יל בֵּ֥ין הָא֖וֹר וּבֵ֣ין הַחֹ֑שֶׁךְ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב׃	he	and to rule in the day and in the night, and to separate between the light and the darkness. And the Elohim saw that it was good.	and to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good.	American Standard Version (1901)	Public Domain		[ "memshelet", "yom", "or", "elohim-as-translation", "vayar-tov" ]
GEN-WOH-1:19	1	19	וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם רְבִיעִֽי׃ (פ)	he	And there was evening and there was morning, day four.	And there was evening and there was morning, a fourth day.	American Standard Version (1901)	Public Domain		[ "yom", "vayhi-erev-vayhi-voqer" ]
GEN-WOH-1:20	1	20	וַיֹּ֣אמֶר אֱלֹהִ֔ים יִשְׁרְצ֣וּ הַמַּ֔יִם שֶׁ֖רֶץ נֶ֣פֶשׁ חַיָּ֑ה וְעוֹף֙ יְעוֹפֵ֣ף עַל־הָאָ֔רֶץ עַל־פְּנֵ֖י רְקִ֥יעַ הַשָּׁמָֽיִם׃	he	And the Elohim said, "Let the waters swarm with swarms of living beings, and let birds fly above the land across the face of the dome of the skies."	And God said, Let the waters swarm with swarms of living creatures, and let birds fly above the earth in the open firmament of heaven.	American Standard Version (1901)	Public Domain	Nefesh chayah — living being, not "living creature" or "living soul". Nefesh is famously hard: its lexical core is breath / throat / self / life, not a Platonic-detachable soul. The KJV "soul" (in Gen 2:7 for ha-adam) is the retrojection to avoid; modern Hebrew Bible studies consensus is firmly "being" or...	[ "elohim-as-translation", "mayim", "nefesh-chayah", "eretz", "raqia", "shamayim" ]
GEN-WOH-1:21	1	21	וַיִּבְרָ֣א אֱלֹהִ֔ים אֶת־הַתַּנִּינִ֖ם הַגְּדֹלִ֑ים וְאֵ֣ת כָּל־נֶ֣פֶשׁ הַֽחַיָּ֣ה ׀ הָֽרֹמֶ֡שֶׂת אֲשֶׁר֩ שָׁרְצ֨וּ הַמַּ֜יִם לְמִֽינֵהֶ֗ם וְאֵ֨ת כָּל־ע֤וֹף כָּנָף֙ לְמִינֵ֔הוּ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב׃	he	And the Elohim shaped the great dragons, and every living being that moves, with which the waters swarmed, according to their kinds, and every winged bird according to its kind. And the Elohim saw that it was good.	And God created the great sea-monsters, and every living creature that moveth, wherewith the waters swarmed, after their kind, and every winged bird after its kind: and God saw that it was good.	American Standard Version (1901)	Public Domain	The verb returns. And the polemic now shows. The dragons are shaped (bara), not made (asah). Why bara here, in the middle of a chapter that has been using asah for almost everything? Because tanninim (great dragons) is the Hebrew Bible's standard word for the serpent-dragon-monster class: rival figures e...	[ "elohim-as-translation", "bara", "taninim", "nefesh-chayah", "mayim", "lemino", "vayar-tov" ]
GEN-WOH-1:22	1	22	וַיְבָ֧רֶךְ אֹתָ֛ם אֱלֹהִ֖ים לֵאמֹ֑ר פְּר֣וּ וּרְב֗וּ וּמִלְא֤וּ אֶת־הַמַּ֙יִם֙ בַּיַּמִּ֔ים וְהָע֖וֹף יִ֥רֶב בָּאָֽרֶץ׃	he	And the Elohim blessed them, saying, "Be fruitful and multiply, and fill the waters in the seas; and let the birds multiply on the land."	And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let birds multiply on the earth.	American Standard Version (1901)	Public Domain	The first blessing, and the formula that will structure the book. Vayevarekh — from barakh, to bless — appears here for the first time, spoken over the sea-swarm and the birds. In Genesis a blessing is not a sentiment but a conferred power, and its content is stated outright: peru urevu — **be fruitful an...	[ "elohim-as-translation", "peru-urvu", "mayim", "eretz" ]
GEN-WOH-1:23	1	23	וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם חֲמִישִֽׁי׃ (פ)	he	And there was evening and there was morning, day five.	And there was evening and there was morning, a fifth day.	American Standard Version (1901)	Public Domain		[ "yom", "vayhi-erev-vayhi-voqer" ]
GEN-WOH-1:24	1	24	וַיֹּ֣אמֶר אֱלֹהִ֗ים תּוֹצֵ֨א הָאָ֜רֶץ נֶ֤פֶשׁ חַיָּה֙ לְמִינָ֔הּ בְּהֵמָ֥ה וָרֶ֛מֶשׂ וְחַֽיְתוֹ־אֶ֖רֶץ לְמִינָ֑הּ וַֽיְהִי־כֵֽן׃	he	And the Elohim said, "Let the land bring forth living beings according to their kind: cattle, and creeping things, and beasts of the land according to their kind." And it was so.	And God said, Let the earth bring forth living creatures after their kind, cattle, and creeping things, and beasts of the earth after their kind: and it was so.	American Standard Version (1901)	Public Domain	Day six opens by echoing day three: the land is again told to produce. Totse ha-aretz — let the land bring forth — makes the ground the co-agent of animal life exactly as tadshe ha-aretz did for vegetation (v11). The two productive days frame the living world as brought out of the earth itself, under comman...	[ "elohim-as-translation", "eretz", "nefesh-chayah", "lemino" ]
GEN-WOH-1:25	1	25	וַיַּ֣עַשׂ אֱלֹהִים֩ אֶת־חַיַּ֨ת הָאָ֜רֶץ לְמִינָ֗הּ וְאֶת־הַבְּהֵמָה֙ לְמִינָ֔הּ וְאֵ֛ת כָּל־רֶ֥מֶשׂ הָֽאֲדָמָ֖ה לְמִינֵ֑הוּ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב׃	he	And the Elohim made the beasts of the land according to their kind, and the cattle according to their kind, and every creeping thing of the ground according to its kind. And the Elohim saw that it was good.	And God made the beasts of the earth after their kind, and the cattle after their kind, and everything that creepeth upon the ground after its kind: and God saw that it was good.	American Standard Version (1901)	Public Domain	Verb pattern note. Land animals are made (asah), not shaped (bara). The chapter has now used bara twice (v1, v21) and asah many times. The third and final cluster of bara arrives in v27 for humankind.	[ "elohim-as-translation", "asah", "eretz", "lemino", "vayar-tov" ]
GEN-WOH-1:26	1	26	וַיֹּ֣אמֶר אֱלֹהִ֔ים נַֽעֲשֶׂ֥ה אָדָ֛ם בְּצַלְמֵ֖נוּ כִּדְמוּתֵ֑נוּ וְיִרְדּוּ֩ בִדְגַ֨ת הַיָּ֜ם וּבְע֣וֹף הַשָּׁמַ֗יִם וּבַבְּהֵמָה֙ וּבְכָל־הָאָ֔רֶץ וּבְכָל־הָרֶ֖מֶשׂ הָֽרֹמֵ֥שׂ עַל־הָאָֽרֶץ׃	he	And the Elohim said, "Let us make humankind in our image, according to our likeness; and let them rule over the fish of the sea, and over the birds of the skies, and over the cattle, and over all the land, and over every creeping thing that creeps upon the land."	And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the birds of the heavens, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.	American Standard Version (1901)	Public Domain	The central textual datum of the chapter, and the most-cited verse of the chapter for the WoH lens. Na'aseh is the cohortative first-person plural of asah — let us make. It is grammatically unambiguous in Hebrew. The pronouns and possessives that follow are also plural: b'tsalmenu ("in our image"), ...	[ "elohim-as-translation", "naaseh-adam", "tselem-demut", "shamayim", "eretz" ]
GEN-WOH-1:27	1	27	וַיִּבְרָ֨א אֱלֹהִ֤ים ׀ אֶת־הָֽאָדָם֙ בְּצַלְמ֔וֹ בְּצֶ֥לֶם אֱלֹהִ֖ים בָּרָ֣א אֹת֑וֹ זָכָ֥ר וּנְקֵבָ֖ה בָּרָ֥א אֹתָֽם׃	he	And the Elohim shaped humankind in their image; in the image of the Elohim they shaped him; male and female they shaped them.	And God created man in his own image, in the image of God created he him; male and female created he them.	American Standard Version (1901)	Public Domain	*The verb pattern peaks: bara* three times in one verse.** Humankind is shaped (bara), not just made (asah). The triple bara — once for the act, once for the image-specification, once for the male-and-female dimorphism — bookends the verb pattern of the chapter: v1 (skies and land), v21 (sea-creatures), v27...	[ "elohim-as-translation", "bara", "vayivra-otam", "tselem-demut", "tzelem-elohim-image-plurality" ]
GEN-WOH-1:28	1	28	וַיְבָ֣רֶךְ אֹתָם֮ אֱלֹהִים֒ וַיֹּ֨אמֶר לָהֶ֜ם אֱלֹהִ֗ים פְּר֥וּ וּרְב֛וּ וּמִלְא֥וּ אֶת־הָאָ֖רֶץ וְכִבְשֻׁ֑הָ וּרְד֞וּ בִּדְגַ֤ת הַיָּם֙ וּבְע֣וֹף הַשָּׁמַ֔יִם וּבְכָל־חַיָּ֖ה הָֽרֹמֶ֥שֶׂת עַל־הָאָֽרֶץ׃	he	And the Elohim blessed them. And the Elohim said to them, "Be fruitful and multiply, and fill the land, and subdue it; and rule over the fish of the sea, and over the birds of the skies, and over every living thing that moves upon the land."	And God blessed them: and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the birds of the heavens, and over every living thing that moveth upon the earth.	American Standard Version (1901)	Public Domain	Kivshuha ("subdue it") and redu ("rule") are strong verbs and not softened. Kavash in the Qal is forceful — "conquer", "bring under". Radah in the Qal denotes dominant rule, occasionally with the spatial sense of treading. Both verbs have been the subject of intense exegetical debate in environmental ethics sin...	[ "elohim-as-translation", "peru-urvu", "eretz", "kivshuha-uredu", "shamayim" ]
GEN-WOH-1:29	1	29	וַיֹּ֣אמֶר אֱלֹהִ֗ים הִנֵּה֩ נָתַ֨תִּי לָכֶ֜ם אֶת־כָּל־עֵ֣שֶׂב ׀ זֹרֵ֣עַ זֶ֗רַע אֲשֶׁר֙ עַל־פְּנֵ֣י כָל־הָאָ֔רֶץ וְאֶת־כָּל־הָעֵ֛ץ אֲשֶׁר־בּ֥וֹ פְרִי־עֵ֖ץ זֹרֵ֣עַ זָ֑רַע לָכֶ֥ם יִֽהְיֶ֖ה לְאָכְלָֽה׃	he	And the Elohim said, "Behold, I have given you every seed-bearing plant upon the face of all the land, and every tree in which is the fruit of a tree bearing seed; to you it shall be for food.	And God said, Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed; to you it shall be for food:	American Standard Version (1901)	Public Domain	The original diet is exclusively plant-based — a point the priestly writer states with care. Le-okhlah — for food — governs the grant: to humankind, every seed-bearing plant and every tree with seed-bearing fruit; to every animal, bird, and creeping thing (v30), every green plant. Nothing living is give...	[ "elohim-as-translation", "eretz" ]
GEN-WOH-1:30	1	30	וּֽלְכָל־חַיַּ֣ת הָ֠אָרֶץ וּלְכָל־ע֨וֹף הַשָּׁמַ֜יִם וּלְכֹ֣ל ׀ רוֹמֵ֣שׂ עַל־הָאָ֗רֶץ אֲשֶׁר־בּוֹ֙ נֶ֣פֶשׁ חַיָּ֔ה אֶת־כָּל־יֶ֥רֶק עֵ֖שֶׂב לְאָכְלָ֑ה וַֽיְהִי־כֵֽן׃	he	And to every living thing of the land, and to every bird of the skies, and to every thing that moves upon the land in which is a living being—every green plant for food." And it was so.	and to every beast of the earth, and to every bird of the heavens, and to everything that creepeth upon the earth, wherein there is life, [I have given] every green herb for food: and it was so.	American Standard Version (1901)	Public Domain	The grant extended to every animal. The food-grant of v29 is widened to all land animals, birds, and creeping things — yereq esev, every green plant, a humbler category than the seed-plants and fruit assigned to humankind. The distinction is real: humankind receives the seed-bearing plants and fruit trees, th...	[ "eretz", "shamayim", "nefesh-chayah" ]
GEN-WOH-1:31	1	31	וַיַּ֤רְא אֱלֹהִים֙ אֶת־כָּל־אֲשֶׁ֣ר עָשָׂ֔ה וְהִנֵּה־ט֖וֹב מְאֹ֑ד וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם הַשִּׁשִּֽׁי׃ (פ)	he	And the Elohim saw all that he had made, and behold, it was very good. And there was evening and there was morning, the sixth day.	And God saw everything that he had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.	American Standard Version (1901)	Public Domain	The chapter closes. Yom ha-shishi — the sixth day, with the definite article ha-. Days 2–5 lack the article; day 6 has it. The ordinal pattern with definite-article-on-day-6 marks day 6 as the culminating day, parallel to day one being marked by the cardinal echad. The numbered-day structure is deliberate...	[ "elohim-as-translation", "asah", "tov-meod", "vayhi-erev-vayhi-voqer", "yom" ]
GEN-WOH-2:1	2	1	וַיְכֻלּ֛וּ הַשָּׁמַ֥יִם וְהָאָ֖רֶץ וְכָל־צְבָאָֽם׃	he	The skies and the land were completed, and all their array.	And the heavens and the earth were finished, and all the host of them.	American Standard Version (1901)	Public Domain	Vekhol tseva'am — and all their array. The completion formula vaykhullu (a passive of kalah, "be finished") closes the priestly creation account and forms an inclusio with 1:1: the skies and the land begun there are now finished here. Tsava is the "host" — its core sense is a marshalled array, and i...	[ "shamayim", "eretz" ]
GEN-WOH-2:2	2	2	וַיְכַ֤ל אֱלֹהִים֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מְלַאכְתּ֖וֹ אֲשֶׁ֣ר עָשָׂ֑ה וַיִּשְׁבֹּת֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מִכָּל־מְלַאכְתּ֖וֹ אֲשֶׁ֥ר עָשָֽׂה׃	he	On the seventh day the Elohim completed the work he had made; and he ceased on the seventh day from all the work he had made.	And on the seventh day God finished his work which he had made; and he rested on the seventh day from all his work which he had made.	American Standard Version (1901)	Public Domain	Vayishbot — he ceased, not he rested. The verb שָׁבַת shabat is the root behind שַׁבָּת shabbat; its primary sense is cessation of activity, not rest in the modern sense of recuperation. The English 'rested' (KJV, ASV) imports a register of fatigue that the Hebrew does not have — the Elohim does not need to r...	[ "elohim-as-translation", "asah" ]
GEN-WOH-2:3	2	3	וַיְבָ֤רֶךְ אֱלֹהִים֙ אֶת־י֣וֹם הַשְּׁבִיעִ֔י וַיְקַדֵּ֖שׁ אֹת֑וֹ כִּ֣י ב֤וֹ שָׁבַת֙ מִכָּל־מְלַאכְתּ֔וֹ אֲשֶׁר־בָּרָ֥א אֱלֹהִ֖ים לַעֲשֽׂוֹת׃ (פ)	he	The Elohim blessed the seventh day and set it apart, because on it he ceased from all the work which the Elohim had shaped to do.	And God blessed the seventh day, and hallowed it; because that in it he rested from all his work which God had created and made.	American Standard Version (1901)	Public Domain	Bara ... la'asot — shaped ... to do. The two creation-verbs of chapter 1 reappear together in the closing colon, bracketing the chapter. Bara (the categorical-shaping verb) and asah (the general-making verb) together summarize the seven days. The construction אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשׂוֹת — literally 'whic...	[ "elohim-as-translation", "bara", "asah" ]
GEN-WOH-2:4	2	4	אֵ֣לֶּה תוֹלְד֧וֹת הַשָּׁמַ֛יִם וְהָאָ֖רֶץ בְּהִבָּֽרְאָ֑ם בְּי֗וֹם עֲשׂ֛וֹת יְהוָ֥ה אֱלֹהִ֖ים אֶ֥רֶץ וְשָׁמָֽיִם׃	he	This is the tale of the skies and the land in their being shaped — on the day YHWH-Elohim made land and skies.	These are the generations of the heavens and of the earth when they were created, in the day that Jehovah God made earth and heaven.	American Standard Version (1901)	Public Domain	The seam. Verse 4 is the structural and source-critical hinge of Genesis 1–2. Two things happen at once. Eleh toledot is the formula that recurs eleven more times in Genesis to mark new sections (5:1, 6:9, 10:1, 11:10, 11:27, 25:12, 25:19, 36:1, 36:9, 37:2). From יָלַד 'to give birth', the noun is literally 'beg...	[ "toledot", "shamayim", "eretz", "bara", "yhwh-elohim", "asah" ]
GEN-WOH-2:5	2	5	וְכֹ֣ל ׀ שִׂ֣יחַ הַשָּׂדֶ֗ה טֶ֚רֶם יִֽהְיֶ֣ה בָאָ֔רֶץ וְכָל־עֵ֥שֶׂב הַשָּׂדֶ֖ה טֶ֣רֶם יִצְמָ֑ח כִּי֩ לֹ֨א הִמְטִ֜יר יְהוָ֤ה אֱלֹהִים֙ עַל־הָאָ֔רֶץ וְאָדָ֣ם אַ֔יִן לַֽעֲבֹ֖ד אֶת־הָֽאֲדָמָֽה׃	he	Now no bush of the field was yet on the land, and no herb of the field had yet sprouted — for YHWH-Elohim had not made it rain on the land, and there was no human to work the ground.	And no plant of the field was yet in the earth, and no herb of the field had yet sprung up; for Jehovah God had not caused it to rain upon the earth: and there was not a man to till the ground;	American Standard Version (1901)	Public Domain	A second beginning, on opposite premises. Where chapter 1 opens on a world covered in water, the second account opens on a dry one: no siach ha-sadeh ("shrub of the field") and no esev ha-sadeh ("plant of the field") yet exist, because there was no rain and no human to work the ground. The qualifier "of t...	[ "yhwh-elohim", "eretz", "adam-adamah" ]
GEN-WOH-2:6	2	6	וְאֵ֖ד יַֽעֲלֶ֣ה מִן־הָאָ֑רֶץ וְהִשְׁקָ֖ה אֶֽת־כָּל־פְּנֵֽי־הָֽאֲדָמָֽה׃	he	A stream would rise from the land and water the whole face of the ground.	but there went up a mist from the earth, and watered the whole face of the ground.	American Standard Version (1901)	Public Domain	Ed — a stream / welling flow. The word is a philological crux: it occurs only here and at Job 36:27, and the ancient versions already guessed at it (the Septuagint's pēgē "spring", the Vulgate's fons). The traditional English "mist" rests on little. The now-standard proposal, argued by Speiser (Anchor Bible *...	[ "eretz", "adam-adamah" ]
GEN-WOH-2:7	2	7	וַיִּיצֶר֩ יְהוָ֨ה אֱלֹהִ֜ים אֶת־הָֽאָדָ֗ם עָפָר֙ מִן־הָ֣אֲדָמָ֔ה וַיִּפַּ֥ח בְּאַפָּ֖יו נִשְׁמַ֣ת חַיִּ֑ים וַֽיְהִ֥י הָֽאָדָ֖ם לְנֶ֥פֶשׁ חַיָּֽה׃	he	YHWH-Elohim formed the human, dust from the ground, and breathed into his nostrils the breath of life; and the human became a living being.	And Jehovah God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.	American Standard Version (1901)	Public Domain	Four load-bearing choices in one verse. Vayyitser — formed. יָצַר yatsar is the third of Genesis' creation verbs, alongside בָּרָא bara (ch. 1:1, 'shape') and עָשָׂה asah ('make'). The image is the potter at the wheel: hands working clay. Same root as יוֹצֵר yotser 'potter' (Jer 18:2-6). Standard translation...	[ "yhwh-elohim", "yatsar", "ha-adam", "adam-adamah", "neshamah-chayim", "nefesh-chayah" ]
GEN-WOH-2:8	2	8	וַיִּטַּ֞ע יְהוָ֧ה אֱלֹהִ֛ים גַּן־בְעֵ֖דֶן מִקֶּ֑דֶם וַיָּ֣שֶׂם שָׁ֔ם אֶת־הָֽאָדָ֖ם אֲשֶׁ֥ר יָצָֽר׃	he	YHWH-Elohim planted a garden in Eden, eastward — and there he placed the human he had formed.	And Jehovah God planted a garden eastward, in Eden; and there he put the man whom he had formed.	American Standard Version (1901)	Public Domain	Gan b'eden miqedem — a garden in Eden, eastward. Two adjustments. First, the preposition בְּ b- 'in', not the construct relation that would give 'of': Eden is a region, the garden is within it. KJV/ASV 'Garden of Eden' has hardened into proper-noun usage, but the Hebrew is 'a garden in [the place called] Eden'....	[ "yhwh-elohim", "gan-be-eden", "ha-adam", "yatsar" ]
GEN-WOH-2:9	2	9	וַיַּצְמַ֞ח יְהוָ֤ה אֱלֹהִים֙ מִן־הָ֣אֲדָמָ֔ה כָּל־עֵ֛ץ נֶחְמָ֥ד לְמַרְאֶ֖ה וְט֣וֹב לְמַאֲכָ֑ל וְעֵ֤ץ הַֽחַיִּים֙ בְּת֣וֹךְ הַגָּ֔ן וְעֵ֕ץ הַדַּ֖עַת ט֥וֹב וָרָֽע׃	he	YHWH-Elohim caused every tree desirable to the sight and good for food to sprout from the ground — and within the garden, the tree of life and the tree of knowing good and bad.	And out of the ground made Jehovah God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.	American Standard Version (1901)	Public Domain	Etz hada'at tov vara — the tree of knowing good and bad. Two notes. First, דַּעַת da'at is experiential knowing — the same verb covers intimate acquaintance (Gen 4:1: 'and the human knew Eve his wife'), not abstract cognition. 'Knowing' rather than 'knowledge' keeps the verbal force. Second, tov vara is the H...	[ "yhwh-elohim", "adam-adamah", "etz-chayim-daat" ]
GEN-WOH-2:10	2	10	וְנָהָר֙ יֹצֵ֣א מֵעֵ֔דֶן לְהַשְׁק֖וֹת אֶת־הַגָּ֑ן וּמִשָּׁם֙ יִפָּרֵ֔ד וְהָיָ֖ה לְאַרְבָּעָ֥ה רָאשִֽׁים׃	he	A river went out from Eden to water the garden; from there it divided and became four head-streams.	And a river went out of Eden to water the garden; and from thence it was parted, and became four heads.	American Standard Version (1901)	Public Domain	One source, four rivers. A single river rises in Eden, waters the garden, and from there divides into four rashim — "heads", i.e. head-streams or branches. The picture is of Eden as the hydrographic source of the whole known world: one wellspring fanning out into the great rivers. The geography is deliberately ...	[ "gan-be-eden" ]
GEN-WOH-2:11	2	11	שֵׁ֥ם הָֽאֶחָ֖ד פִּישׁ֑וֹן ה֣וּא הַסֹּבֵ֗ב אֵ֚ת כָּל־אֶ֣רֶץ הַֽחֲוִילָ֔ה אֲשֶׁר־שָׁ֖ם הַזָּהָֽב׃	he	The first is named Pishon; it is the one encircling all the land of Havilah, where the gold is.	The name of the first is Pishon: that is it which compasseth the whole land of Havilah, where there is gold;	American Standard Version (1901)	Public Domain	Pishon … Havilah … gold. The first river is unidentifiable; proposals have ranged from a river of Arabia to the Nile to the Ganges to a now-dry watercourse. Havilah is elsewhere associated with Arabia and with gold-bearing land (Gen 10:29; 25:18). The verse pauses to catalogue the region's wealth — gold, *bedolac...	[ "eretz" ]
GEN-WOH-2:12	2	12	וּֽזֲהַ֛ב הָאָ֥רֶץ הַהִ֖וא ט֑וֹב שָׁ֥ם הַבְּדֹ֖לַח וְאֶ֥בֶן הַשֹּֽׁהַם׃	he	The gold of that land is good; there is bdellium and the shoham stone.	and the gold of that land is good: there is bdellium and the onyx stone.	American Standard Version (1901)	Public Domain		[ "eretz" ]
GEN-WOH-2:13	2	13	וְשֵֽׁם־הַנָּהָ֥ר הַשֵּׁנִ֖י גִּיח֑וֹן ה֣וּא הַסּוֹבֵ֔ב אֵ֖ת כָּל־אֶ֥רֶץ כּֽוּשׁ׃	he	The name of the second river is Gihon; it is the one encircling all the land of Kush.	And the name of the second river is Gihon: the same is it that compasseth the whole land of Cush.	American Standard Version (1901)	Public Domain	Gihon … Kush. The second unidentified river. Kush normally denotes Nubia (the upper Nile, south of Egypt), which is why the Septuagint and Josephus read the Gihon as the Nile — but a Mesopotamian Eden makes a Nubian river hard to place, and some connect this Kush instead to the Kassites (Akkadian Kaššû) of the ...	[ "eretz" ]
GEN-WOH-2:14	2	14	וְשֵׁ֨ם הַנָּהָ֤ר הַשְּׁלִישִׁי֙ חִדֶּ֔קֶל ה֥וּא הַֽהֹלֵ֖ךְ קִדְמַ֣ת אַשּׁ֑וּר וְהַנָּהָ֥ר הָֽרְבִיעִ֖י ה֥וּא פְרָֽת׃	he	The name of the third river is Hiddekel; it is the one flowing east of Ashur. And the fourth river is the Perat.	And the name of the third river is Hiddekel: that is it which goeth in front of Assyria. And the fourth river is the Euphrates.	American Standard Version (1901)	Public Domain	Two known, two unknown. Chiddekel is the Tigris (Aramaic and Akkadian cognates both transparent). Perat is the Euphrates. The third and fourth rivers anchor the geography in Mesopotamia. The first two — Pishon and Gichon — are unidentified: Havilah and Kush are real places (Arabia and Nubia, respectively, i...	[]
GEN-WOH-2:15	2	15	וַיִּקַּ֛ח יְהוָ֥ה אֱלֹהִ֖ים אֶת־הָֽאָדָ֑ם וַיַּנִּחֵ֣הוּ בְגַן־עֵ֔דֶן לְעָבְדָ֖הּ וּלְשָׁמְרָֽהּ׃	he	YHWH-Elohim took the human and set him in the garden of Eden to work it and to guard it.	And Jehovah God took the man, and put him into the garden of Eden to dress it and to keep it.	American Standard Version (1901)	Public Domain	Le-ovdah ul-shomrah — to work it and to guard it. The two verbs are עָבַד avad ('work, serve, till') and שָׁמַר shamar ('keep, guard, watch over'). The human is positioned as worker-and-watchman, not as owner. Both verb-suffixes are feminine (-ah), while גַּן gan 'garden' is masculine — the antecedent is likely א...	[ "yhwh-elohim", "ha-adam", "le-ovdah-ul-shomrah" ]
GEN-WOH-2:16	2	16	וַיְצַו֙ יְהוָ֣ה אֱלֹהִ֔ים עַל־הָֽאָדָ֖ם לֵאמֹ֑ר מִכֹּ֥ל עֵֽץ־הַגָּ֖ן אָכֹ֥ל תֹּאכֵֽל׃	he	YHWH-Elohim commanded the human, saying, "From every tree of the garden you may freely eat;	And Jehovah God commanded the man, saying, Of every tree of the garden thou mayest freely eat:	American Standard Version (1901)	Public Domain	Akhol tokhel — you may freely eat. The permission is stated with an infinitive absolute (akhol before tokhel), the same intensifying construction that states the prohibition in the very next verse (mot tamut, "you shall surely die", v17). The pairing is deliberate: the freedom is as emphatic as the limit. *...	[ "yhwh-elohim", "ha-adam" ]
GEN-WOH-2:17	2	17	וּמֵעֵ֗ץ הַדַּ֙עַת֙ ט֣וֹב וָרָ֔ע לֹ֥א תֹאכַ֖ל מִמֶּ֑נּוּ כִּ֗י בְּי֛וֹם אֲכָלְךָ֥ מִמֶּ֖נּוּ מ֥וֹת תָּמֽוּת׃	he	but from the tree of knowing good and bad — you shall not eat from it. For on the day you eat from it, you shall surely die."	but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.	American Standard Version (1901)	Public Domain	Mot tamut — you shall surely die. The infinitive absolute מוֹת mot before the finite imperfect תָּמוּת tamut intensifies the verb: 'dying you will die' is the construction. The same form appears in v16 with אָכֹל תֹּאכֵל akhol tokhel ('you may freely eat') — permission and prohibition framed in matching grammar. ...	[ "etz-chayim-daat", "mot-tamut" ]
GEN-WOH-2:18	2	18	וַיֹּ֙אמֶר֙ יְהוָ֣ה אֱלֹהִ֔ים לֹא־ט֛וֹב הֱי֥וֹת הָֽאָדָ֖ם לְבַדּ֑וֹ אֶֽעֱשֶׂהּ־לּ֥וֹ עֵ֖זֶר כְּנֶגְדּֽוֹ׃	he	YHWH-Elohim said, "It is not good for the human to be alone — I will make for him a counterpart fitting him."	And Jehovah God said, It is not good that the man should be alone; I will make him a help meet for him.	American Standard Version (1901)	Public Domain	Ezer kenegdo — a counterpart fitting him. Two of the most often-mistranslated words in the Hebrew Bible. Ezer is not 'helper-subordinate'. The same noun is used 16 times in the Hebrew Bible for divine help: Pss 33:20, 70:5, 121:1-2 ('My help comes from YHWH'), Deut 33:7, 33:26, 33:29. The semantic field is *...	[ "yhwh-elohim", "ha-adam", "ezer-kenegdo" ]
GEN-WOH-2:19	2	19	וַיִּצֶר֩ יְהוָ֨ה אֱלֹהִ֜ים מִן־הָֽאֲדָמָ֗ה כָּל־חַיַּ֤ת הַשָּׂדֶה֙ וְאֵת֙ כָּל־ע֣וֹף הַשָּׁמַ֔יִם וַיָּבֵא֙ אֶל־הָ֣אָדָ֔ם לִרְא֖וֹת מַה־יִּקְרָא־ל֑וֹ וְכֹל֩ אֲשֶׁ֨ר יִקְרָא־ל֧וֹ הָֽאָדָ֛ם נֶ֥פֶשׁ חַיָּ֖ה ה֥וּא שְׁמֽוֹ׃	he	YHWH-Elohim formed from the ground every wild animal of the field and every bird of the skies, and brought them to the human to see what he would call them; and whatever the human called each living being, that became its name.	And out of the ground Jehovah God formed every beast of the field, and every bird of the heavens; and brought them unto the man to see what he would call them: and whatsoever the man called every living creature, that was the name thereof.	American Standard Version (1901)	Public Domain	The human's first act is language, and it is delegated authority. The animals are formed from the ground (yatsar, as the human was in v7) — a different sequence from chapter 1, where the animals precede the human; here the human comes first, and the animals are brought to him. YHWH-Elohim then does something st...	[ "yhwh-elohim", "yatsar", "adam-adamah", "shamayim", "ha-adam", "nefesh-chayah" ]
GEN-WOH-2:20	2	20	וַיִּקְרָ֨א הָֽאָדָ֜ם שֵׁמ֗וֹת לְכָל־הַבְּהֵמָה֙ וּלְע֣וֹף הַשָּׁמַ֔יִם וּלְכֹ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה וּלְאָדָ֕ם לֹֽא־מָצָ֥א עֵ֖זֶר כְּנֶגְדּֽוֹ׃	he	The human gave names to all the cattle, to the birds of the skies, and to every wild animal of the field — but for the human himself no counterpart fitting him was found.	And the man gave names to all cattle, and to the birds of the heavens, and to every beast of the field; but for man there was not found a help meet for him.	American Standard Version (1901)	Public Domain	The naming is completed — cattle, birds, every wild animal — and the survey turns up its lack: for the human himself no counterpart fitting him was found. The verse is the hinge of the chapter. The parade of animals, each named and each not an ezer kenegdo (v18), demonstrates by exhaustion what the human is missi...	[ "ha-adam", "shamayim", "ezer-kenegdo" ]
GEN-WOH-2:21	2	21	וַיַּפֵּל֩ יְהוָ֨ה אֱלֹהִ֧ים ׀ תַּרְדֵּמָ֛ה עַל־הָאָדָ֖ם וַיִּישָׁ֑ן וַיִּקַּ֗ח אַחַת֙ מִצַּלְעֹתָ֔יו וַיִּסְגֹּ֥ר בָּשָׂ֖ר תַּחְתֶּֽנָּה׃	he	YHWH-Elohim caused a deep sleep to fall upon the human, and while he slept, he took one of his sides and closed up the flesh in its place.	And Jehovah God caused a deep sleep to fall upon the man, and he slept; and he took one of his ribs, and closed up the flesh instead thereof:	American Standard Version (1901)	Public Domain	Two corrections. Tardemah is not ordinary sleep (שֵׁנָה shenah). It denotes a divinely-induced trance — the same word falls on Abram during the covenant theophany of Gen 15:12, and recurs in Job 4:13, 33:15, Isa 29:10. The verb הִפִּיל hippil 'caused to fall' is causative: YHWH-Elohim makes the trance descend. T...	[ "yhwh-elohim", "ha-adam", "tardemah", "tzela-side" ]
GEN-WOH-2:22	2	22	וַיִּבֶן֩ יְהוָ֨ה אֱלֹהִ֧ים ׀ אֶֽת־הַצֵּלָ֛ע אֲשֶׁר־לָקַ֥ח מִן־הָֽאָדָ֖ם לְאִשָּׁ֑ה וַיְבִאֶ֖הָ אֶל־הָֽאָדָֽם׃	he	YHWH-Elohim built the side he had taken from the human into a woman, and brought her to the human.	and the rib, which Jehovah God had taken from the man, made he a woman, and brought her unto the man.	American Standard Version (1901)	Public Domain	Vayyiven — built. The verb is בָּנָה banah 'to build', the architectural verb used for cities (Gen 4:17), towers (11:4), altars (8:20), houses (Deut 25:9). It is not יָצַר yatsar 'form' (the potter's verb of v7) or עָשָׂה asah 'make'. Chapter 2 has now deployed four distinct creation verbs: bara (1:1), asah...	[ "yhwh-elohim", "tzela-side", "ha-adam" ]
GEN-WOH-2:23	2	23	וַיֹּאמֶר֮ הָֽאָדָם֒ זֹ֣את הַפַּ֗עַם עֶ֚צֶם מֵֽעֲצָמַ֔י וּבָשָׂ֖ר מִבְּשָׂרִ֑י לְזֹאת֙ יִקָּרֵ֣א אִשָּׁ֔ה כִּ֥י מֵאִ֖ישׁ לֻֽקֳחָה־זֹּֽאת׃	he	The human said, "This one at last is bone of my bones and flesh of my flesh — this one shall be called Ishah [Woman], for from Ish [Man] this one was taken."	And the man said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.	American Standard Version (1901)	Public Domain	Zot hapa'am — this one at last. The phrase carries relief, recognition: after the animals failed to provide a counterpart (v20), the human encounters something matching. Hapa'am — 'this time' — marks a turn. Ish / Ishah — the wordplay turns on sound, not etymology. The two words come from different roots (is...	[ "ha-adam", "ish-ishah" ]
GEN-WOH-2:24	2	24	עַל־כֵּן֙ יַֽעֲזָב־אִ֔ישׁ אֶת־אָבִ֖יו וְאֶת־אִמּ֑וֹ וְדָבַ֣ק בְּאִשְׁתּ֔וֹ וְהָי֖וּ לְבָשָׂ֥ר אֶחָֽד׃	he	Therefore a man shall leave his father and his mother and cling to his wife, and they shall become one flesh.	Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.	American Standard Version (1901)	Public Domain	V'hayu l'vasar echad — they shall become one flesh. The phrase closes the narrative arc of v21–22. The human was divided: one side taken from him, the flesh closed up in its place. The verse-narrator's aside in v24 reads that division as the etiology of marriage — the marital bond is the re-unification of wha...	[ "ish-ishah", "basar-echad" ]
GEN-WOH-2:25	2	25	וַיִּֽהְי֤וּ שְׁנֵיהֶם֙ עֲרוּמִּ֔ים הָֽאָדָ֖ם וְאִשְׁתּ֑וֹ וְלֹ֖א יִתְבֹּשָֽׁשׁוּ׃	he	The two of them were naked, the human and his woman, and they felt no shame.	And they were both naked, the man and his wife, and were not ashamed.	American Standard Version (1901)	Public Domain	Arummim — naked. The chapter closes on a single sentence whose key word is set up to detonate in the next chapter. עֲרוּמִּים arummim 'naked' (plural of עָרוֹם arom) shares a consonantal skeleton with עָרוּם arum 'shrewd, crafty' — the very word that opens Gen 3:1, describing the serpent. The two words are not et...	[ "ha-adam" ]
GEN-WOH-3:1	3	1	וְהַנָּחָשׁ֙ הָיָ֣ה עָר֔וּם מִכֹּל֙ חַיַּ֣ת הַשָּׂדֶ֔ה אֲשֶׁ֥ר עָשָׂ֖ה יְהוָ֣ה אֱלֹהִ֑ים וַיֹּ֙אמֶר֙ אֶל־הָ֣אִשָּׁ֔ה אַ֚ף כִּֽי־אָמַ֣ר אֱלֹהִ֔ים לֹ֣א תֹֽאכְל֔וּ מִכֹּ֖ל עֵ֥ץ הַגָּֽן׃	he	Now the serpent was shrewder than any wild animal of the field that YHWH-Elohim had made. He said to the woman, "Has the Elohim really said, 'You shall not eat from any tree of the garden'?"	Now the serpent was more subtle than any beast of the field which Jehovah God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of any tree of the garden?	American Standard Version (1901)	Public Domain	The chapter opens on a sound-bridge. עָרוּם arum ('shrewd') and עֲרוּמִּים arummim ('naked', the closing word of 2:25) share consonants but not roots — the wordplay is sonic, not etymological. Genesis is deliberate: nakedness-without-shame in 2:25 hands directly into shrewdness-without-disclosure in 3:1. The serpen...	[ "nachash-arum", "yhwh-elohim", "asah", "elohim-as-translation" ]
GEN-WOH-3:2	3	2	וַתֹּ֥אמֶר הָֽאִשָּׁ֖ה אֶל־הַנָּחָ֑שׁ מִפְּרִ֥י עֵֽץ־הַגָּ֖ן נֹאכֵֽל׃	he	The woman said to the serpent, "From the fruit of the trees of the garden we may eat;	And the woman said unto the serpent, Of the fruit of the trees of the garden we may eat:	American Standard Version (1901)	Public Domain	The woman begins accurately. Her reply quotes the original permission of 2:16 — from the fruit of the trees of the garden we may eat — correctly, before the distortions set in at v3. The narrative lets her start on solid ground so that the three slips that follow (see v3) register as drift rather than ignorance: she ...	[ "nachash-arum", "gan-be-eden" ]
GEN-WOH-3:3	3	3	וּמִפְּרִ֣י הָעֵץ֮ אֲשֶׁ֣ר בְּתוֹךְ־הַגָּן֒ אָמַ֣ר אֱלֹהִ֗ים לֹ֤א תֹֽאכְלוּ֙ מִמֶּ֔נּוּ וְלֹ֥א תִגְּע֖וּ בּ֑וֹ פֶּן־תְּמֻתֽוּן׃	he	but from the fruit of the tree which is in the midst of the garden, the Elohim has said, 'You shall not eat from it, and you shall not touch it, lest you die.'"	but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.	American Standard Version (1901)	Public Domain	Three slips in the woman's quotation. First, and you shall not touch it: nothing in the original prohibition (2:17) addresses touch — only eating. The woman has added a fence to the commandment. Second, lest you die (פֶּן־תְּמֻתֻן pen-temutun): the original was מוֹת תָּמוּת mot tamut 'you shall surely die' — th...	[ "elohim-as-translation", "gan-be-eden", "etz-chayim-daat" ]
GEN-WOH-3:4	3	4	וַיֹּ֥אמֶר הַנָּחָ֖שׁ אֶל־הָֽאִשָּׁ֑ה לֹֽא־מ֖וֹת תְּמֻתֽוּן׃	he	The serpent said to the woman, "You shall surely not die.	And the serpent said unto the woman, Ye shall not surely die:	American Standard Version (1901)	Public Domain	Lo mot temutun — you shall surely not die. The serpent mirrors YHWH-Elohim's grammar exactly: the infinitive absolute מוֹת mot before the finite verb תְּמֻתוּן temutun, intensifying — but with the negation לֹא lo placed before the infinitive absolute itself. The strict grammatical reading is not 'you shall not ...	[ "nachash-arum", "lo-mot-temutun" ]
GEN-WOH-3:5	3	5	כִּ֚י יֹדֵ֣עַ אֱלֹהִ֔ים כִּ֗י בְּיוֹם֙ אֲכָלְכֶ֣ם מִמֶּ֔נּוּ וְנִפְקְח֖וּ עֵֽינֵיכֶ֑ם וִהְיִיתֶם֙ כֵּֽאלֹהִ֔ים יֹדְעֵ֖י ט֥וֹב וָרָֽע׃	he	For the Elohim knows that on the day you eat from it your eyes will be opened, and you will be like the Elohim, knowing good and bad."	for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.	American Standard Version (1901)	Public Domain	The chapter's keystone verse. The serpent's claim has three components, each of which the chapter will independently confirm. Beyom acholchem ... v'niphqecho eineichem — on the day you eat ... your eyes will be opened. Confirmed at v7: 'the eyes of the two of them were opened'. The verb פָּקַח paqach is the ...	[ "elohim-as-translation", "niphqecho-eineihem", "ke-elohim", "etz-chayim-daat" ]
GEN-WOH-3:6	3	6	וַתֵּ֣רֶא הָֽאִשָּׁ֡ה כִּ֣י טוֹב֩ הָעֵ֨ץ לְמַאֲכָ֜ל וְכִ֧י תַֽאֲוָה־ה֣וּא לָעֵינַ֗יִם וְנֶחְמָ֤ד הָעֵץ֙ לְהַשְׂכִּ֔יל וַתִּקַּ֥ח מִפִּרְי֖וֹ וַתֹּאכַ֑ל וַתִּתֵּ֧ן גַּם־לְאִישָׁ֛הּ עִמָּ֖הּ וַיֹּאכַֽל׃	he	The woman saw that the tree was good for food, that it was a delight to the eyes, and that the tree was desirable for gaining insight; and she took of its fruit and ate. She also gave to her husband with her, and he ate.	And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat.	American Standard Version (1901)	Public Domain	Three goods, then the act. The tree is good for food, a delight to the eyes, and desirable for gaining insight — the triple description echoes the language of chapter 1, where the Elohim repeatedly saw that what was made was good. The woman applies the same evaluative grammar to the tree she has been told n...	[ "etz-chayim-daat", "ish-ishah" ]
GEN-WOH-3:7	3	7	וַתִּפָּקַ֙חְנָה֙ עֵינֵ֣י שְׁנֵיהֶ֔ם וַיֵּ֣דְע֔וּ כִּ֥י עֵֽירֻמִּ֖ם הֵ֑ם וַֽיִּתְפְּרוּ֙ עֲלֵ֣ה תְאֵנָ֔ה וַיַּעֲשׂ֥וּ לָהֶ֖ם חֲגֹרֹֽת׃	he	Then the eyes of the two of them were opened, and they knew that they were naked; and they sewed fig leaves together and made for themselves belts.	And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves aprons.	American Standard Version (1901)	Public Domain	The promise opens, the nakedness closes. The first half of v7 fulfills the serpent's promise word for word — same verb, same construction. The second half completes the arc from 2:25: they were naked and unashamed; now they are naked and aware of it. The knowing (יָדַע yada) here is exactly the kind the tree was ...	[ "niphqecho-eineihem" ]
GEN-WOH-3:8	3	8	וַֽיִּשְׁמְע֞וּ אֶת־ק֨וֹל יְהוָ֧ה אֱלֹהִ֛ים מִתְהַלֵּ֥ךְ בַּגָּ֖ן לְר֣וּחַ הַיּ֑וֹם וַיִּתְחַבֵּ֨א הָֽאָדָ֜ם וְאִשְׁתּ֗וֹ מִפְּנֵי֙ יְהוָ֣ה אֱלֹהִ֔ים בְּת֖וֹךְ עֵ֥ץ הַגָּֽן׃	he	They heard the voice of YHWH-Elohim walking about in the garden at the breeze of the day; and the human and his woman hid themselves from the face of YHWH-Elohim among the trees of the garden.	And they heard the voice of Jehovah God walking in the garden in the cool of the day: and the man and his wife hid themselves from the presence of Jehovah God amongst the trees of the garden.	American Standard Version (1901)	Public Domain	The mode of divine presence. Mithallech — the hithpael of הָלַךְ — is iterative walking about, the same form used of Enoch (5:22, 24) and Noah (6:9) walking-about with the Elohim. The picture is at-home: YHWH-Elohim is not visiting the garden but moving through it as resident. The disruption isn't the arrival...	[ "yhwh-elohim", "mithallech-b-gan", "l-ruach-hayom", "ha-adam", "gan-be-eden" ]
GEN-WOH-3:9	3	9	וַיִּקְרָ֛א יְהוָ֥ה אֱלֹהִ֖ים אֶל־הָֽאָדָ֑ם וַיֹּ֥אמֶר ל֖וֹ אַיֶּֽכָּה׃	he	YHWH-Elohim called to the human and said to him, "Where are you?"	And Jehovah God called unto the man, and said unto him, Where art thou?	American Standard Version (1901)	Public Domain	Ayekka — where are you? A single word in Hebrew, the interrogative אֵי 'where' fused with the 2ms suffix. The question opens a chain (v11 'who told you?', v13 'what is this you have done?', v14 implicit 'what have you done?') that has the shape of a judicial inquiry — but also the shape of pastoral pursuit. The...	[ "yhwh-elohim", "ha-adam", "ayekka" ]
GEN-WOH-3:10	3	10	וַיֹּ֕אמֶר אֶת־קֹלְךָ֥ שָׁמַ֖עְתִּי בַּגָּ֑ן וָאִירָ֛א כִּֽי־עֵירֹ֥ם אָנֹ֖כִי וָאֵחָבֵֽא׃	he	He said, "I heard your voice in the garden, and I was afraid because I was naked; and I hid myself."	And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.	American Standard Version (1901)	Public Domain	The first fear in the narrative, and it is misdiagnosed. The human answers the ayekka (v9) with a confession that names the wrong problem: I was afraid because I was naked, and I hid. יָרֵא yare, "afraid", enters the story here — fear arrives as a response to the maker's approach. But the stated cause is off....	[ "gan-be-eden" ]
GEN-WOH-3:11	3	11	וַיֹּ֕אמֶר מִ֚י הִגִּ֣יד לְךָ֔ כִּ֥י עֵירֹ֖ם אָ֑תָּה הֲמִן־הָעֵ֗ץ אֲשֶׁ֧ר צִוִּיתִ֛יךָ לְבִלְתִּ֥י אֲכָל־מִמֶּ֖נּוּ אָכָֽלְתָּ׃	he	He said, "Who told you that you were naked? Have you eaten from the tree of which I commanded you not to eat?"	And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?	American Standard Version (1901)	Public Domain	The two questions are not requests for information. Who told you that you were naked? — the deity is not learning the fact but exposing that the human's new self-consciousness has a source, and that source is the forbidden knowledge. The second question, Have you eaten from the tree…?, moves from symptom to act. Th...	[ "etz-chayim-daat" ]
GEN-WOH-3:12	3	12	וַיֹּ֖אמֶר הָֽאָדָ֑ם הָֽאִשָּׁה֙ אֲשֶׁ֣ר נָתַ֣תָּה עִמָּדִ֔י הִ֛וא נָֽתְנָה־לִּ֥י מִן־הָעֵ֖ץ וָאֹכֵֽל׃	he	The human said, "The woman whom you gave to be with me — she gave me from the tree, and I ate."	And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.	American Standard Version (1901)	Public Domain	The first deflection. The human's reply has two interlocutors in it: he answers YHWH-Elohim by gesturing past the woman to the one who gave him the woman. The construction is grammatically tight (the relative clause אֲשֶׁר נָתַתָּה עִמָּדִי 'whom you gave to be with me' modifies the woman) and rhetorically loos...	[ "ha-adam" ]
GEN-WOH-3:13	3	13	וַיֹּ֨אמֶר יְהוָ֧ה אֱלֹהִ֛ים לָאִשָּׁ֖ה מַה־זֹּ֣את עָשִׂ֑ית וַתֹּ֙אמֶר֙ הָֽאִשָּׁ֔ה הַנָּחָ֥שׁ הִשִּׁיאַ֖נִי וָאֹכֵֽל׃	he	YHWH-Elohim said to the woman, "What is this you have done?" And the woman said, "The serpent deceived me, and I ate."	And Jehovah God said unto the woman, What is this thou hast done? And the woman said, The serpent beguiled me, and I did eat.	American Standard Version (1901)	Public Domain	The second deflection completes the chain. As the human passed responsibility to the woman — and past her, to the maker who gave her (v12) — the woman passes it to the serpent: the serpent deceived me, and I ate. The verb הִשִּׁיאַנִי hishiani (from נשא, "beguile, deceive") is stronger than the human's bare "sh...	[ "yhwh-elohim", "nachash-arum" ]
GEN-WOH-3:14	3	14	וַיֹּאמֶר֩ יְהֹוָ֨ה אֱלֹהִ֥ים ׀ אֶֽל־הַנָּחָשׁ֮ כִּ֣י עָשִׂ֣יתָ זֹּאת֒ אָר֤וּר אַתָּה֙ מִכָּל־הַבְּהֵמָ֔ה וּמִכֹּ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה עַל־גְּחֹנְךָ֣ תֵלֵ֔ךְ וְעָפָ֥ר תֹּאכַ֖ל כָּל־יְמֵ֥י חַיֶּֽיךָ׃	he	YHWH-Elohim said to the serpent, "Because you have done this, cursed are you above all cattle and above every wild animal of the field; on your belly you shall go, and dust you shall eat all the days of your life.	And Jehovah God said unto the serpent, Because thou hast done this, cursed art thou above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:	American Standard Version (1901)	Public Domain	Arur attah — cursed are you. The serpent receives the curse formula directly, the only one of the three to do so. The judgment has two parts: posture (belly-locomotion, dust-eating) and the enmity-clause that follows in v15. The dust-eating is etiological — explaining why snakes appear belly-down — and rhetorical...	[ "yhwh-elohim", "nachash-arum", "arur-ha-adamah" ]
GEN-WOH-3:15	3	15	וְאֵיבָ֣ה ׀ אָשִׁ֗ית בֵּֽינְךָ֙ וּבֵ֣ין הָֽאִשָּׁ֔ה וּבֵ֥ין זַרְעֲךָ֖ וּבֵ֣ין זַרְעָ֑הּ ה֚וּא יְשׁוּפְךָ֣ רֹ֔אשׁ וְאַתָּ֖ה תְּשׁוּפֶ֥נּוּ עָקֵֽב׃ (ס)	he	I will put enmity between you and the woman, and between your seed and her seed; he will strike you at the head, and you will strike him at the heel."	and I will put enmity between thee and the woman, and between thy seed and her seed: he shall bruise thy head, and thou shalt bruise his heel.	American Standard Version (1901)	Public Domain	Head and heel. The verb שׁוּף shuf appears only here and in two parallels (Ps 139:11, 'darkness shall cover me'; Job 9:17, 'he crushes me with a tempest'). The semantic core is contested across 'crush, strike, bruise, lie in wait for'. Both clauses use the same verb — whatever the seed does to the serpent's h...	[ "shuf-rosh-aqev" ]
GEN-WOH-3:16	3	16	אֶֽל־הָאִשָּׁ֣ה אָמַ֗ר הַרְבָּ֤ה אַרְבֶּה֙ עִצְּבוֹנֵ֣ךְ וְהֵֽרֹנֵ֔ךְ בְּעֶ֖צֶב תֵּֽלְדִ֣י בָנִ֑ים וְאֶל־אִישֵׁךְ֙ תְּשׁ֣וּקָתֵ֔ךְ וְה֖וּא יִמְשָׁל־בָּֽךְ׃ (ס)	he	To the woman he said, "I will greatly multiply your hardship and your conceiving; in hardship you shall bear children; and your longing shall be for your husband, and he shall rule over you."	Unto the woman he said, I will greatly multiply thy pain and thy conception; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.	American Standard Version (1901)	Public Domain	Two phrases, one structural detail. First, itzavon and etzev — both from the same root (עצב), both rendered hardship. The woman receives the same word for childbearing that the human will receive in v17 for working the ground. The two parallel curses pair: human-and-ground, woman-and-childbearing, bound by...	[ "etzev-itzavon", "teshuqah" ]
GEN-WOH-3:17	3	17	וּלְאָדָ֣ם אָמַ֗ר כִּֽי־שָׁמַעְתָּ֮ לְק֣וֹל אִשְׁתֶּךָ֒ וַתֹּ֙אכַל֙ מִן־הָעֵ֔ץ אֲשֶׁ֤ר צִוִּיתִ֙יךָ֙ לֵאמֹ֔ר לֹ֥א תֹאכַ֖ל מִמֶּ֑נּוּ אֲרוּרָ֤ה הָֽאֲדָמָה֙ בַּֽעֲבוּרֶ֔ךָ בְּעִצָּבוֹן֙ תֹּֽאכֲלֶ֔נָּה כֹּ֖ל יְמֵ֥י חַיֶּֽיךָ׃	he	And to the human he said, "Because you have listened to the voice of your woman and have eaten from the tree of which I commanded you, saying, 'You shall not eat from it' — cursed is the ground because of you; in hardship you shall eat of it all the days of your life.	And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life;	American Standard Version (1901)	Public Domain	The curse falls on the ground, not on the human. Arurah ha-adamah ba-avurecha — 'cursed is the ground because of you'. Read precisely: of the three speeches in v14–19, the serpent is cursed (v14, arur attah 'cursed are you'), the ground is cursed (v17, arurah ha-adamah 'cursed is the ground'), but the human...	[ "ha-adam", "adam-adamah", "arur-ha-adamah", "etzev-itzavon" ]
GEN-WOH-3:18	3	18	וְק֥וֹץ וְדַרְדַּ֖ר תַּצְמִ֣יחַֽ לָ֑ךְ וְאָכַלְתָּ֖ אֶת־עֵ֥שֶׂב הַשָּׂדֶֽה׃	he	It shall sprout thorns and thistles for you; and you shall eat the herb of the field.	thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;	American Standard Version (1901)	Public Domain	Qots ve-dardar — thorns and thistles. The ground's answer to the human's labour will be resistance, not only food; the pair is a hendiadys for hostile scrub. It marks the move from the garden — where every tree "desirable to the sight and good for food" grew (2:9) — to open country, where sustenance must be force...	[]
GEN-WOH-3:19	3	19	בְּזֵעַ֤ת אַפֶּ֙יךָ֙ תֹּ֣אכַל לֶ֔חֶם עַ֤ד שֽׁוּבְךָ֙ אֶל־הָ֣אֲדָמָ֔ה כִּ֥י מִמֶּ֖נָּה לֻקָּ֑חְתָּ כִּֽי־עָפָ֣ר אַ֔תָּה וְאֶל־עָפָ֖ר תָּשֽׁוּב׃	he	By the sweat of your face you shall eat bread until you return to the ground, for from it you were taken; for you are dust, and to dust you shall return.	in the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.	American Standard Version (1901)	Public Domain	Ki afar attah v'el afar tashuv — for you are dust, and to dust you shall return. The closing line of the human's speech is not announcing a new fate but stating the standing one. Afar 'dust' is the same word as in 2:7, where the human was formed from dust of the ground. The verse closes the etymological arc: du...	[ "adam-adamah" ]
GEN-WOH-3:20	3	20	וַיִּקְרָ֧א הָֽאָדָ֛ם שֵׁ֥ם אִשְׁתּ֖וֹ חַוָּ֑ה כִּ֛י הִ֥וא הָֽיְתָ֖ה אֵ֥ם כָּל־חָֽי׃	he	The human called his woman's name Chavvah, because she became the mother of all living.	And the man called his wife`s name Eve; because she was the mother of all living.	American Standard Version (1901)	Public Domain	The third naming. The species was named adam by the Elohim (1:26–27); the gender-counterpart was named Ishah by the human (2:23); now in 3:20 the human gives his woman a personal name — Chavvah, glossed by the verse as connected to chai 'living, life'. The naming comes after the death-prediction of v19, a...	[ "ha-adam", "chavvah-em-kol-chai" ]
GEN-WOH-3:21	3	21	וַיַּעַשׂ֩ יְהוָ֨ה אֱלֹהִ֜ים לְאָדָ֧ם וּלְאִשְׁתּ֛וֹ כָּתְנ֥וֹת ע֖וֹר וַיַּלְבִּשֵֽׁם׃ (פ)	he	YHWH-Elohim made for the human and his woman garments of skin, and clothed them.	And Jehovah God made for Adam and for his wife coats of skins, and clothed them.	American Standard Version (1901)	Public Domain	An upgrade from improvisation. The fig-leaf belts of v7 are replaced with full-coverage tunics of hide. The verse is given in three terse verbs: made … garments … clothed. The text is silent on where the skins came from — the first implied animal death in Genesis sits in this gap. Tradition has filled it in many ...	[ "yhwh-elohim", "ha-adam", "katnot-or" ]
GEN-WOH-3:22	3	22	וַיֹּ֣אמֶר ׀ יְהוָ֣ה אֱלֹהִ֗ים הֵ֤ן הָֽאָדָם֙ הָיָה֙ כְּאַחַ֣ד מִמֶּ֔נּוּ לָדַ֖עַת ט֣וֹב וָרָ֑ע וְעַתָּ֣ה ׀ פֶּן־יִשְׁלַ֣ח יָד֗וֹ וְלָקַח֙ גַּ֚ם מֵעֵ֣ץ הַֽחַיִּ֔ים וְאָכַ֖ל וָחַ֥י לְעֹלָֽם׃	he	YHWH-Elohim said, "Behold, the human has become like one of us, knowing good and bad. And now, lest he reach out his hand and take also from the tree of life, and eat, and live forever—"	And Jehovah God said, Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever-	American Standard Version (1901)	Public Domain	The second explicit divine plural. The first was 1:26 ('let us make humankind in our image'); this is the second. Both pivot on what humans share with the speaker(s). In 1:26 the Elohim made humankind in their (the Elohim-class') image; in 3:22 the human has — by the eating — become like one of them, specifical...	[ "yhwh-elohim", "ha-adam", "ke-achad-mimmennu", "etz-chayim-daat" ]
GEN-WOH-3:23	3	23	וַֽיְשַׁלְּחֵ֛הוּ יְהוָ֥ה אֱלֹהִ֖ים מִגַּן־עֵ֑דֶן לַֽעֲבֹד֙ אֶת־הָ֣אֲדָמָ֔ה אֲשֶׁ֥ר לֻקַּ֖ח מִשָּֽׁם׃	he	So YHWH-Elohim sent him out of the garden of Eden, to work the ground from which he had been taken.	therefore Jehovah God sent him forth from the garden of Eden, to till the ground from whence he was taken.	American Standard Version (1901)	Public Domain	The work of v15 of chapter 2 continues, but outside. The human was placed in the garden 'to work it and to guard it' (2:15, לְעָבְדָהּ וּלְשָׁמְרָהּ). He is now sent to work the ground (לַעֲבֹד אֶת־הָאֲדָמָה) — the same verb עָבַד avad, but the object has shifted from the garden (or the adamah-of-the-garden) ...	[ "yhwh-elohim", "gan-be-eden", "adam-adamah", "le-ovdah-ul-shomrah" ]
GEN-WOH-3:24	3	24	וַיְגָ֖רֶשׁ אֶת־הָֽאָדָ֑ם וַיַּשְׁכֵּן֩ מִקֶּ֨דֶם לְגַן־עֵ֜דֶן אֶת־הַכְּרֻבִ֗ים וְאֵ֨ת לַ֤הַט הַחֶ֙רֶב֙ הַמִּתְהַפֶּ֔כֶת לִשְׁמֹ֕ר אֶת־דֶּ֖רֶךְ עֵ֥ץ הַֽחַיִּֽים׃ (ס)	he	He drove out the human, and placed at the east of the garden of Eden the cherubim and the flaming blade that turns itself, to guard the way to the tree of life.	So he drove out the man; and he placed at the east of the garden of Eden the Cherubim, and the flame of a sword which turned every way, to keep the way of the tree of life.	American Standard Version (1901)	Public Domain	Two guardians, one access denied. K'ruvim are the composite hybrid figures of ANE iconography — winged sphinxes flanking thrones and temple thresholds, not the cherubic putti of later Christian art. They reappear in the Hebrew Bible as the throne-bearers of YHWH (1 Sam 4:4, Ezek 10), as flanking the Ark (Ex 25:18...	[ "ha-adam", "gan-be-eden", "k-ruvim-lahat-cherev" ]
GEN-WOH-4:1	4	1	וְהָ֣אָדָ֔ם יָדַ֖ע אֶת־חַוָּ֣ה אִשְׁתּ֑וֹ וַתַּ֙הַר֙ וַתֵּ֣לֶד אֶת־קַ֔יִן וַתֹּ֕אמֶר קָנִ֥יתִי אִ֖ישׁ אֶת־יְהוָֽה׃	he	The human knew his woman Chavvah, and she conceived and bore Cain. She said, "I have made a man — YHWH himself!"	And the man knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man with [the help of] Jehovah.	American Standard Version (1901)	Public Domain	A startling birth-saying. The verse ends with one of the strangest constructions in Genesis: קָנִיתִי אִישׁ אֶת־יְהוָה qaniti ish et-YHWH. The verb קָנָה qana spans 'acquire, get, possess' and 'create, beget' (used of divine creation in 14:19, Ps 139:13). אֶת־יְהוָה et-YHWH is the direct-object marker followed by t...	[ "ha-adam", "chavvah-em-kol-chai", "qaniti-et-yhwh" ]
GEN-WOH-4:2	4	2	וַתֹּ֣סֶף לָלֶ֔דֶת אֶת־אָחִ֖יו אֶת־הָ֑בֶל וַֽיְהִי־הֶ֙בֶל֙ רֹ֣עֵה צֹ֔אן וְקַ֕יִן הָיָ֖ה עֹבֵ֥ד אֲדָמָֽה׃	he	She bore again — his brother Hevel. Hevel became a shepherd of flock, and Cain became a worker of the ground.	And again she bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.	American Standard Version (1901)	Public Domain	The second son arrives in silence. Where Cain's birth was crowned by Chavvah's elaborate etymology (v1), Hevel's birth is given in five Hebrew words with no naming-speech, no etymology, no comment. He is his brother before he is named. The name itself — הֶבֶל hevel — is the word that opens Qohelet ('vapor of vapo...	[ "hevel", "oved-adamah-roeh-tzon", "adam-adamah" ]
GEN-WOH-4:3	4	3	וַֽיְהִ֖י מִקֵּ֣ץ יָמִ֑ים וַיָּבֵ֨א קַ֜יִן מִפְּרִ֧י הָֽאֲדָמָ֛ה מִנְחָ֖ה לַֽיהוָֽה׃	he	After some time, Cain brought from the fruit of the ground an offering to YHWH.	And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto Jehovah.	American Standard Version (1901)	Public Domain	Minchah — an offering. The word is the general term for a presented gift or tribute (it will later specialize to the grain-offering of the priestly system, Lev 2). Cain, the worker of the ground, brings what the ground yields: from the fruit of the ground. The description is unmarked — no mention of quality, fi...	[ "adam-adamah", "minchah-shaah" ]
GEN-WOH-4:4	4	4	וְהֶ֨בֶל הֵבִ֥יא גַם־ה֛וּא מִבְּכֹר֥וֹת צֹאנ֖וֹ וּמֵֽחֶלְבֵהֶ֑ן וַיִּ֣שַׁע יְהוָ֔ה אֶל־הֶ֖בֶל וְאֶל־מִנְחָתֽוֹ׃	he	And Hevel also brought — from the firstborn of his flock, and from their fat portions. YHWH looked favorably on Hevel and on his offering;	And Abel, he also brought of the firstlings of his flock and of the fat thereof. And Jehovah had respect unto Abel and to his offering:	American Standard Version (1901)	Public Domain	Hevel's offering is described with two markers Cain's lacked: the firstborn of his flock (bekhorot) and their fat portions (chelev) — the firstlings and the choicest part, the fat later reserved as the deity's own portion (Lev 3:16). Where Cain brought produce, Hevel brought the best of it. Vayisha — from...	[ "hevel", "minchah-shaah" ]
GEN-WOH-4:5	4	5	וְאֶל־קַ֥יִן וְאֶל־מִנְחָת֖וֹ לֹ֣א שָׁעָ֑ה וַיִּ֤חַר לְקַ֙יִן֙ מְאֹ֔ד וַֽיִּפְּל֖וּ פָּנָֽיו׃	he	but on Cain and on his offering he did not look favorably. Cain burned greatly, and his face fell.	but unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.	American Standard Version (1901)	Public Domain	The text gives no reason. YHWH regards one offering and not the other; no verse explains why. Tradition fills the gap: the rabbinic and patristic readings note that Hevel brought firstborn and fat portions — the choicest parts — while Cain's offering is described only as 'from the fruit of the ground' with no e...	[ "minchah-shaah" ]
GEN-WOH-4:6	4	6	וַיֹּ֥אמֶר יְהוָ֖ה אֶל־קָ֑יִן לָ֚מָּה חָ֣רָה לָ֔ךְ וְלָ֖מָּה נָפְל֥וּ פָנֶֽיךָ׃	he	YHWH said to Cain, "Why have you burned, and why has your face fallen?	And Jehovah said unto Cain, Why art thou wroth? and why is thy countenance fallen?	American Standard Version (1901)	Public Domain	The divine question comes before the deed, not after. Where 3:9 and v9 below interrogate a transgression already committed, here YHWH addresses Cain in the gap between the fallen face and the raised hand — why has your face fallen? — turning the moment into an offered choice rather than a verdict. The mercy of the ...	[]
GEN-WOH-4:7	4	7	הֲל֤וֹא אִם־תֵּיטִיב֙ שְׂאֵ֔ת וְאִם֙ לֹ֣א תֵיטִ֔יב לַפֶּ֖תַח חַטָּ֣את רֹבֵ֑ץ וְאֵלֶ֙יךָ֙ תְּשׁ֣וּקָת֔וֹ וְאַתָּ֖ה תִּמְשָׁל־בּֽוֹ׃	he	Is it not so: if you do well, lifting; and if you do not do well, sin couches at the door — and its longing is for you, but you shall rule over it."	If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door: and unto thee shall be its desire, but do thou rule over it.	American Standard Version (1901)	Public Domain	Two grammatical features and one cross-textual parallel. First, sin couches at the door. חַטָּאת chatat is grammatically feminine, but רֹבֵץ rovetz is masculine — a grammatical mismatch suggesting sin is being personified as a male figure (an animal, a demon) crouching at the doorway. The verb רָבַץ ravats is ...	[ "chatat-rovetz", "teshuqah-mashal-parallel" ]
GEN-WOH-4:8	4	8	וַיֹּ֥אמֶר קַ֖יִן אֶל־הֶ֣בֶל אָחִ֑יו וַֽיְהִי֙ בִּהְיוֹתָ֣ם בַּשָּׂדֶ֔ה וַיָּ֥קָם קַ֛יִן אֶל־הֶ֥בֶל אָחִ֖יו וַיַּהַרְגֵֽהוּ׃	he	Cain spoke to his brother Hevel. And while they were in the field, Cain rose up against his brother Hevel and killed him.	And Cain told Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.	American Standard Version (1901)	Public Domain	The unfinished sentence. The Masoretic text leaves a gap: Cain spoke to his brother Hevel — and then nothing. What Cain said is not recorded. The verse continues with and while they were in the field. The Samaritan Pentateuch, the LXX, and several other ancient versions fill the gap with a clause like *'Let us ...	[ "hevel" ]
GEN-WOH-4:9	4	9	וַיֹּ֤אמֶר יְהוָה֙ אֶל־קַ֔יִן אֵ֖י הֶ֣בֶל אָחִ֑יךָ וַיֹּ֙אמֶר֙ לֹ֣א יָדַ֔עְתִּי הֲשֹׁמֵ֥ר אָחִ֖י אָנֹֽכִי׃	he	YHWH said to Cain, "Where is Hevel your brother?" And he said, "I do not know — am I my brother's keeper?"	And Jehovah said unto Cain, Where is Abel thy brother? And he said, I know not: am I my brother`s keeper?	American Standard Version (1901)	Public Domain	The second divine 'where' question. In 3:9 YHWH-Elohim asked the human ayekka — 'where are you?'. Now YHWH asks Cain ei hevel achikha — 'where is Hevel your brother?'. The first question opened a chain of self-disclosure; this one opens a chain of denial. Cain answers with a lie (I do not know) and a rhetoric...	[ "ayekka" ]
GEN-WOH-4:10	4	10	וַיֹּ֖אמֶר מֶ֣ה עָשִׂ֑יתָ ק֚וֹל דְּמֵ֣י אָחִ֔יךָ צֹעֲקִ֥ים אֵלַ֖י מִן־הָֽאֲדָמָֽה׃	he	He said, "What have you done? The voice of your brother's bloods cries out to me from the ground."	And he said, What hast thou done? the voice of thy brother`s blood crieth unto me from the ground.	American Standard Version (1901)	Public Domain	Demei achikha tzo'aqim — your brother's bloods cries out. Two precise Hebrew features. דְּמֵי demei is the plural of דָּם dam — Hebrew uses plural blood for shed blood, blood as forensic evidence (Lev 17:4, Isa 33:15, Hab 2:8). The plural is a register of testimony. And the participle צֹעֲקִים tzo'aqim is i...	[ "damei-tzo'aqim", "adam-adamah" ]
GEN-WOH-4:11	4	11	וְעַתָּ֖ה אָר֣וּר אָ֑תָּה מִן־הָֽאֲדָמָה֙ אֲשֶׁ֣ר פָּצְתָ֣ה אֶת־פִּ֔יהָ לָקַ֛חַת אֶת־דְּמֵ֥י אָחִ֖יךָ מִיָּדֶֽךָ׃	he	And now, cursed are you, from the ground which opened its mouth to take your brother's bloods from your hand.	And now cursed art thou from the ground, which hath opened its mouth to receive thy brother`s blood from thy hand;	American Standard Version (1901)	Public Domain	The first human to receive the curse formula directly. In 3:14 the serpent received arur attah ('cursed are you'). In 3:17 the ground received arurah ha-adamah ('cursed is the ground'). The human and the woman did not. Now in 4:11, Cain receives arur attah — the same formula given to the serpent. The line t...	[ "arur-min-ha-adamah", "adam-adamah", "damei-tzo'aqim" ]
GEN-WOH-4:12	4	12	כִּ֤י תַֽעֲבֹד֙ אֶת־הָ֣אֲדָמָ֔ה לֹֽא־תֹסֵ֥ף תֵּת־כֹּחָ֖הּ לָ֑ךְ נָ֥ע וָנָ֖ד תִּֽהְיֶ֥ה בָאָֽרֶץ׃	he	When you work the ground, it shall no longer give its strength to you; a wanderer and a fugitive you shall be on the land.	when thou tillest the ground, it shall not henceforth yield unto thee its strength; a fugitive and a wanderer shalt thou be in the earth.	American Standard Version (1901)	Public Domain	The mandate withdrawn. The verb עָבַד avad ('to work') is Cain's defining occupation (v2: oved adamah). YHWH does not forbid the work — Cain is told 'when you work the ground' — but the response of the ground is withdrawn: it shall no longer give its strength to you. The relation of work-to-yield is broken for ...	[ "adam-adamah", "na-va-nad", "le-ovdah-ul-shomrah" ]
GEN-WOH-4:13	4	13	וַיֹּ֥אמֶר קַ֖יִן אֶל־יְהוָ֑ה גָּד֥וֹל עֲוֺנִ֖י מִנְּשֹֽׂא׃	he	Cain said to YHWH, "My iniquity is too great to bear."	And Cain said unto Jehovah, My punishment is greater than I can bear.	American Standard Version (1901)	Public Domain	The triple ambiguity. עָוֹן avon spans three senses: (1) the act of sin, (2) the guilt it carries, (3) the punishment/consequence of the sin. The lexicon does not separate them — one word holds all three. The verb נָשָׂא nasa is similarly multivalent: 'to bear, carry, lift' — and in theological register, 'to ...	[ "avon-mins'so" ]
GEN-WOH-4:14	4	14	הֵן֩ גֵּרַ֨שְׁתָּ אֹתִ֜י הַיּ֗וֹם מֵעַל֙ פְּנֵ֣י הָֽאֲדָמָ֔ה וּמִפָּנֶ֖יךָ אֶסָּתֵ֑ר וְהָיִ֜יתִי נָ֤ע וָנָד֙ בָּאָ֔רֶץ וְהָיָ֥ה כָל־מֹצְאִ֖י יַֽהַרְגֵֽנִי׃	he	Behold, you have driven me out today from the face of the ground, and from your face I shall be hidden; I shall be a wanderer and a fugitive on the land, and anyone who finds me will kill me.	Behold, thou hast driven me out this day from the face of the ground; and from thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.	American Standard Version (1901)	Public Domain	Cain names four losses. He is driven from the face of the ground (the adamah he worked, now barren to him, v12); hidden from your face (exile from the divine presence — nistar, the same concealment the human attempted in 3:8, now imposed rather than chosen); a wanderer and fugitive; and exposed — *whoever...	[ "na-va-nad", "adam-adamah" ]
GEN-WOH-4:15	4	15	וַיֹּ֧אמֶר ל֣וֹ יְהוָ֗ה לָכֵן֙ כָּל־הֹרֵ֣ג קַ֔יִן שִׁבְעָתַ֖יִם יֻקָּ֑ם וַיָּ֨שֶׂם יְהוָ֤ה לְקַ֙יִן֙ א֔וֹת לְבִלְתִּ֥י הַכּוֹת־אֹת֖וֹ כָּל־מֹצְאֽוֹ׃	he	YHWH said to him, "Therefore — whoever kills Cain, he will be avenged sevenfold." And YHWH placed for Cain a sign, so that no one who found him would strike him.	And Jehovah said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And Jehovah appointed a sign for Cain, lest any finding him should smite him.	American Standard Version (1901)	Public Domain	A protection, not a brand. The conventional 'mark of Cain' has a long medieval afterlife, often imagined as a forehead-stamp visible to other humans. The Hebrew is more open. אוֹת ot is sign in the generic sense — covering the rainbow (9:13), circumcision (17:11), the Sabbath (Ex 31:13), and miraculous portents (...	[ "ot-l-kayin" ]
GEN-WOH-4:16	4	16	וַיֵּ֥צֵא קַ֖יִן מִלִּפְנֵ֣י יְהוָ֑ה וַיֵּ֥שֶׁב בְּאֶֽרֶץ־נ֖וֹד קִדְמַת־עֵֽדֶן׃	he	Cain went out from the presence of YHWH, and settled in the land of Nod, east of Eden.	And Cain went out from the presence of Jehovah, and dwelt in the land of Nod, on the east of Eden.	American Standard Version (1901)	Public Domain	The condition becomes the address. נוֹד Nod is morphologically identical to the participle נָד nad ('wandering') from v12. The land's name is Cain's punishment — 'the land of Wandering'. He is sentenced to wander and then settles in Wandering. The geography fuses with the verdict. East of Eden — קִדְמַת־עֵדֶ...	[ "eretz-nod-qidmat-eden" ]
GEN-WOH-4:17	4	17	וַיֵּ֤דַע קַ֙יִן֙ אֶת־אִשְׁתּ֔וֹ וַתַּ֖הַר וַתֵּ֣לֶד אֶת־חֲנ֑וֹךְ וַֽיְהִי֙ בֹּ֣נֶה עִ֔יר וַיִּקְרָא֙ שֵׁ֣ם הָעִ֔יר כְּשֵׁ֖ם בְּנ֥וֹ חֲנֽוֹךְ׃	he	Cain knew his wife, and she conceived and bore Hanokh. And he was building a city, and he called the name of the city after the name of his son — Hanokh.	And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.	American Standard Version (1901)	Public Domain	The first city. Cain — sentenced to wander — builds a city. The Hebrew is precise about the contradiction: בֹּנֶה עִיר boneh ir, a present-participle of habitual action ('he was building'). The verse does not present a finished city but an ongoing project. The city is named after Cain's son Hanokh (חֲנוֹךְ from ח...	[]
GEN-WOH-4:18	4	18	וַיִּוָּלֵ֤ד לַֽחֲנוֹךְ֙ אֶת־עִירָ֔ד וְעִירָ֕ד יָלַ֖ד אֶת־מְחֽוּיָאֵ֑ל וּמְחִיּיָאֵ֗ל יָלַד֙ אֶת־מְת֣וּשָׁאֵ֔ל וּמְתוּשָׁאֵ֖ל יָלַ֥ד אֶת־לָֽמֶךְ׃	he	To Hanokh was born Irad; and Irad fathered Mehuyael; and Mehuyael fathered Methushael; and Methushael fathered Lamech.	And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methushael; and Methushael begat Lamech.	American Standard Version (1901)	Public Domain	A genealogy that shadows another. The Cainite line here — Enoch, Irad, Mehujael, Methushael, Lamech — runs remarkably close to the Sethite line of chapter 5: the two share a skeleton (Cain/Kenan, Enoch/Enoch, Irad/Jared, Mehujael/Mahalalel, Methushael/Methuselah, and Lamech in both). The overlap in names and order ...	[]
GEN-WOH-4:19	4	19	וַיִּֽקַּֽח־ל֥וֹ לֶ֖מֶךְ שְׁתֵּ֣י נָשִׁ֑ים שֵׁ֤ם הָֽאַחַת֙ עָדָ֔ה וְשֵׁ֥ם הַשֵּׁנִ֖ית צִלָּֽה׃	he	Lamech took for himself two wives: the name of the first was Adah, and the name of the second Tzillah.	And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah.	American Standard Version (1901)	Public Domain	Two wives — the first polygamy the narrative records, and it is set in the line of Cain. The text passes no explicit sentence, but the placement is pointed: Lamech, seventh from Adam in this line, is the figure whose boast (vv. 23–24) escalates Cain's vengeance from sevenfold to seventy-sevenfold. Adah and Tzillah ar...	[]
GEN-WOH-4:20	4	20	וַתֵּ֥לֶד עָדָ֖ה אֶת־יָבָ֑ל ה֣וּא הָיָ֔ה אֲבִ֕י יֹשֵׁ֥ב אֹ֖הֶל וּמִקְנֶֽה׃	he	Adah bore Yaval; he was the ancestor of those who dwell in tents and have livestock.	And Adah bare Jabal: he was the father of such as dwell in tents and [have] cattle.	American Standard Version (1901)	Public Domain	The arts of civilization descend from the line of the exile. The formula avi X — "father/ancestor of" those who live or work a certain way — is aetiological: Yaval is cast as the founder of tent-dwelling herding (mobile pastoralism), his brother Yuval of music (v21), and their half-brother Tuval-Cain of metallurg...	[]

End of preview.

Genesis — Wheel of Heaven Translation

A verse-aligned parallel corpus of Genesis — the Hebrew source text alongside the Wheel of Heaven English translation, with transliteration, manuscript-witness attribution, per-verse translator commentary, an aligned public-domain reference translation, and a translation glossary. An English translation of Genesis from the pointed Hebrew of the Westminster Leningrad Codex (Public Domain), presented in parallel with the source. Per-verse commentary documents the lexical choices that distinguish this rendering from inherited English versions — the plurality of Elohim, three distinct creation verbs (bara, asah, yatsar) preserved, raqia as a hammered-out dome, taninim as great dragons (the Chaoskampf demythologization made visible), the cohortative na'aseh in 1:26, tselem and demut as physical resemblance, the polemical avoidance of shemesh and yareach in 1:14–16, the seam at YHWH-Elohim in 2:4, ha-adam held as a category-noun rather than a proper name, tzela read as 'side' rather than 'rib', and ezer kenegdo read as 'counterpart fitting him' rather than 'helper'. Chapters 1–9 (creation through Noah's covenant and vineyard) are signed off as stable against translation-glossary v2.0.0. Chapters 10–11 (the Table of Nations and the Babel narrative — including the Nimrod parenthesis, the gibbor-class continuity with 6:4, the naase lanu shem / havah neredah cohortative symmetry, and the ten-generation line from Shem to Abram) are drafted against v2.1.0, awaiting human review. The primaeval-history arc (Genesis 1–11) is the project's first completed Translation-track unit.

Files

genesis-woh.jsonl — 1533 rows, one per verse.
glossary.json — the 194-entry translation glossary (the lexical decisions that make this a Wheel of Heaven translation rather than a generic one).

Columns

ref, chapter, verse, original (source script), original_lang, transliteration, english (WoH translation), reference_english (aligned public-domain translation; empty where none is available), reference_version, reference_license, commentary (translator's note; populated only for verses the editor annotated), glossary_refs, witness_primary, witness_secondary.

Reference translation

This edition bundles an aligned reference translation — American Standard Version (1901) (Public Domain) — in the reference_english column, joined to the source verse-by-verse and covering 1532 of 1533 verses (100%); the remaining verses differ in versification between the editions and are left blank. It is the neutral control the Wheel of Heaven rendering can be read against: where english and reference_english diverge, the glossary and commentary explain why (e.g. Elohim kept as a plural, taninim as great dragons, ruach as breath rather than Spirit).

Method & provenance

Produced under the Wheel of Heaven Translation Program (translator → editor → reviewer → human sign-off).

Review status: editor + reviewer reviewed per chapter (sign-off packages on file).

Source: https://github.com/wheelofheaven/www.wheelofheaven.io/issues/12

License & citation

The Wheel of Heaven layer — source pointing, English translation, per-verse commentary, and glossary — is dedicated to the public domain under CC0-1.0. The bundled reference_english column is American Standard Version (1901), itself in the Public Domain and carrying no additional restrictions. Documentation and the reading edition: https://www.wheelofheaven.world/library/genesis-woh/.

Wheel of Heaven Translation Program. Genesis (Wheel of Heaven Translation). Wheel of Heaven, 2026. CC0-1.0. https://www.wheelofheaven.world/library/genesis-woh/

Downloads last month: 11

Total file size:

3.6 MB