Gen. 3:24 (1) {So} he drove out [(Sh in R esh G imel Yod Vau)]
(2) the man [(Final Mem Daleth Aleph He Tau Aleph) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth.];
and he placed [(Final N un C ap h Sh in Yod Vau) “He caused to dwell in a tabernacle the cherubim“] at the east [(Final Mem Daleth Qoph Mem) east - Heb. qedem and other forms of this root, front, aforetime, east; mizrah, place of the sunrise, east; Gr. anatole, rising, east. Note in Gen. 2:8 Yahweh God planted a garden “eastward” in Eden.]
of the garden of [(Final Nun Gimel Lamed) garden - Heb. gan, gannah, a covered or hidden place; Gr. kepos];
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Cherubims (the cherubim) [(Final Mem Yod Beth Resh Caph He Tau Aleph) or K(uh)R(oo)V((ih)YM, cherub or cherubim mentioned 12 times in the Holy Bible, are winged celestial beings, one of the second order of angels, usually represented as a small angel, portrayed as a child with a chubby, rosy face. In the NT the Greek word for Cherubim is (‘Cheroubim’) regarded as the ideal representatives of redeemed animate creation. Ezekiel. 1:5-12 to the cherubim with four wings and four faces, but two wings were in the temple. In the Tabernacle and Temple they were represented by the two golden figures of two-winged living-creatures. Found also on the golden lid of the Ark of the Covenant and proceeding out of the Mercy Seat. This corresponds that redeemed men, restored to God on God’s conditions, would have access to the Tree of Life (Rev. 22:14). Psalms 18:10; Ezek. 28:4 suggest on occasion these beings are in view. Also see the visions of Ezek. 10:1-20; 11:22. The Cherubim were more than clouds or statues as seen in Ezek. 9:3; 10:1-22, which show that they are “living creatures.” The four faces of each of the cherubim (1:10) stand for the four “excellencies” of the created order: the lion, the greatest of all wild beast; the eagle, the greatest of the birds; the ox, the greatest of the
domesticated beast; and man, the crown of creation. Ezekiel could see, over the heads of the cherubim, the throne of the God, who is thus absolutely sovereign over his whole creation. Ezekiel’s vision explains the OT allusion to the Lord as seated (or enthroned) on or between the cherubim (Psalm 99:1); it is a metaphor of his total sovereignty. Likewise when the Lord rides on the cherubim (Psalm 18:10) all creation is subject to his sovereign rule and “intervention,” and all its powers are at his disposal. In Rev. 4:6-9; 5:6-4; 6:1-11; 14:3; 15:7; 19:4 are “four beast” (Gr. zoa, living creatures) identifying them with the cherubim. To sum up: The cherubim are the living chariots or carriers of God when appearing to men, in winged human form with the faces of a lion, ox, man, and eagle. They never come closer to man than when one took fire in his hand and gave it into the hands of “the man in linen” (Ezek. 10:7).
God first peopled the universe, or at least our part of it, with a hierarchy of holy angels, of whom one of the highest orders was the cherubim. One of them, perhaps the highest of all, was “the anointed cherub that coverth,” who was created beautiful and perfect in his ways. This cherub knew that he was
beautiful, but pride entered his heart and the first sin in the whole history of eternity occurred.] and {a flaming} (the flame of) [(Teth He Lamed Tau Aleph Vau) ”and the flaming”] (the) sword [(Beth Resh (C)Heth He) sword - Heb. hereb, a weapon for killing, is the common sword (Gen. 27:40, Exod 17:13).]
which turned every way [(Tau Caph Pe He Tau Mem He) “which turned itself ”; root Final C
ap h P e H e ],
to keep (guard) [(R esh M em Sh in Lamed) watch - Heb. ‘ashmurah, ‘ashmoreth, Gr. phylake; or guard is the translation of a number of Hebrew and Greek words, but only one is close and that is Mishmar “watch” as a general term for one who guards (Neh. 4:22, 23; Ezek. 38:7). Other words are Mishma’ath “guard” (2 Sam. 23:23; 1 Chron. 11:25); Tabbah “slaughter” in title of the “captain of the guard”; Ruts “runner” as in foot soldiers. In Gen. 2:15 “and {to} keep it” He R esh M em Sh in Lamed Vau.] the way of [(Final Caph Resh Daleth Tau Aleph)]
the tree of [(Final Tzaddi Ayin) tree - Heb. ‘ets, tree wood, Gr. dendron, tree, xylon, timber, wood, tree)]
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Genesis 4:1 “And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I
have gotten a man from the LORD.”
Gen. 4:1 {And} (now) Adam [(Final Mem Daleth Aleph He Vau) man or Adam - Heb. ‘adham, ‘ish, Gr. anthropos, also Gr. Adam, of the ground or taken out of the red earth.
knew [(Ayin Daleth Yod) earlier in Gen. 2:9 Yahweh God made to grow a tree of knowledge - Heb. Tau Ayin Daleth - possibly duat in the midst of the garden along with the tree of life. In Gen. 3:5 the serpent claims that the Elohim had knowledge of the tree and its effect, also God … “know(s)” in Gen. 3:5 is A yin D
aleth Yod.]
Eve [(He Vau (C)Heth Tau Aleph) Eve - Heb. hawwah, life, living, H(ah)V(aw)H see Gen. 3:20.] his wife [((Vau vowel) Tau Shin Aleph) in Gen. 2:24, 25 ish is “wife” also see Gen. 3:8, 3:17, 3:21]; and she conceived [(Resh He Tau Vau) root H e R esh H e ; earlier in Gen 3:16 “and thy conception” Final Caph Nun Resh He Vau, or birth or travail - in the OT the Hebrew word yaladh, “to bear a child,” for toil or trouble hul, “anguish,” halah, ”to be weak or sick,” ‘amal, “toil,” ‘invan, “occupation, task”],
and bare (bore) [(Daleth Lamed Tau Vau)] toledhoth, from a root yalad (D aleth L amed Y od ), to beget, used always in the plural, refers to lines of descent from ancestor and occurs in Gen. 2:4 with the phrase “these are the generations of,” (NIV “this is the account of”). Earlier in Gen. 3:16 it is found as “you shall bring forth” Yod Daleth Lamed Tau, Toledhi.]
Cain [(Final Nun Yod Qoph Tau Aleph) Cain or Q(ah)Y(ih)N, his name is a play on two Hebrew words; was known as progenitor of the Kenites (Num. 24:22); also a village in Judah (Josh. 15:57, NIV “Kain’). Seen later in Gen 15:19 is the Kenites [(Yod Nun Yod Qoph He Tau Aleph) Heb. Q(ay)YN(ih)Y or ha-qeni, smith; perhaps the same as those doomed by the prophecy of Balaam (Num. 24:21-22). As to the descendants of Hobah , the brother-in-law of Moses (Judg. 4:11), who visited him when Israel left Sinai and he invited him to act as pathfinder (Num. 10:29-32) which he did. Later, Heber the Kenite (4:11) separated moved north to Kedesh near the Sea of Galilee, making peace with Jabin king of Hazor.] and said (saying) [(Resh Mem Aleph Tau Vau)],
I have gotten [(Yod Tau Yod Nun Qoph) root H e N un Q oph ] a man [(Shin Yod Aleph) man - ‘adham, ‘ish, Gr. anthropos]
from the LORD (with the help of Yahweh) [(He Vau He Yod Tau Aleph) the LORD is equivalent to IHVH or YHWH, and used here without the Elohim designation.].
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