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Interlinear Translation



This version contains also the method to date back to the roots and distinguish the meanings. However, it contains only the verbal roots from where we draw away, in their inference or division, from d’Olivét. In order to avoid repetition, the notes concerning radical distinctions will be present only at their first appearance in the text, in any form they come from. In this section the vowels of the Hebrew text result extremely compromised from the reproduction, but we must always keep in mind that the original Hebrew text was devoid of vowels, which have been added at a later time.


To visualize the Hebrew language, written from right to left, it is necessary

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Chapter Four


The topic or the main topics of the chapter, coincide with the etymological topic of the name of number Four: all ideas of growth and multiplication of physical reality, material development, all that is sensible, everything perceived by the senses or the external form of things. The same topic is almost always present also in verses four, fourteen and twenty-four of each chapter. As the numbers and measurements of time, days, months and years, have a double faculty of expression, when the text requires for it, they are translated with the meaning of their names.


Translation with etymological dictionary

4.1 Thus the human being was conscious of his faculty; and she conceived, and produced the personality, and she said: I have acquired this from IHOAH.

King James Bible

4:1 And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD.



And the human being


He perceived, he had conscience, understanding, knowledge; he knew


The essence of the revelation of existence

His faculty


Thus she conceived, generated



And she propagated, extended



The essence of the acquisition, the assimilation. The personality, the beginning of the personality [1]


And she said



I have acquired, assimilated [2] [3]


vy  a

This reality, this being (of me, from)


The essence of IHOAH

[1] D’Olivét’ note:   !yq-ta  the-self-sameness of-Kain. Need I speak of the importance that the peoples of the Orient have attached to proper names, and of what deep mysteries their sages have often hidden beneath these names? Had I space here to express myself in this subject, my only perplexity would be making a choice among the numberless proofs. But the time is short and these notes are already too voluminous. The intellectual reader has no need of a vain display of useless erudition, to be taught what he already knows. Let it suffice therefore, for me to say that Moses is the one, of the writers of antiquity, who has developed most subtly the art of composing proper names. I have endeavoured to give an idea of his talent, or that of his instructors in this respect, by developing the name of universal man  ~da  collective unity, eternal similitude, and that of the Supreme Divinity  hwhy  the Being who is, who was, and who will be. But I must make it clear that these two names, and some others, were sufficiently elevated by their nature to be translatable without danger. The names which follow will be, almost all, a very different matter. Moses has been often obliged to throw over them a veil, that I ought and wish to respect. Although I might perhaps give the literal word, I shall not do so. I inform my reader of this in order that he may be watchful: for if he desire it, nothing shall prevent him from knowing. The root of the name Kain, is  !q  which is composed of the eminently compressive and trenchant sign  q  and that of produced being  !  It develops the idea of strongest compression and of most centralized existence. In the proper name under consideration, it is presented animated by the sign of manifested power: thus  !yq can signify the strong, the powerful, the rigid, the vehement, and also the central, that which serves as basis, rule, measure; that which agglomerates, appropriates, seizes, comprehends, assimilates with itself. It is in this last sense that Moses appears to have represented it in the verb which follows.”

[2] D’Olivét’ note:   ytynq  I-did-centre. This is the verb  hAnïq  used according to the positive form, active movement, first person, past tense. The Hellenist translators who have made it signify to get, have chosen, as is their habit, the most restricted sense. The Arabic words (arabic font) and (arabic font) which have the same root, signify to forge, to agglomerate, to equalize, to form. The Samaritan translator has rendered this same verb  hAnïq  by which Moses explains the name of Kain, by (samaritan font) to rule, to display the power of a king; so as to have good cause for saying that, in a multitude of tongues, the idea of power and of royalty has come from the root Kan, Kin, or Kain. See Rad. Vocab.”

[3] “…I have acquired”: This word is the name Cain, the origin of the personality, used as verb. From Genesis 3.20 on, in the whole Creation, the human being will not speak anymore; he will do it only through his willing faculty. Cain today we call it, the personality; and this is its origin, its birth. Thus it is Adam through his wife, the human being, through his willing faculty, who said, I have acquired this reality, this being (that was not found in the whole Nature) from IHOAH. This is also the reason why Abel does not speak.




4.2 And she added the extension of his ambit, diffusion; and diffusion was the physical increase in human beings, while personality was the individual division in God’s likeness.

4:2 And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.




And she completed, finished; she add for its perfection


Through the emission, emanation



The essence of his identity, unity, ambit, place, context (of the personality) [1]


 lb     h

The essence of the profusion, diffusion, extension, the multiplying faculty of the spirit, soul


And the diffusion was


 w[      r

The physical and material emanation [2]



(Of the) increase of the beings [3]


And the personality




(For) the physical separation, the physical distinction, for express physically the individuality [4]


(In God’s) likeness

[1] The Hebrew word means: “equilibrium, equality, identity, fraternity: Brother, kinsman, associate, neighbour: the common hearth where all assemble”. But also: ambit, place, context. One, first; all ideas attached to the identity, to the unity”. That is to say, the ambit, place, context of the single personality; because Abel means diffusion, extension, the multiplying faculty of the spirit, soul and life; and his “work” is the physical increase of the human beings (in God’s likeness), while Cain’s “work” is the individual division of the human beings in God’s likeness.

[2] In the biblical translations, this same Hebrew word, in Gen. 2.9; 2.17; 3.5; 3.22; 6.5; 8.21, is translated evil and wickedness.

[3] D’Olivét’ note: “…because this is again a consequence of the degradation of its vocal sound of which I have spoken sufficiently. All that I believe necessary to add is, that the Hellenists have rendered the word  !ac  by (greek font), a flock of sheep, because they have taken it, following their habit, in the most restricted sense. For the sign of final movement  c  being united with the root  !a  or  !Aa  produced being, has made it in general  !ac  indefinite being; in particular, a body. Now it is very easy to perceive that this word  !ac{   signifying a body, needs only a simple abstraction of thought, to make it signify a troop or a flock. The Hebrews have said a corps of sheep, and simply a corps, to express a flock; as we say a corps of soldiers, and simply a corps, to signify a troop. The Samaritan renders the word  !ac  by that of (samaritan font) which contains the several significations of tabernacle, temporal dwelling, time, corporeal aggregation, corps, etc. It is the analogue of the Hebraic root  !A[  as can be seen in the Radical Vocabulary.”

[4] The physical manifestation of the individuality. The same word in Gen. 2.5; 2.15; 3.23; 4.12; 9.25/26/27.





4.3 Therefore, by virtue of the (seventh) day, the personality brought the fruits of likeness through individual existence to IHOAH.

4:3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.



Now it was



For the purpose, the goal


Of the days (the seven days)


That he brought


The personality


The effect, product, consequence


Of the likeness



Through the individual existence [1]



[1] This word is simply Noah’s name preceeded by the extractive or partitive article and followed by the final emphatic sign. See Gen. 2.15; 4.4; 4.5; 5.29; 6.6; 6.7; 8.4; 8.21.





4.4 And diffusion also brought the features of the increase of the beings and their faculty; and IHOAH established the diffusion of life and its individual existence.

4:4 And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering:



And the diffusion of the life


He brought


Also he


For the distinctive features, peculiarities [1]


Of his increase of the beings


  !     bl      wx

And of the extension of their living faculties



And He consolidated, cemented




To the diffusion of the life



And to the action of his individual existence [2]

[1] D’Olivét’ note: “The word  rkb  comes from the two roots  rk  and  ab  of which the first  ab  develops every idea of progression, of gradual progress, of generative development; the second  rk  designates all apparent, eminent things which serve as monument, as distinctive mark; so that, by  rkb  should be understood, that which, in a series of beings, takes precedence, dominates, characterizes, announces, presages, etc.”

[2] The name Noah, preceeded by the extractive or partitive article, in the construct state, with the suffix of the 3rd person masculine singular.





4.5 But to personality and its individual existence He did not; so Cain was completely sterile and his being was contracted.

4:5 But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.



But to the personality


And to the individual existence of him




He consolidated, cemented



Which produced the sterility and aridity


Of the personality





And they was set aside, hidden, estranged, alienated


!a     ap

The being of him; the me of the being; the phenomenon, the manifestations, the faculties of him





4.6 Then IHOAH said to the personality: Why are thou unfruitful? and why are thy faculties contracted?

4:6 And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen?



And He said




To the personality





Sterility and aridity


To thee


And why


They are set aside, hidden, estranged, alienated


Thy being, thine faculties





4.7 If thou are fruitful, it will be thy foundation; if thou do not extend thyself, inhibition and failure will be manifested in thee.

4:7 If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.



The not (being) [1]


 bj       ba        bwj

If you will be generating, fruitful, effective


 twa        f

As sign, reality, fundament, consistency [2]


And if




Thou will be generating, fruitful, effective


 wx        tp

To the extension, to open, to give spaces to manifest the existence [3]


 aj       wx     Or     jx

(The) failure


 #a        bwr

(And) inhibition, arrest, stop, barrier, closing


And toward thee


 qwv        qv

His inclination, tension


And thou


Thine manifestation in it [4]

[1] D’Olivét’ note: “the-not-being. The bold and numerous ellipses with which this verse abounds, render it very difficult to be understood. It is generally the manner of Moses, to be lavish with ellipses when making the Divinity speak. At first, it is here the negative relation  aAlÜ  not, which, animated by means of the sign  A  and inflected substantively by means of the determinative article  h  makes the entire phrase a single word issuing simultaneously from the mouth of GOD. It seems, by an effect of this boldness, that the divine thought is substantialized, as it were, so as to be grasped by man.”

[2] D’Olivét’ note: “that-the-sign. What then could be more rapid than this figure? The pronominal article  f  united without intermediary to the designative preposition  ta  does it not depict with an inimitable energy, the rapidity with which the good that man does, leaves its imprint in his soul? This is the seal of Moses. The translation of the Hellenists here is wholly amphibological. These are words which are related one with another without forming any meaning.”

[3] We can see in this word, the door, the name Japheth. See also Gen. 6.16; 7.11, 8.6; 9.27.

[4] Same word and same meaning in Gen. 1.18 and 3.16.





4.8 But the personality manifested himself in the diffusion, his place, and this became their natural union; the personality was established through the diffusion of life, his ambit; he generated his development.

4:8 And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him



And he express itself, his will, its faculty


The personality


Through the diffusion of the life


Its identity, unity, ambit, place, context


And that became [1]


The existence together of they


In nature


 ~wq      wq

And he was established, constituted


The personality


Through the diffusion of the life


His identity, unity, ambit, place, context


 ga       rh

And he generated and increased the organic development of him [2]

[1] D’Olivét’ note: “  ~tAyhb  yhyw  and-it-was by-the-being-both in-the-begetting-nature. All the translators have believed that there existed before this word, a lacuna which they felt obliged to fill, by inserting as in the Samaritan text, copied by the Hellenists and by Saint Jerome: (samaritan font): (greek font) "egrediamur foras." Let us go into the field, or outside. But they have not noticed that the verb  rAma  which signifies not simply to say, but to declare one’s thought, to express one’s will, has no need, in Hebrew, of this indifferent course. Kain and Habel, I repeat, are not men of blood, of flesh and bones; they are cosmogonical beings. Moses makes it felt here in an expressive manner, by saying, that at this epoch they existed together in nature. They existed thus no longer from the moment that the one rising in rebellion against the other, had conquered its forces.”

[2] Throughout the Bible this word always means killing; but the etymology of the verb expresses, literally and figuratively: “The ideas of conception, generation and growth of the organic matter and of the corporeal organs and their activity”.






4.9 And IHOAH said to the personality: where is the diffusion of thy ambit? and he said, I do not feel the government of my ambit.

4:9 And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not:: Am I my brother's keeper?



And He said




To the personality


Where [1]


The diffusion


Thine identity, unity, ambit, place, context


And he said




I perceive, feel


 rm      wv

The govern, the control, the domain


Of my identity, unity, ambit, place, context


I [2]

[1] The pace of events should be noted along with the fact that God asks where Abel is, and only after Cain’s answer He hears “the voice of thy brother’s blood crieth unto me from the ground”.

[2] D’Olivét’ note: “The personal pronoun  ykAna  myself, that is to say  !a  or  !h  the finished, corporeal being,  %Wa  founded,  y  in me.”





4.10 And he said, what have thou done? The universal faculty of thy ambit is contracted towards me in the likeness.

4:10 And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground.



And He said





Have thou done: composed, conformed, aggregated


 la       wq

The autonomous faculties that unfold [1]



Of the universality, globality of [2]


Identity, unity, ambit, place, context thine


 q[        c

(They are) condensated, contracted, compressed


Toward me


From the likeness, similarity

[1] Every blind force, every mechanic force which acts and moves. This word is present 8 times in the 10 Chapters of the Creation, and always expresses all we call power of the Nature, the forces of the Nature that is, all the automatic and mechanic factors which allow the existence and keep alive the whole universe. See also Gen. 2.3: “And He inseminated the forces and the rules of the nature”; and Gen. 3.8; 3.10; 3.17.

[2] D’Olivét’ note: “  ymd  the-likenesses. The Hellenists seeing, or feigning to see in Habel, a corporeal man, could not avoid seeing a man of blood in the word  ymd  but this word, in the constructive plural, and agreeing with the facultative  ~yq[c  should have caused Saint Jerome to think that Moses meant something else. The Chaldean paraphrast had perceived it in writing this phrase thus:

qpml !ydyt[d (!y[rz-~d

`ymdq !lbq %wxa !m

The-like-generations which-future-progenies were-to-proceed of-the-brother-thine, groaning-are before-me....”






4.11 And now thou have constituted thyself through likeness, which has opened its way to receive the universality of thy ambit through thy faculty.

4:11 And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand;



And now


 r      ra

(Is) constituted, determined, produced, activated [1]


Thine essence


Through the likeness, similarity


Which (the likeness)



Spread, dispers, melt, set forth, give liberty


 yp         ap

Its way, mode, course


To take, receive, assume


The essence of the universality, globality of


Thine identity, unity, ambit, place


Through thine power, strength, faculty [2]

[1] This Hebraic word does not mean cursed because this is not the intensive root  rra  ARR. “In its excessive force, this root develops the ideas of cursing, malediction”. This is the union of the root  ra  AR with the sign  r  R. “As grammatical sign, the character  r  R is, in the Hebraic tongue, the sign of all movement proper, good or bad. It is an original (originating) and frequentative (repetitive) sign, image of the renewal of things, as for their movement.” Thus, letter  r  R is added to the root  ra  AR, meaning “what is strong, vigorous, productive” and we can easily see the action of letter R, in any language, at the beginning and at the end of words: re-call, re-port, re-store; work-er, love-r, report-er; re-volv-er; etc.. See also Gen. 3.14; 3.17; 5.29; 9.25.

[2] That is to say, a unique personality for the entire humanity.





4.12 When thou will express the likeness individually, it will not give thee the increase of its virtues; thou will be vague in the earth.

4:12 When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.



Then whilst


Thou will express physically the individuality


Of the essence of the likeness, similarity



She not add


 xwk     !t

The growth, the extension of her virtual faculty


To thee


 [n      [wn

Weak, without consistency


 dn       dwn

And uncertain, vague by a principle of incertitude


Thou will be


In the earth





4.13 Then the personality said to IHOAH: My universal extension is too big for this vagueness.

4:13 And Cain said unto the LORD, My punishment is greater than I can bear.



And he said


The personality




 ld     ag     g

(Is too great) the organic increment, extension


 !w[     ![

Of the corporation, troop, corp, people of me



Through the feebleness and weakness, infirmity, caducity





4.14 Behold, bring me back to the likeness, and through thy faculties I will evolve; otherwise, I will be vague on the earth and it will happen that everyone will have me, he will generate me in this way, vague and without consistency.

4:14 Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me.





 va     rg

Thou brings back, report, reiterate the principle agent


The essence of me


This day: Now






The phenomenons, manifestations, faculties of


The likeness


And through Thine faculties


 rwt       as

I will be modified, changed; I will be turn from one manner to another


That I will be


Weak, without consistency


And uncertain, vague by a principle of incertitude


In the earth


And it will happen (that)


 c        cm

Everyone will have, obtain, attain me


  ga      rh

He will conceive organically me; he will generated and increased the organic development of me (in this way, weak, without consistency, uncertain, vague)





4.15 Thus IHOAH said: whoever generates the personality, will be established and constituted sentient and strong; thence IHOAH set the consistency and the realization of the personality, so that whoever generates it, will do it without being limited.

4:15 And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him.



And He said


To him






Whoever will conceive physically


The personality


 w[     ba     v

Fecundate of senses, of physical reality


 ~wq        ~q

He will be established, constituted



And He put, placed, established




To the personality



That which is real, substantial, material, consistent


In order that not at all



(To be) contracted, condensed the essence of him


Everyone have, obtain, attain he





4.16 Thus the personality was born through IHOAH, and he generated, on the earth, the origin of the individual distinction.

4:16 And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.




And he came, was born, was germinated


The personality


Through the aspect, faculty of




  ba      wv

And generated, produced


 d     da      n

The emanation of the individual existence; the distinct, single individual existence upon the earth


In the origin of the time [1]

[1] The origin of the time. See Gen. 2.8.





4.17 And the personality perceived its faculty, which conceived and produced the acquisition of separate existence; and he manifested physical sensations, to which he gave the name of acquisition of separate existence.

4:17 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.



And he perceived, he had conscience, understanding, knowledge; he knew


The personality



The essence of his faculty, his force, his power [1]


And she conceived, generated


And she propagated, extended


 k     !x

The essence of the assimilation, the acquisition of the separate existence


And he was



(The) generative extension


 rw[      r[      ry[

(Of the) physical impulses, of the physical stimulus


And he called




Of the physical impulses and stimulus


By the name


Of his generative extension


Acquisition of the separate existence

[1] The text is characterized by abundance of details, so, who is this wife? How is it possible to build a city with only three people, namely Adam, Eve and Cain?





4:18 And the acquisition of separate existence produced different stimuli and physical impulses, the extension in the perception of existence, psycho-physical connections and mutual tie.

4:18 And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech.




And it was caused to beget


To the acquisition of the separate existence


  da     d      ry[

The essence of the distinction of the single physical impulses and stimulus


And the distinction of the single physical impulses and stimulus


It produced


  la      ywx 

The essence of the extension of the manifestation and revelation of the existence


And the extension of the manifestation and revelation of the existence


It produced


  lv      lav        at 

The essence of the determined and defined connections


And the determined and defined connections


It produced


 %a       ~l

The essence of the mutual tie, bond, knot





4.19 And the mutual tie included two willing faculties, one was evident and the other was intimate.

4:19 And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah.




And he comprehended, included in himself


The mutual tie, bond [1]







The name


Of the first





And the name


Of the second



Intimate, veiled, deep

[1] This Lamek, the mutual tie of the two willing faculties, is the same Lamek who produces Noah, the individual existence of the human being in Gen.5.28.





4.20 The evident willing faculty produced desire: the actual factor of will and personality.

4:20 And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle.



And she produced, generated


The evident


 l    ba    y

The essence of the manifestation of the efficient will, of the desire to have


He who





The productive cause of


 b      vy

The active reality


 l        ha

Of the faculty of willing which tends toward its end



And the action of acquisition, comprehension, understanding, learning [1]

[1] See in Gen. 4.1 the name Cain and the same name used as verb.





4.21 And the name of its ambit was extension; it was the cause of any conception and understanding of knowledge, and determination in reaching desired purposes.

4:21 And his brother's name was Jubal: he was the father of all such as handle the harp and organ.



And the name


Of his ambit, place, context


  lb      y  

(Was) the manifest extension, expansion


He who




The productive cause of


  @a     p

Every conception, comprehension and understanding


 rwg       k

(Of the) luminous (conception); (that which gives light to the mind)


 ba         g[

And desire, interest, effective and efficient attention [1]

[1] D’Olivét’ note: “  bgW[w  and-worthy-of-love. I cannot conceive how one has seen here a psaltery or an organ, since it is known that the Hebrew word  bg[  signifies loving attention, and that its Arabic analogue (arabic font) expresses that which leads to admiration, joy and happiness. All these errors proceed from having taken the facultative  fpAt  to be comprehending, seizing, in the material sense, instead of the spiritual; that instead of seeing an effect of the intelligence, one has seen a movement of the hand.”





4.22 And the intimate willing faculty also produced the mutual desire of personality, which hides in each individual what is the innermost; and its ambit was the unity of individuality.

4:22 And Zillah, she also bare Tubalcain, an instructer of every artificer in brass and iron: and the sister of Tubalcain was Naamah.



And the intimate, veiled, deep


She also


She produced, generated


 l      ba      t 

The essence of the reciprocal, mutual, common efficient will, desire to have [1]


Of the personality


 vj        jwl

To hide, to cover


 vr         wx

The existence of the activity



Silent, mute



And in that which becomes indiscernible, concealed



And the ambit, place, context of


The reciprocal willing of the personality


 m[         n

Was the-becoming-united, assembled, formed by aggregation (the safeguard of individuality) [2]

[1] See Jabal, the manifestation of the efficient will, of the desire to have, in Gen. 4.20.

[2] D’Olivét’ note: “  hm[n  Nawhomah. The root  ~[  contains all ideas of union, junction, bringing together: it is, on the one part, the sign of material sense and on the other, the plastic sign of exterior action, which, as final character, offers the image of generalization. Taken as noun, this root designates a people; as relation, it acquires a copulative force and signifies with. In this instance it is employed as continued facultative, passive movement, feminine, and signifies literally, the-becoming-united, assembled, formed by aggregation.”





4.23 Thus the mutual tie said to its willing faculties, the evident and the intimate: Set your sense in my power; you, faculties of the mutual tie, show your features in my manifestation, for I have started the growth of the being for my physical diffusion, and I have started the emission according to my foreordained creation.

4:23 And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt.



So he said


The mutual tie, bond


To the faculties his own


The evident


And the intimate


 !   [       mwv

Set (one upon another) the whole extension of your senses


 l      wq

To my autonomous faculties that unfold [1]


Faculties of


Mutual tie, bond


 !z      a

Show your features



Into my power, my extension




The being


I have generated the organic development of me; I have generated the conception of me


 [      #p

To the physical diffusion, loosening of me [2]


And the production, generation, extension


 rb       wx

For the creation of my existence

[1] Every blind force, every mechanic force which acts and moves. This word is present 8 times in the 10 Chapters of the Creation, and always expresses all we call power of the Nature, the forces of the Nature that is, all the automatic and mechanic factors which allow the existence and keep alive the whole universe. See also Gen. 2.3: “And He inseminated the forces and the rules of the nature”; and Gen. 3.8; 3.10; 3.17; 4.10.

[2] D’Olivet’s note: “  y[cpl  for-the-stretching-mine. That is to say for my extension, for the free exercise of my forces. This is proved beyond question, by the root  #Wp  whence this word is derived, and which is related to all ideas of diffusion, of loosening, of setting at liberty. The Chaldaic  hcp  the Syriac (syriac font), the Samaritan (samaritan font), the Arabic (arabic font) all give evidence in favour of this meaning.”


4.24 For, if senses have been generated for the personality, they will be generated also for the mutual tie, in the fecundation that will complete us.

4:24 If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.





 w[     ba     wv

(If) the fecundation, generation of physical senses


  ~wq    ~q 

Shall be established, constituted for the personality; shall be caused to exist in substance for the personality


Also for the mutual tie, bond, connection


 (Will be) fecundated, generated physical senses


As of the fecundation, generation of physical senses





4.25 Therefore, the human being perceived the completeness of its willing faculty; and she produced intellectual conception and called its name distinction; for God, she said, has distinguished my posterity instead of diffusion, whom the personality, weak and vague, had generated.

4:25 And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew.



And he perceived, he had conscience, understanding, knowledge; he knew


The human being




The essence of his faculty


And she conceived



The intellectual conception


And she called


The essence of his name


  ta      v

Distinction: The being, distinguished or manifested by its sign [1]




He manifested my distinction




  [     rz

(For) the physical diffusion: Posterity, offspring; seed, germ


Other, following


In place, instead; under, below


The diffusion of the life (Abel)




Conceived, produced the organic development


The personality (Cain)

[1] D’Olivet’s note: “Sheth The signification of this name is of the utmost importance for those seeking to penetrate the essence of things. This name, as mysterious as those of Kain and Habel could never be translated exactly. All that I can do is to furnish the means necessary for unveiling the hieroglyphic depth. First let us examine the root The two signs which compose it are  v  sign of relative duration and of movement, and that of reciprocity, of mutual tendency, of the liaison of things  t  United by the universal, convertible sign, they form the verbal root  tWv  which is related to every action of placing, disposing, setting, founding. Considered as noun, the root  tv  signifies foundation, in all of the acceptations of this word, and depicts the good, as well as the bad, the highest, as well as the lowest of things. It can signify also, every kind of beverage, and provides the verb  hAtv  to drink; because it is water, which, by its determined movement, indicates always the deepest place, that upon which is placed the foundation. But not only does the word  tv  express at once, the foundation of things, and the element which inclines to it, but it also serves in Hebrew, to designate the number two, in its feminine acceptation, and in Chaldaic, the number six. I shall not speak now concerning the signification of these numbers, because it would engage me in details that I wish to avoid: later on I shall do so. Suffice to say here, that the name of Sheth, or Seth, presents itself, as those of Kain and of Habel, under two acceptations wholly opposed. We have seen in treating of the latter two, that if Kain was the emblem of force and power, he was also that of rage and usurpation; we have seen that if one considered Habel as the emblem of thought and of the universal soul, he was also regarded as that of nothingness and of absolute void: now, Sheth is the object of a contrast no less striking. The Hebrews, it is true, have represented him as the type of a chosen family; the historian Josephus has attributed to him the erection of those famous columns, upon which was carved the history of mankind and the principles of universal morals; certain oriental peoples and particularly those who make profession of sabaeanism, have revered him as prophet; indeed many of the gnostics called themselves Sethians: but it is known, on the other hand, that the Egyptians confusing him with Typhon, called him the violent, the destructor, and gave him the odious surnames of Bubon and of Smou: it is also known that the Arabs considering him as the genius of evil, called him Shathan, by adding to his primitive name  tv  the augmentative final  !w  This terrible name, given to the infernal adversary, Satan, in passing into the Hebraic tongue with the poems of Job, has brought there all the unfavourable ideas which the Arabs and the Egyptians attached to the name of Seth, Sath or Both, without harming, nevertheless, the posterity of this same Sheth, whom the Hebrews have continued to regard as the one from whom men, in general, and their patriarch, in particular, drew their origin.”





4.26 And the distinction produced the being’s self; from there it was possible to be born in the name of IHOAH.

4:26 And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the LORD.



And to the distinction


He also


  !b       dl

He was caused to extend, generating an intellectual conception


And he called


The essence of his name


  va     !a

The me of the being





It was caused to be born, bringing into the world



According to the characteristics



In the name, in the will of







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