Genesis 4 Birth, Death, Blood, Door
And Adam knew Eve his wife; and she conceived, and bare Cain, and said,
I have gotten a man from the LORD. And she again bare his brother Abel. And Abel
was a keeper of sheep, but Cain was a tiller of the ground.
The Universal Doors of Birth and Death
Genesis 4 contains the first occurrence of four key concepts relating to Dalet:
Birth, Death, Blood, and Door. These ideas are deeply integrated
with the Dalet Alphabetic Verses.
I begin with the verse above which opens with a hidden reference to the Fourth Letter.
The word translated
as bare, (teled), is
an anagram of Dalet. (Actually, it is Dalet spelt backwords.) It comes from the
(yalad), which, depending on vowel points, denotes the ideas of birth, bare, labour, child, or son.
This further integrates with the Number 4 throught this identity:
(yalad, birth/son/child) = n44
More than a few (including myself) see this as linked to the English word "Lad." The idea of Birth
integrates with Spoke 4 both thematically and alphanumerically.
This child issues from the union of the Father and the Mother:
Father ( , Av)
+ Mother ( , Am)
Birth and Death are both associated with Blood, which is a prominent
Dalet-KeyWord that first occurs in Genesis 4:
(Dawm, Blood) = n44
When analyzed according to the symbolic force of its letters, we understand Blood as:
Blood = Dalet (Door of Birth/Death) + Mem (Water)
In simple English, Blood is the "water" (liquid) that issues forth when one passes through the Door
of the World.
Dawm, the Hebrew word for Blood is familiar to Christians through the name Aceldama, which
means field (Acel) of blood (dama) as it is written in Acts 1.19, Book 44 of the Bible.
All of this integrates with the birth of Israel when God commanded the blood of the
Passover Lamb be sprinkled on the doorposts (Exodus 12:22):
And ye shall take a bunch of hyssop, and dip it in the blood that is in the bason,
and strike the lintel and the two side posts with the blood that is in the bason;
and none of you shall go out at the door of his house until the morning. For the LORD will
pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the
two side posts, the LORD will pass over the door, and will not suffer the destroyer to
come in unto your houses to smite you.
A verse-by-verse examination brings forth the depth of integration between Genesis
4 and the Fourth Spoke. I continue with Genesis 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. 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:
But unto Cain and to his offering he had not respect. And Cain was very wroth, and his
Note that Abel's offering involved the implicit shedding of blood.
And the LORD said unto Cain, Why art thou wroth? and why is thy
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.
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 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, What hast thou done? the voice of thy brother's
blood crieth unto me from the ground.
The word translated as door in this verse is (Petach) rather than Delet. This significant
variation is discussed in the article on
The relation between Cain's anger and the murder that followed is found in the
words of Jesus (Mattew 5.21):
Ye have heard that it was said by them of old time, Thou shalt not kill; and
whosoever shall kill shall be in danger of the judgment: But I say unto you, That
whosoever is angry with his brother without a cause shall be in danger of
And now art thou cursed from the earth, which
hath opened her mouth to receive thy brotherís blood from thy hand; 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. [Genesis 4.8]
This last phrase coheres with the theme of the Fourth Book which records the forty
year history of Israel's wandering in the wilderness. The word describing Cain's fate
as a (Nuwa, Fugitive, S# H5128), is used in
of Numbers to explain the theme of the entire book (Number 32.13):
And the LORD'S anger was kindled against Israel, and he made them wander in the wilderness
forty years, until all the generation, that had done evil in the sight of the LORD, was consumed.
In this verse, the phrase he made them wander is the third person masculine form of nuwa.
The degree of divine integration
is astounding! Just as the actual name of Exodus first appears in Genesis 2, and
the names of Leviticus and Lamentations Genesis 3, so
here we see the theme of the Fourth Book established in Genesis 4.
And Cain said unto the LORD, My punishment is greater than I can bear. 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. 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. [Genesis 4.13]
This last passage integrates with a huge theme from Spoke 4 that begins on the
Fourth Day of Creation when God declared the fourfold purpose of the Sun, Moon,
and Stars (Genesis 1.14):
And God said, Let there be lights in the firmament of the heaven to divide
the day from the night; and let them be for signs, and for seasons, and for days, and years:
This verse is also deeply integrated with Galatians
on Spoke 4. The word translated as signs is from the
root (auth), spelt Aleph - Vav - Tav,
which can be read
as "Aleph and Tav" (Vav being read as the conjunctive "and"). The first occurrence of this
word is on the Fourth Day. The second occurrence is in the Fourth Chapter of Genesis. In other
words, the chapter sequence of Genesis is inegrated with the structure of the Days of Creation!
Yet there is more. We have the identity:
| = 407 =
The connectin between the mark and killing also manifests in a major theme found in the
Book of Ezekiel (vs. 9.4f):
And the LORD said unto him, Go through the midst of the city, through the midst of
Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the
abominations that be done in the midst thereof.
And to the others he said in mine hearing, Go ye after him through the city, and smite:
let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and
little children, and women: but come not near any man upon whom is the mark; and begin at
my sanctuary. Then they began at the ancient men which were before the house. And he said
unto them, Defile the house, and fill the courts with the slain: go ye forth.
And they went forth, and slew in the city.
Note that in both cases, the God's mark saved the person from being killed. Yet the integration
of these verses runs deeper. The verses above form a KeyLink. Searching the
entire Bible for all verses containing the set (mark, slay*) [Verify] yields exactly two
verses: Genesis 4 and Ezekiel (vs. 9.6)! We have, therefore, the following KeyLink:
|KeyLink: God's Mark|
Using modnotation to write 26 = 42 (Spoke 4, Cycle 2) yields this representation of
the KeyLink, since Ezekiel is Book 26:
|KeyLink: God's Mark|
|PGenesis( 41 ) PBible( 42 )|
Here's an image of the link between Spoke 4 of the Inner Cycle of Genesis on
Level 2 and
Spoke of of the Bible Wheel on Level 1:
The Inner Cycle of Genesis only contains 50 Chapters, so the third Cycle only has elements in the first six
Cells. The empty Cells are marked with white.
The theme of the Mark also plays a central role in Romans 4 and even manifests in the course of
Church History, with the Constantine's vision of the Sign of the Cross in the
which gave rest (Fourth Commandment) to the People of God.