Genesis 4:25

Authorized King James Version

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.

Word-by-Word Analysis

וַיֵּ֨דַע

H3045

knew

to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including o

אָדָ֥ם

H121

adam the name of the first man, also of a place in palestine

עוֹד֙

H5750

again

properly, iteration or continuance; used only adverbially (with or without preposition), again, repeatedly, still, more

אֶת

H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

אִשְׁתּ֔וֹ

H802

his wife

a woman

וַתֵּ֣לֶד

H3205

and she bare

to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage

בֵּ֔ן

H1121

a son

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

וַתִּקְרָ֥א

H7121

and called

to call out to (i.e., properly, address by name, but used in a wide variety of applications)

אֶת

H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

#10

שְׁמ֖וֹ

H8034

his name

an appellation, as a mark or memorial of individuality; by implication honor, authority, character

#11

שֵׁ֑ת

H8352

Seth

sheth, third son of adam

#12

כִּ֥י

H3588

whom

(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed

#13

שָֽׁת

H7896

said she hath appointed

to place (in a very wide application)

#14

לִ֤י

#15

אֱלֹהִים֙

H430

For God

gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of

#16

זֶ֣רַע

H2233

seed

seed; figuratively, fruit, plant, sowing-time, posterity

#17

אַחֵ֔ר

H312

me another

properly, hinder; generally, next, other, etc

#18

תַּ֣חַת

H8478

instead

the bottom (as depressed); only adverbially, below (often with prepositional prefix underneath), in lieu of, etc

#19

הֶ֔בֶל

H1893

of Abel

abel (hebel), the son of adam

#20

כִּ֥י

H3588

whom

(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed

#21

הֲרָג֖וֹ

H2026

slew

to smite with deadly intent

#22

קָֽיִן׃

H7014

Cain

kajin, the name of the first child

Analysis

This verse develops the creation and providence theme central to Genesis. The concept of divine sovereignty reflects God's absolute sovereignty over all existence. The divine name or title here functions within foundational narrative establishing God's relationship with creation and humanity to establish theological authority and covenantal relationship. The original language emphasizes careful word choice that would have carried specific theological weight for the original audience, providing deeper understanding of the author's theological intention.

Historical Context

The historical context of the patriarchal period (c. 2000-1500 BCE) and primeval history provides crucial background for understanding this verse. The ancient Near Eastern world with its creation myths, flood narratives, and patriarchal social structures provided the cultural backdrop against which God's revelation stands in stark contrast. The ancient Near Eastern cosmology and patriarchal society would have shaped how the original audience understood divine sovereignty. Archaeological and historical evidence reveals Ancient Near Eastern creation texts like Enuma Elish provide comparative context for understanding Genesis's unique theological perspective.

Questions for Reflection

In what ways does understanding divine sovereignty in its original context challenge or deepen contemporary Christian thinking about creation and providence?
What systematic theological implications arise from this verse's treatment of creation and providence, and how does it contribute to a biblical theology of fundamental Christian doctrine?
What practical applications emerge from understanding creation and providence as presented in this verse, particularly in light of contemporary challenges facing the church and individual believers?

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