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©OJG and sonofgodwordsoul.com

© OJG and sonofgodwordsoul.com, 2013 Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to OJG and sonofgodwordsoul.com with appropriate and specific direction to the original content.

In the book of the Generations chapter 3 verses 7 through 21. It says that they hid from God and sewed up leaves together to cover themselves when thy heard God moving in the garden. It was their shame that led them to do this. Before they sinned they “felt” no shame (Gen 2:25 TNK). They did this because they realized that they were naked. This is the point at which humanity made a turn away from God by disobeying him. God’s command to them was to not eat of the tree of the knowledge of good and evil. God’s command can simply be interpreted to mean do not do things your own way, rather listen to his advice. God desires to have a relationship with humanity. He does not want to be seen as a harsh law giver who wants to be just obeyed. In the book of Proverbs instances can be found of admonitions of a loving father towards a son (Prov 1:8, 10, 15; 2:1; 3:1, 11, 21; 4:10, 20; 5:1, 20; 6:1,2, 3, 20; 7:1; 19:27; 23:15, 19, 26; 24:13, 21; 27:11 TNK). I’m quoting the Tanahk. Proverbs 14:12 “A road may seem right to a man, But in the end it is a road to death.” Before the law was given there was loving advice given by a loving God (YHVH) who wanted to have a covenant of life with the first man. See below for the corresponding verses above in parenthesis.

8 My son, heed the discipline of your father, And do not forsake the instruction of your mother; (Pro 1:8 TNK)

10 My son, if sinners entice you, do not yield; (Pro 1:10 TNK)

15 My son, do not set out with them; Keep your feet from their path. (Pro 1:15 TNK)

1 My son, if you accept my words And treasure up my commandments; (Pro 2:1 TNK)

1 My son, do not forget my teaching, But let your mind retain my commandments; (Pro 3:1 TNK)

11 Do not reject the discipline of the LORD, my son; Do not abhor His rebuke. (Pro 3:11 TNK)

21 My son, do not lose sight of them; Hold on to resourcefulness and foresight. (Pro 3:21 TNK)

10 My son, heed and take in my words, And you will have many years of life. (Pro 4:10 TNK)

20 My son, listen to my speech; Incline your ear to my words. (Pro 4:20 TNK)

1 My son, listen to my wisdom; Incline your ear to my insight, (Pro 5:1 TNK)

20 Why be infatuated, my son, with a forbidden woman? Why clasp the bosom of an alien woman? (Pro 5:20 TNK)

1 My son, if you have stood surety for your fellow, Given your hand for another,
2 You have been trapped by the words of your mouth, Snared by the words of your mouth.
3 Do this, then, my son, to extricate yourself, For you have come into the power of your fellow: Go grovel — and badger your fellow; (Pro 6:1-3 TNK)

20 My son, keep your father’s commandment; Do not forsake your mother’s teaching. (Pro 6:20 TNK)

1 My son, heed my words; And store up my commandments with you. (Pro 7:1 TNK)

27 My son, cease to stray from words of knowledge And receive discipline. (Pro 19:27 TNK)

15 My son, if your mind gets wisdom, My mind, too, will be gladdened. (Pro 23:15 TNK)

19 Listen, my son, and get wisdom; Lead your mind in a proper path. (Pro 23:19 TNK)

26 Give your mind to me, my son; Let your eyes watch my ways. (Pro 23:26 TNK)

13 My son, eat honey, for it is good; Let its sweet drops be on your palate. (Pro 24:13 TNK)

21 Fear the LORD, my son, and the king, And do not mix with dissenters, (Pro 24:21 TNK)

11 Get wisdom, my son, and gladden my heart, That I may have what to answer those who taunt me. (Pro 27:11 TNK)

Let me quickly turn your attention to some scripture references. Let’s first look at the book of Isaiah. In chapter 53 verse 6 Isaiah understood something of great importance. He understood that humanity turned away from God which is stated in the first part of this verse. God is not an angry God who hates humanity. But God does hate sin because sin drives us away from God. The moment that the first man sinned God did not take an attitude of condemnation toward the first man by saying something like this.  You have sinned! Now get out of my garden! Let me ask you this. What was the first question that God asked the first man? God asked where was the first man. Do you understand how profound this question is? God’s attitude is not one of rejection and indifference. Had God’s attitude been one of rejection why would God still be asking more questions? God asked as well who told the first man he was naked. God also asked the first man did he take of the fruit of the tree of knowledge of good and evil and eat it. Lastly, God asked the woman what had she done. After the first question that God asked the first man, asking the first man where he was, God would have told him he sinned and kicked him out of the garden immediately if God’s attitude was one of rejection and indifference. Rather, God’s attitude is one of love and mercy.

God didn’t kick the first man out of the garden immediately. Instead, God made provision for the first man. In the book of the Generations chapter 3 verse 8 the time of the day when the first man sinned was breezy or cool. In the same chapter 3 and verse 21 God made garments for the first man and woman. Do you see how much God still loved the first man after his sin against God? The second part of the verse 6 of chapter 53 in Isaiah reveals how God would deal with the sin of humanity. It speaks of the servant of God taking on him the guilt of us all. What is it that man was clothed with figuratively before he sewed together leaves to clothe himself? The first man was clothed with righteousness. This is why the first man realized he was naked. He realized he was naked because he lost his   righteous standing with God. Humanity was opposed to God, not by design, but by the choice made by the first man’s free will. The book of Proverbs makes it so clear that we chose the wrong path.  Proverbs 12:28 “The road of righteousness leads to life; By way of its path there is no death” (TNK). In  1 Corinthians 15:47 it is stated that ‘all die in Adam’ (1 Corinthians 15:22 YLT98) “for even as in Adam all die, so also in the Christ all shall be made alive).” Each person born into this world has a natural inclination to turn away from God.  “Behold, I was brought forth in iniquity, And in sin my mother conceived me (Psa 51:5 NKJV).” Adamah gave his divine birthright along with all the inheritance and dominion that came with it to the serpent.  “And God said, “Let us make man in our image, after our likeness. They shall rule the fish of the sea, the birds of the sky, the cattle, the whole earth, and all the creeping things that creep on earth.” (Gen 1:26 TNK).” Only could another son of Elohiym get another divine birthright and leave all His (Yeshua’s) inheritance and dominion to humanity. Yeshua is the Testator of the New Testament that died for humanity in order to give us back all that the serpent got from the first Adamah.

 26 And God said, “Let us make man in our image, after our likeness. They shall rule the fish of the sea, the birds of the sky, the cattle, the whole earth, and all the creeping things that creep on earth.” (Gen 1:26 TNK)

16 For where there is a will, there must necessarily be produced evidence of its maker’s death,
17 since a will goes into effect only upon death; it never has force while its maker is still alive.
18 This is why the first covenant too was inaugurated with blood.
19 After Moshe had proclaimed every command of the Torah to all the people, he took the blood of the calves with some water and used scarlet wool and hyssop to sprinkle both the scroll itself and all the people;
20 and he said, “This is the blood of the covenant which God has ordained for you.” (Heb 9:16-20 CJB)

8 Moses took the blood and dashed it on the people and said, “This is the blood of the covenant that the LORD now makes with you concerning all these commands.”
9 Then Moses and Aaron, Nadab and Abihu, and seventy elders of Israel ascended;
10 and they saw the God of Israel: under His feet there was the likeness of a pavement of sapphire, like the very sky for purity.
11 Yet He did not raise His hand against the leaders of the Israelites; they beheld God, and they ate and drank.
(Exo 24:8-11 TNK)

28 For this is my blood, which ratifies the New Covenant, my blood shed on behalf of many, so that they may have their sins forgiven. (Mat 26:28 CJB)

18 Yeshua said to them, “I saw Satan fall like lightning from heaven.

19 Remember, I have given you authority; so you can trample down snakes and scorpions, indeed, all the Enemy’s forces; and you will remain completely unharmed.
20 Nevertheless, don’t be glad that the spirits submit to you; be glad that your names have been recorded in heaven.”
21 At that moment he was filled with joy by the Ruach HaKodesh and said, “Father, Lord of heaven and earth, I thank you because you concealed these things from the sophisticated and educated, yet revealed them to ordinary people. Yes, Father, I thank you that it pleased you to do this.
22 “My Father has handed over everything to me. Indeed, no one fully knows who the Son is except the Father, and who the Father is except the Son and those to whom the Son wishes to reveal him.”
23 Then, turning to the talmidim, he said, privately, “How blessed are the eyes that see what you are seeing!
24 Indeed, I tell you that many prophets and kings wanted to see the things you are seeing but did not see them, and to hear the things you are hearing but did not hear them.” (Luk 10:18-24 CJB)

Jesus defines what eternal life really is. In John 17:3 Jesus said, “And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent” (NKJ). Jesus defines eternal life as knowing God, not just existing forever. The idea that one can have a personal relationship with God can be found in the old and new covenants.

WORKS CITED

Bushell, Michael S., Michael D. Tan, and Glenn L. Weaver. BibleWorks. 8th ed. Norfolk: BibleWorks, LLC., 2008. BibleWorks. v.8.

Stern, David H. The Complete Jewish Bible (CJB). Clarksville, MD: Jewish New Testament Publications, 1998. BibleWorks, v.8.

 62a Chicago Bibliography Entries

Tanakh, A New Translation of the Holy Scriptures According to the Traditional Hebrew Text (TNK). Philadelpha: Jewish Publication Society, 1985. BibleWorks, v.8.

62a Chicago Bibliography Entries

The New King James Version (NKJ). Nashville: Thomas Nelson, 1982. BibleWorks, v.8

62a Chicago Bibliography Entries

62a Chicago Bibliography Entries

Young, J. N. Young’s Literal Translation of the Holy Bible (YLT). n.p.: n.p., 1898. BibleWorks, v.8.

Hidden In Yeshua

September 6, 2015

© OJG and sonofgodwordsoul.com, 2013 Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to OJG and sonofgodwordsoul.com with appropriate and specific direction to the original content.

In this post an attempt will be made to answer the question why the suffering. The answer may seem like an over simplification to the immense problems and complexities of life itself. But it is necessary to put this great and distressing question into a simpler perspective. If you have followed this blog thus far, you should be aware that Yeshua is the Word of the Lord God YHWH in place of the human soul. But what does this have to do with suffering? It does.

Let’s say that in order to answer the question why the suffering, one must understand what is everything. From the cosmos to our Milky Way galaxy to our solar system to our planet to humanity to the molecular level to the atomic level to the most fundamental subatomic level, ALL IS INFORMATION (not the Matrix). All this information can be thought of as a divine pattern, a pattern that has intelligent design. For instance, the more order there is in our universe the more organization of what you can see is the result. Think of it this way. If there was no order there would be nothingness. This nothingness could be thought of as a singularity. But singularity doesn’t seem to be a suitable explanation when taking into account the organization of the visible galaxies that make up the estimated 4 to 5 percent of matter in the universe. There is a divine pattern.

Something cannot come from nothing alone without divine intervention. The big bang falls short of this simply because of the question as to who put the scientific laws that made possible the big bang. There is an attempt to explain this from a secular point of view called broken symmetry. See the following link (http://www.britannica.com/science/quantum-field-theory). Because the observation of the big bang is itself an impossibility, the secular attempt to explain the big bang is mathematically. If all the forces that govern the cosmos can be unified with the forces that govern the quantum field, the mathematical vehicle the secularists would use to explain the big bang would be spontaneous symmetry breaking. This is because all those forces governed all the matter that was theorized to have come from a fixed point.

However, from the Christian point of view the explanation may be what is called sin that entered the cosmos because of a separation between YHWH and Adam. In other words, divine information was unified through the spiritual bond between YHVH and Yeshua, the second Adam from which the first adam came from [NOT (G)AUNINE, (A)DENINE, (C)YTOSINE, (T)HYMINE]. NOT THE G-ACT OF SATAN, WHICH IS WHAT EVOLUTION TEACHES, RATHER YHWH. WE ARE NOT JUST CHEMICALS. WE ARE HUMAN BEINGS MADE IN YHWH’S IMAGE. WE ARE HIS GOD-BREATHED WORDS (Gen 1:26). This can be thought of as a breaking or fracturing of the spiritual bond between YHWH and His creation through the sin of Adam. That sin was the breaking of the commandment of God. The biblical metaphor for law and order in everything is God’s commandment to Adam. The biblical metaphor for breaking away and fracturing between God and His creation is the sin of Adam.

The universe certainly does reflect this spiritual bond breaking. About 95 percent of the universe is darkened with nothingness (http://biblehub.com/interlinear/job/26-7.htm). See the following link for the definition to the Hebrew word “beliymah” (http://m.studylight.org/lexicons/hebrew/hwview.cgi?n=1099). The scientific community calls this dark matter. Its observable effects on visible matter is called dark energy (http://biblehub.com/interlinear/genesis/1-4.htm). See the following link to the definition of the Hebrew word “badal” (http://m.studylight.org/lexicons/hebrew/hwview.cgi?n=914). From the Christian stand point this surely can be taken to mean that the manifestation of the glory of YHVH has departed from the about 95 percent of our universe, WHERE HIS DIVINE ENERGY (SO CALLED DARK ENERGY) IS EXERTING ITS INFLUENCE ON THE ABOUT 5 PERCENT OF OUR UNIVERSE FROM THE NOTHINGNESS OF SPACE (SO CALLED DARK MATTER). This is the simile between the secular and the Christian explanation for broken symmetry in the universe and the sin of Adam against God. The theory of everything is the secularist attempt to bridge all the laws of the universe to restore order.

Yeshua is the bridge

Yeshua is the bridge between the Lord God YHWH and all His creation. Yeshua is the bridge between death and life. He died and resurrected. Yeshua’s body could do this simply because His body is the divine blueprint that always contains incorruptible genetic code. Because YHVH is all-knowing, He never forgets. If He never forgets, He has all divine information saved and readily restorable through YHVH’S DIVINE SPIRIT COMMUNICATION TECHNOLOGY LINKED WIRELESSLY TO YESHUA. Take any person as an example. If all that person’s genetic information could be downloaded before the death of their body to an information storage device that would preserve all their genetic code, memories and personality, the question immediately should arise as to whether that person (spiritual being) really did die when their body died. If that person didn’t really die, then it stands to reason that the CREATOR could allow the temporary termination of all the biological processes that enable the transmission and preservation of divine genetic code as well as allow the restoration of those biological processes. In other words, YHVH has control over every cell in His temple of flesh (http://biblehub.com/interlinear/john/10-18.htm). According to John chapter 10 verse 18, the closest we can get to YHVH’s definition of reality is HIDDEN IN YESHUA.

Hidden In Yeshua

He is the bridge between life and death. Yeshua is the bridge between YHVH’s reality and the human reality (http://biblehub.com/interlinear/hebrews/1-3.htm). Life and death is defined by YHVH as an experience that submits and subjects itself to YHWH’s sovereign reality. There is no life and there is no death without the CREATOR. The CREATOR is so outside creation as to not be inside creation. Yet, the CREATOR came into creation by the incarnation of His Divine Word. His Word is so different from our limited understanding of expression of information. The CREATOR’s WORD became the genetic material expression of the reality of YHVH’s being. Humans cannot imagine the creation of a human body of flesh for a being that was never born, whose personality with memories and genetic code was never stored on any storage device. The only suitable explanation for the Divine Word incarnation seems to be divine engineering dealing with information compression and physical spacial compression in order to contain Himself in His creation, though, at the same time is outside of all creation. He is the second Adam from which the first Adam came from. The first Adam was actually the second Adam that owed his design from the Word in place of the human soul incarnation of Yeshua. This seems to be indicating divine engineering because YHVH’s Divine Word Being, an incorruptible information expression of Himself, was before all creation, including the first Adam. Can this mean the virgin birth demanded His subjection to time in reverse order as if time came before Him, though in actuality, it came after Him (http://biblehub.com/interlinear/revelation/1-8.htm)? HIS MEMORY OF satan FALLING LIKE LIGHTNING PROVES HIS TIMELESS-BEING PART-OF-HIM WAS PERFECTLY JOINED WITH HIS TIME SUBJECTED HUMAN BODY AS THOUGH HE BECAME THE BRIDGE BETWEEN PAST, PRESENT, AND FUTURE (DIVINE TIME LINE). This seems to explain the death and resurrection of Yeshua as manipulation of the divine genetic code of the blueprint body of Yeshua. The goal here is not intellectualism, but is the salvation of the souls of intellectuals. Believe in Yeshua with all your heart and confess Him with your mouth. See the corresponding scriptures below.

Creation is Divine Information 

Creation is everywhere where there is a manifestation of it. If there was a scientific law that could sum up the manifestation of matter in the universe, in my opinion, it would be the law of relativity, the scientific law that describes how mass and matter are converted to energy and vice versa through the constant and/or variable of the speed of light. But what about from the Christian point of view? From the Christian point of view it would be THE WORD BECAME FLESH. What does this mean? This means that all energy, mass, matter, constant and/or variable speed of light holds together in Yeshua (http://biblehub.com/interlinear/colossians/1-17.htm). See also the following link (http://www.studylight.org/lexicons/greek/gwview.cgi?n=4921). The secular attempt to understand what is everything is a sort of quest for EXOTIC MATTER. The Christian attempt to explain this is JESUS, THE WORD OF GOD BECOMING FLESH. This forces us to the question of what is the meaning of life?

It is a sum of all the laws, both cosmic and quantum, that our universe obeys, together with the order and organization of all the matter forming molecular bonds called chemistry, AND TO LIFE ITSELF. This brings us closer to the answer of what is the meaning of life. For the Christian, Yeshua is the meaning of life. While for the secularist, including lucifer turned satan, IT IS THE CORRUPTION OF INFORMATION (Job 4:18; 1 Cor 6:3; Jude 1:6; Rev 19:20; 20:10).

However, his mind is confined to YHWH’s eternal judgement, the fiery prison for his mind. The world of pain and hurt for his spirit and mind will be the lake of fire and brimstone. He thought to deceive the human race but his mind is finite and subjected to the sovereign reality of YHWH. On the other hand, humans who have the mind of Yeshua Messiah are not part of his false reality.

The temptation of Eve and Adam by, lucifer turned satan, was to eat the tree of the knowledge of good and evil. What can be learned from that temptation and its subsequent suffering can be summed up in a saying I have called LIVE TO LEARN AND LEARN TO LIVE. Lucifer is on the side of this coined phrase that says LIVE TO LEARN (http://biblehub.com/interlinear/genesis/3-5.htm). YHWH is on the side of that coined phrase that says LEARN TO LIVE (http://biblehub.com/interlinear/john/17-3.htm). Reading from left to right of that coined phrase lucifer is on the left while YHWH is on the right. There is a simile between this knowledge of good and evil and the organization of all the information in the universe.

Adam  and Yeshua

This is the Lord YHWY’s divine project. Adam was the 2nd design made from the divine pattern or BLUEPRINT NAMED YESHUA. This, if accurate, is the Christian’s fundamental belief. But what does this mean? This means that DNA is the most fundamental expression and transmission of divine information. This is what the project was all about. It was about making information into the image of the Lord God YHWH. It was about making abstract information into concrete information. We are all impersonal information transformed into personal information. Can this give us a foundation for building a framework of reasoning for our SUFFERING? In my opinion, yes it has the potential to help bring about an inadequate but fundamental explanation for HUMAN SUFFERING. Human suffering is the emotional expression of impersonal abstract information made concrete and personal. This, it seems, is as far as the human intellect can go. THE HUMAN INTELLECT THAT DEALS WITH REASONING IS CONNECTED TO HUMAN EMOTION. IT ASKS WHY WHILE THE TOTALITY OF OUR HUMAN EXISTENCE, WHICH MAY BE SUMMED UP AS INFORMATION, IS SCREAMING OUT REALITY. This seems like a paradox but it isn’t. WE ARE BRIDGING REALITY WITH THE QUESTION WHY. This is why, in my opinion, all religions MAY BE LACKING in providing an adequately inadequate explanation for humanities’ greatest challenging question, why the suffering. If this extremely humbling religious foundation truth can become a platform for building a framework of better understanding between all religions, it is my hope it is welcomed and weaved into the fabric of society.

Humanity seems to be on a quest for the answer to the question WHY THE SUFFERING. We are seeking a bridge to connect and make whole what seems to be divided in our very being, our very existence. There is a spiritual dichotomy. THE HUMAN EMOTIONAL MIND ASKS WHY WHILE OUR HUMAN DNA INFORMATION IS SCREAMING OUT REALITY. This seems like a paradox but it isn’t. WE ARE BRIDGING REALITY WITH THE QUESTION WHY. WE NEED THE MIND OF YESHUA TO BRIDGE THE HUMAN REALITY WITH YHWH’s SOVEREIGN REALITY. The only words in the human vocabulary that can come a tiny bit close to describing this can be summed up as GENESIS-HUMANITY-REVELATION. This is a GLORIOUS MYSTERY. The word soul is humanities’ best attempt to explain the bridge between divine sovereign reality and the human emotional expression of reality. The mind of YHWH is glorious? WHAT IS THE MIND OF YHWH?

As for human suffering, it is like a war between evil and good. We were not trained to wage and fight this cosmic war between good and evil (Gen ch 2;3). However, when the word-soul became flesh, a DOUBLE-EDEGED SWORD (Heb 4:12) was put into the hand of humanity. A weak and secular example of this is when the character Balian (http://www.christianitytoday.com/ct/2005/mayweb-only/53.0a.html#bmb=1), in the movie Kingdom of Heaven, put a sword into the young man’s hand and made him a knight after slapping his face so he wouldn’t forget his oath as knight, a defender of Jerusalem. This was done in the heat of the battle, a war raging all around him. This young man wasn’t even a trained soldier. Humanity is like this young helpless man. We got the humanity knocked out of us in the Garden of Eden. But the two cherubim with the flaming swords were fiercely defending the incorruptible tree of humanity. That incorruptible tree of humanity later became YESHUA nailed to the rugged cross of Calvary. Yeshua handed humanity this DOUBLE-EDGED SWORD on the DAY HE RESURRECTED. He still allows humanity to get smacked in the face (2 Cor 4:9;12:7) figuratively (humanity still suffers) by evil so we don’t forget that Yeshua made us His sons and daughters (Rom 8:17), heirs and joint heirs (better than knights) with Him. The apostle Paul suffered greatly physically and spiritually. He was physically and spiritually beaten. However, even in the face of suffering, YESHUA IS HUMANITIES’ HOPE OF GLORY (Col 1:27)! To YHWH be all the glory!

Yeshua said we would face tribulation in this world, but to be encouraged because He overcame the world (John 16:33).’ Just like Balian in the movie Kingdom of Heaven forced the enemy to offer terms for the safety of the people in Jerusalem, so it is somewhat similar with Yeshua and the dragon and the dragon’s principalities. Yeshua is humanities’ knight in shining armour! His first coming to this world marked the shame, defeat and triumph over the principalities (rulers of darkness) on the cross of Calvary. Yeshua’s second coming on His white horse is the coming to utterly crush His enemies, hack the ancient monster Rahab in pieces and pierce the dragon with His double-edged sword of truth (Rev 19:11)! That is why He is called Faithful and True. Yeshua gave His church authority to verbally bind (not permit the fallen one and his fallen ones to operate effectively to deceive the world) the adversary and his kingdom of darkness (Mat 18:18). In short, good triumphs in the end over evil! This is because Yeshua uses His technology to fight against all those that oppose Him (Revelation 19:15). If there is technology to fight against the demons and the fallen angels, it may be found in the bible. The technology has something to do with these Greek words below that are found in Revelation chapter 20 verses 2 and 3. We need black hole and event horizon technology to create a space-time-gravity-energy trap to fight against their spirit technology (smart space technology). An instance of smart space technology is the use of void and empty space (physics of devine forces and laws without physical matter), where information can be stored and be made to respond with voice command (Genesis 1:3). If DNA can be stored in storage devices, the spirit of the DNA would be the space it occupies, an eternal intelligent space (spirit technology). See the links below.

SOW A BRIDGE AND REAP A BRIDGE

But the intention of this post is not to stretch the human mind to its breaking point. This has real life implications, not imaginary but real. The anti christ would attempt to proclaim his self as that bridge but that bridge is JESUS. A monetary based economy cannot bridge this gap. The reason for this is because it forces humanity to look for value in everything that is material which blinds us of our role and place in eternity. This also prevents humanity from seeking to have the ETERNAL MIND OF GOD. It ultimately pulls the curtain of materialism over our eyes so that we cannot have the ETERNAL MIND OF JESUS CHRIST. One example of Jesus’ world economic system is based on the principal of giving freely. YHWH gave us this planet and its biosphere and taught Adam agriculture. Instead of society going completely cashless and adopting as a model the global economy of the anti christ, which is based on his mark, a free resource based economy with resource distribution proportionate to an individual with progress tracking and tithing may be an example of YHWH’s global economy. In other words, you freely receive resources to freely give resources. A proper education based on YHWH’s economy principal of sowing and reaping (on good kingdom soil like Christian TV, international Christian lawyers, and charity organizations for the brethren of Yeshua)  may have the potential to bridge humanity from genesis to revelation and keep the feet of the body of Christ on the adversary’s head. Revelation of who? It is the revelation of YESHUA. THE BOOK OF REVELATION IS THE REVELATION OF YESHUA. This is humanities’ greatest moment of truth. We are walking an extremely very fine line. We are faced with this decision. You are either on the side of YHWH and Yeshua, or on the side of the fallen one, the losing side. See below.

Parallelism

September 1, 2015

© OJG and sonofgodwordsoul.com, 2013 Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to OJG and sonofgodwordsoul.com with appropriate and specific direction to the original content.

I watched a few documentaries recently. Among some of those are The Inexplicable Universe, and Super Massive Black Holes. The last two explain what would happen to our sun if the Milky Way galaxy collided with the Andromeda galaxy. They both show what that would look like. The book of revelation seems to be describing the same event when it talks about the morning star called lucifer being locked up by the angel with the key to the bottomless pit and the chain. Does the bible draw a parallel between the angels and the stars? The bible seems to draw a parallel between the black hole and the bottomless pit in the book of Revelation. Could it be that what is being described about the future collision between our Milky Way Galaxy and the Andromeda galaxy in our universe in this modern era was described in parable form about two thousand years ago through the liturgic vehicle of Hebraic parallelism? If so, the question begs to be asked just how could those ancient people have known that? But don’t ground your faith in any thing else other than Yeshua. Be encouraged and strengthened in your faith in Yeshua. See the below scriptures that may coincide with these questions above.

YESHUA, IESOUS, JESUS WAS PROPHESYING THE WEARING AWAY AND DOWN OF OUR PLANET EARTH. HIS WORD WAS PROPHESIED TO OUTLAST THE HEAVENS AND OUR PLANET EARTH. HE WAS IMPLYING THAT HIS WORD IS INDESTRUCTIBLE. THIS IS IN STARK CONTRAST TO THE HEAVENS AND THE EARTH AS IMPLIED BY HIM AS NOT BEING INDESTRUCTIBLE. ALTHOUGH HE DID NOT SPECIFICALLY SAY HOW OR WHEN EARTH WOULD BE DESTROYED, IT IS NONE THE LESS AN ASSERTION OF HIS DIVINITY. HIS PROPHECY IS A WAIT AND YOU’LL SEE APPROACH. NOW MODERN SCIENCE CONFIRMS THE ACCURACY OF HIS PROPHECY. THIS PROVES THAT HE IS THE SON OF GOD BECAUSE WHAT HE STATED HAS BEEN SCIENTIFICALLY PROVEN TO BE ACCURATE. NO ORDINARY HUMAN COULD HAVE MADE SUCH AN EXTRAORDINARY DIVINITY CLAIM LIKE THIS AND LATER ON BE PROVED TO BE SCIENTIFICALLY ACCURATE.

Pattern of Our Universe

August 23, 2015

 

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© OJG and sonofgodwordsoul.com, 2013 Unauthorized use and/or duplication of this material, digital images and/or photos without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to OJG  sonofgodwordsoul.com with appropriate and specific direction to the original content.

 

Is There a Divine Pattern?

What is the shape of our universe? Why do many celestial bodies in space seem to favor spherical geometry? In order to make this determination, one would need to find the pattern of all the celestial bodies moving through space. A LOCI PATTERN should emerge where each solar system curves by virtue of its orbit around another. There are three heavens, each one higher than the other. Do colliding spiral galaxies become one bigger spiral galaxy? How they collide can tell us something about the divine pattern. God stretches out the heaven like a canopy or tent. Is there an ellipse or parabola or hyperbola or catenary curve or arc that will unlock the geometry of our universe? Do black holes provide proof of  a time paradox?

The shape of the universe may depend on the existence of heaven (the highest heaven). Could the need for the highest heavenly space be created? For instance, even though the shape of the fabric of space remains invisible, the quantum mechanics of light waves animate the invisible fabric of space. If quantum physics cannot exist without the physics of motion, it follows that the physics of motion cannot exist without the forces that give an action and reaction to each other. Astrophysics cannot exist without cosmology. So, cosmology cannot exist without dimensions. Dimensions cannot exist without space and space cannot exist without dimensions. The need for the highest heaven is based on this circular reasoning.

Could the cosmos, given the geometrical properties of all the galaxy clusters in the universe, be YHWH’s brain child universe? The answer is yes, according to scientists that hold to the special creation of our universe. The foundation for this view of the creation of the cosmos is provided in the account of creation in the book of Genesis. In the account of the first chapter of Genesis, the order of creation is established. The first event describes a formless cosmos and its emptiness. In that first event, there was darkness on the face of the deep. The very first dimension in the cosmos described in Genesis chapter one is DEPTH. This leads to the question, what is the shape of space? The shape of space, according to the bible is determined by GRAVITY (YHWH’s PRESENCE Isaiah 40:22).

The shape of the cosmos is still unknown. However, ongoing observation of the elliptic orbit and the tilt of the axes of all celestial bodies may provide clues to the shape of, about 5 percent of the observable universe. Perhaps one clue to the shape of the observable part of our universe can be found in the tilt and orbit of each planet, providing the appearance of a curving cylindrical ring after a planet’s complete revolution around our sun. As the planets make revolutions around their sun, the observation of their curving cylindrical revolutions has been determined. It has been observed that within each galaxy in our universe there are solar systems making revolutions around other solar systems called binary and ternary star systems. If each solar system orbits around the other, the pattern of cylindrical scroll shaped links should emerge. This scroll shape is forming by the orbiting motion (2D inward spiraling shape of a rolled up scroll) of all the planets moving together with the sun at the center. The solar system is HELIOCENTRIC (Psalms 19:6) and the planets are revolving around it, giving it the appearance of an invisible cylindrical energy motion somewhat similar to the wave-tube surfers surf in and through.

Do solar systems as well as spiral galaxies follow a spiraling pattern? If there are two arms in our spiral galaxy, say, an inner arm and outer arm in the Milky Way galaxy, there are two spiraling patterns, each interacting with the other at the center (Psalms 19:6). For instance, the outer arm of a spiral galaxy would be where the hypothetical quadrilateral shape would follow the hypothetical ratio of the square root of 5 plus 1 over or divided by 2 that results in the phi number sequence of 1.6180339887 to 1e18 km (approximated distance of the Milky Way galaxy across). Starting from the bottom, the outer arm of the Milky Way galaxy would spiral inward towards the center, moving from the left to the right. The inner arm would be where the hypothetical ratio of about 1e18 km to phi and would spiral inward, top to bottom. Depending on geometric orientation, the inner and outer spiral arms can seem to be moving from right to left or left to right as if the geometric reflection was unfolding past, present and future. It might seem to appear like there was a higher dimensional mirror causing this scientific phenomena. Also, to envision this, one can reference the shape of the nautilus shell.

If our universe has part of an equidistant shape, then it stands to reason that the hypothetical cylindrical tunnel shaped line (a trail of invisible energy like a long exposure picture taken of a galaxy over billions of light years) may form some kind of a curve or arc which may be similar to our universe’s curve and/or arc. There may be a pattern of curves leading to a point on our universe’s surface, where another hypothetical cylindrical shaped line can be observed leading back to the surface and/or center (which may be one half the radius) of YHVH’s brain-child-creation and infinitely sided polygon shaped (with equidistance and congruence properties) universe. For instance, if the universe has an infinitely sided polygon shape with equidistance and congruence properties, it should have BLACK HOLES and/or a CORIOLIS FORCE EFFECT. Wherever there are spiral galaxies with the BLUE SHIFTING DOPPLER EFFECT, there is where the CORIOLIS FORCE EFFECT is. That is where the universe is throwing a curve ball and revealing its shape. If this is so, could the reasoning for this be because of the hypothetical need for a higher dimensional (infinitely sided polygon with equidistance  and congruence properties) cosmos? For instance, the fabric of space was shaped by the gravity of YHWH’s spiritual mass when He warped it by moving on its face or surface. This is somewhat similar to accretion disks bunched closely together with two different geometric orientations stretching the fabric of space-time using geometric transformation (Isaiah 40:22). I postulate this because all galaxies are recessing outward and away from each other, which is measured by a cosmological constant energy expansion. This is known by the red shift of light discernible by the Doppler Effect. This is why I postulate that YHWH’s brain-child universe may have a certain shape. I base this reasoning on the ability to test the shape of the universe. One way to test what I’m postulating would be to test the equidistant geometric property of a hypothetical equidistant shaped universe.

The implication for the outcome that such an experiment will have on humanity would be to serve as a great help to finally be able to determine just what is ABSOLUTE NORTH, ABSOLUTE SOUTH, ABSOLUTE EAST, AND ABSOLUTE WEST, giving us a hypothetical cosmic compass. For instance, gravity always exerts force in one direction. This seems to be an indication of depth within the fabric of space-time. If it can be proven that all black holes were formed at the same time, that would serve as an example of a hypothetical cosmic compass that always points to depth, which is somewhat similar to a navigational compass that always points to one direction. Once humanity is equipped with such a cosmic compass, humanity can also go about calculating the degree of the shadow of the darkness of space named, THE DARK MATTER.

One experiment that may be done to find out the hypothetical equidistant shape of our universe is to find a way to measure the segment distance from our planetary spherical point to the center of our universe and measure the distance from the center of our hypothetical equidistant universe to its opposite surface edge of space. Using adding and/or subtracting geometry segment theorems will serve to check the congruence of those segments. For instance, subtracting the segment from our planet to the center of the universe from the length of the other segment originating from one surface of the universe and ending at the opposite surface of our hypothetical equidistant shaped universe, should give us a length difference, that, when added to the length of the segment originating from our planetary point to the center of the universe, should equal the distance of any surface edge segment and it’s opposite surface edge in an equidistant shaped universe. This could be accurate only if the segments are truly congruent. Moreover, the congruence of the segments can prove the hypothetical equidistant relationship those segments share. 

For now, we know the estimated age of our universe in light years which is about 12 billion to 14 billion light years. One way to test the light year measurement accuracy may be to send light out from our planet through the universe and return it to the original source of the light emission on our planet. If one light year is equal to the total number of kilometers light travels per Earth second, then, hypothetically, all one need to do is make calculations to get the answer for the total number of light years of the universe. There may be a set back to this approach. For instance, if the light second is based on the constant speed of light in kilometers per Earth second, this might create a time paradox. This is because the Earth second is not based on the atomic clock of the hydrogen atom, supposedly, the most abundant element in the cosmos (1 Cor 15:41). Hydrogen atoms may be like LOCI POINTS. That may help to illustrate equidistance of radii for a universe with space-time congruence. Rather, the Earth second is based on the atomic clock of quartz, it seems. This element could never be used to test equidistance because it doesn’t account for the most abundant element in the universe. Still, it will certainly be helpful to do this once distance in all directions can be calculated. If these light year measurements are found to be consistent, meaning they were taken from all the most powerful telescopes around the world, that might serve to help humanity determine just how near Earth is to the center or joined foci points at center of the universe. It is important to know this because this might help to determine space-time congruence.

If there is such a thing as space-time congruence, that may help to determine if a time paradox could theoretically be proven to be a possibility. This is why I state there is no reason to doubt the 6 days of creation from the bible narrative in the first chapter of Genesis. The reason for this is because very little can be scientifically known regarding YHWH’s light. His light started on the first day of creation. Whereas, the stellar light started on the fourth day of creation. YHVH’s light rested on the beginning of the seventh day which was the end of the sixth day while the stellar light He created keeps aging in light years. YHVH’s light does not age the same way as stellar light. A day with Him is as a thousand years and vice versa (100,000% increase or decrease in time). His light can be much younger than the stellar light in the universe because He could have used His limitless supply of gravity to pull one end of the fabric of space-time into the other fabric of space-time. There exists the possibility this was done in order to move very great distances throughout space as well as to separate darkness from light or DARK TIME FROM LIGHT TIME. EINSTEIN’S GENERAL RELATIVITY THEORY PROVED THAT GRAVITY DOES SLOW DOWN TIME. Moreover, if the presence of blue shifting of light, caused by the Doppler Effect, was observed in our galaxy and our closest neighbor galaxy, that would help to determine that there are some galaxies moving closer toward each other while other galaxies are moving farther away from each other. This serves as an example of a space-time paradox. If the universe is not congruent, why does E=MC^2?

Could this be proven using Einstein’s twin paradox from the special theory of relativity? For instance, the first Adam (created by YHWH) is from the earth (below) and the second Adam (YHWH in the flesh) is from Heaven (above). The first coming of Jesus to this world through the virgin birth and the taking out of this world by Jesus all the elect of YHWH, first those who died, then those alive (from the first Adam created by YHVH up until all those elect living at the time of the catching away), can be used as an example of the twin paradox. This is imaginable because we all receive our glorified bodies at about the same time. However, Jesus transfigured Himself at the mountain of transfiguration to prove Jesus’ glorified body preceded all, from the first Adam (created by YHWH) to all of the first Adam’s descendants. What remains to be seen is the math to describe YHVH’s time paradox. It is imaginable that YHVH has an unlimited source of gravity, and could have used it to warp the fabric of space-time to move extremely great distances throughout the universe. For instance, where ever there is gravity holding a celestial body in place, that was the mark of the distribution of gravity energy that He left on the fabric of space-time. If it can be proven that most black holes are located at the center of each galaxy, that would be where YHVH traveled to. The detection of gravitational waves of energy should help to determine this.

JESUS is the light of the world as well as the light that took the universe from darkness to light (John 1:5). Science will never find the medium for light. Jesus is the medium for the light of YHVH (Job 38:19; Psalm 18:10). Furthermore, the unknown spheroidal surface area of the cosmos serves as another instance for the need for intelligent design because it allows the shape of the universe to be measured using spheroidal surface area arcs. It also allows calculation of the curve of the arc and distance squared on a spheroidal surface to be done simultaneously. It also provides a new mathematical concept for time called spheroidal-surface-area-arc-time. The equidistant distances between arcs squared measured may provide a standard unit of time. The following example provided is aleph-tov/360°(4πr^2)= spheroidal surface area arc length squared. The segment (or base if it is a 3d dome) joining the arcs should create the shape of a two dimensional dome. This serves as an illustration for curved time and or linear time that when joined creates a hypothetical time paradox. See below.

The creation of the human eye (isometry) can be used as an example of special creation. All one need to do is look at the entire design of the human eye, in particular the shape of its lenses, as well as the angle of the rays of light passing through lens to the retina. A black hole uses gravitational lensing to curve light and separate light from darkness. This may be one of the ways YHVH separated light from darkness (Genesis 1:4). Another way that may be considered as proof that YHVH separated light from darkness is the cosmological constant expansion of the universe. All energy is subject to YHVH.  Therefore, God has His own divine laws that can bridge the higher dimension of heaven to outer space to the quantum realm DP=DEΛ/T where DP stands for dark power; DE stands for dark energy; Lamda or Λ stands for cosmological constant displacement; T stands for arc time. The radian is another instance of YHVH’s powerful arm and wondrous work. It can be calculated using s=Θ·r where s=arc, r =radian (π/180°)(Job 26:10). To calculate the radian the following examples are provided [30°/180°(π)].5= 0.2617993877991494 radians or [7°/180°(π)].5=0.061086523819801536 radians.See below.

If   the  universe  was  12  to  14  billion  light  years   old,  that  could be  represented  as  5  percent  of  the  visible  part  of the  universe.  that  could  be  one  light  surface area  arc  of  the  total  arcs  that  should  sum up to 360 degrees.  It  should  follow that 5 percent of 360 degrees    is 18 degrees. The length of that arc is 18º/360º(4πr^2) = 2.8e10π.  The  radius  is  1.4e11  light years across.  This radius comes from 1.4e10  lights  years  taken to equal 5 percent of the  universe  and  made  100%  greater  than itself and divided by 2. Going  by YHVH’s time paradox where   one  day  is  as  one  thousand  years   and   a thousand years  is  like  a  day,  the  radius  would  be  1.4e13    light    years.       This    would    change    the measurement    of    time.                  The    answer     is 87,964,594,300.51421    arcs^2.    342    degrees  would  correspond   to   the  other  two dark surface area arcs. The remaining 342 degrees surface area arc needs to be divided  into  two  equal  parts  of  171  degrees  each to accurately   describe  an  expanding  universe  with  light emanating  from  its  center  and  filling  the  darkness  of space.  Hence,  this  creates  the  need  for  two  surface area arcs, one on the top  and  one  on  the  bottom  of a spheroidal  shaped  universe. Again, the  same steps are taken. 171°/360°(4πr^2)=126,350,000,000π.  The answer is  396,940,231,781.0704 arcs^2.   The  total   spheroidal  surface  area  squared  is 3,518,583,772,020.568  arcs^2  (light  and  dark  years in arcs squared).

This challenges evolution.  I say this because it seems easier to believe in a creator than to believe in evolution. For instance, how can evolutionists explain a universe that is very slowly starting to wake up and become aware of itself, that is, if humans are really just a collection of atoms looking into outer space (the universe observing itself). To make matters even more complicated, the collections of atoms evolutionists call humans sent Voyager One to look for signs of intelligent life (the universe eventually awake, aware, and searching for itself as if it has lost itself). 

 

Works Cited

62a Chicago Bibliography Entries

Rodkinson, Michael L. New Edition of the Babylonian Talmud: Original Text, Edited, Corrected, Formulated and Translated into English (ROD). 20 vols. Boston: The Talmud Society, 1918. BibleWorks, v.8.

Suggested Reading

Parker, Barry Science 101 First Ed: Physics. Irvington: Harper Collins, 2007

Comfort, Ray Scientific Facts in the Bible. Alachua: Bridge-Logos, 2001

 

© OJG and sonofgodwordsoul.com, 2013 Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to OJG and sonofgodwordsoul.com with appropriate and specific direction to the original content.

 

There are particular titles used to refer to Jesus. One of these particular titles is Son of God. The other particular title is Son of man. I have approached the title, Son of God, from the perspective of His Divine Word Soul. This approach has yielded an explanation for one of the aspects of His being. The other aspect of His being I have not attempted to explain is the higher dimensional aspect of His being as pertains to the lower dimensional aspect of His being which pertains to His other particular title, Son of man. He is the higher dimensional Divine Spiritual Being perfectly joined together in a 3 dimensional physical body. A higher dimensional being is essentially invisible to our 3 dimension vision capability. However, it is my opinion that higher dimensional object’s cross sections can be seen in lower dimensions. I provided examples of this in the post titled Higher Dimensional Beings and The New Jerusalem. If the Lord God is the highest dimensional being, then it stands to reason that He is in all dimensions, visibly through corporal form in 3 dimensions, when YHWH pitched His tent of flesh and love among us. This explains His omnipresence, omniscience, omnipotence. This explains why Jesus said to see Him is to see the Holy Father. One of the most important reasons He came to this world was, in my opinion, to restore sinful humanity back to the Holy Father God. He is Immanuel, God with us. The secularists call this restoration of broken symmetry and the opening of a portal. But Jesus is the way, the truth, the life (http://biblehub.com/interlinear/john/14-6.htm). Jesus is the 3 doors to the presence of the Holy Father God. See the corresponding scriptures below.

12 He had a dream; a stairway was set on the ground and its top reached to the sky, and angels of God were going up and down on it. (Gen 28:12 TNK)

 51 Then he said, “I tell you the truth, you will all see heaven open and the angels of God going up and down on the Son of Man, the one who is the stairway between heaven and earth.1 ” (Joh 1:51 NLT)

  • NLT Notes (Joh 1:51)1 )Greek going up and down on the Son of Man; see Gen 28:10-17. “Son of Man” is a title Jesus used for himself.

9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?
10 Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.
11 Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake.
(Joh 14:9-11 KJV)

37 And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape. (Joh 5:37 KJV)

18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. (Joh 1:18 KJV)

9 For in his physical being resides all the fullness of the divine being. (Col 2:9 MIT)

15 He is the image of the invisible God. * He is the prototype of all creation, (Col 1:15 MIT)

16 because for him everything in the heavens and on earth was created, both phenomena and noumena, whether thrones, dominions, administrations, or authorities. All were created through him and for him.*
17 He takes precedence over everything, and everything coheres in him. *
(Col 1:16-17 MIT)

Works Cited

62a Chicago Manual of Style Footnote Entries

Michael S. Bushell, Michael D. Tan, and Glenn L. Weaver, BibleWorks, 8th ed. (Norfolk: BibleWorks, LLC., 2008), BibleWorks. v.8.

62a Chicago Bibliography Entries

Authorized Version, 1769 Blayney Edition (KJV). Oxford: Cambridge University Press, 1769. BibleWorks, v.8.

62a Chicago Bibliography Entries

MacDonald, William Graham. The Idiomatic Translation of the New Testament (MIT). n.p.: n.p., 2006. BibleWorks, v.8.

62a Chicago Bibliography Entries

Holy Bible, New Living Translation (NLT). 2nd ed. Wheaton, IL: Tyndale House Publishers, 2004. BibleWorks, v.8.

© OJG and sonofgodwordsoul.com, 2013 Unauthorized use   and/or  duplication  of   this   material  and  images without express and written permission from this   blog’s author and/or owner is strictly prohibited.  Excerpts  and links  may  be  used, provided  that  full  and  clear credit is   given   to   OJG   and    sonofgodwordsoul.com   with appropriate and specific direction to the original content.

 

 

CAM00074

 

Higher dimensions do exist theoretically speaking, not experimentally, as there is no empirical evidence for actual higher dimensional space. One instance for the need of higher dimensional space, from the biblical stand point is heaven. Heaven is where the city named the New Jerusalem is. It is also the place where the holy angels of YHWH have their heavenly citizenship. I believe that higher dimensional architecture is theoretically possible. If higher dimensional math can be done, so can higher dimensional architecture blueprints be expressed mathematically, though not visibly. There are 4 living creatures described in the plural in Ezekiel chapter 1 verses 5-24. Notice they are also described as having the likeness of a man. They are also described singularly as 1 unit. They had 4 faces, 4 sides, 4 wings (as in “kanaph” in 1 Sam. 15:27), 4 pairs of legs, a pair for each side. See the following link for definition of Hebrew word “Kenaph” (http://www.studylight.org/lexicons/hebrew/hwview.cgi?n=3671). The 8 legs were not discernible to the 3 dimensional observer and were perceived as being “fused into a single rigid leg.” Their feet were described as looking like a “calf’s foot.” This is obvious that they had 4 pairs of feet summing up to 8 feet not discernible to the 3 dimensional human eye. It is not immediately clear why the spirit or life force inside of them was visible to the 3 dimensional observer. 

5 In the center of it were also the figures of four creatures. And this was their appearance: They had the figures of human beings.
6 However, each had four faces, and each of them had four wings;
7 the legs of each were fused into a single rigid leg, and the feet of each were like a single calf’s hoof; and their sparkle was like the luster of burnished bronze.
8 They had human hands below their wings. The four of them had their faces and their wings on their four sides.
9 Each one’s wings touched those of the other. They did not turn when they moved; each could move in the direction of any of its faces.
10 Each of them had a human face the front; each of the four had the face of a lion on the right; each of the four had the face of an ox on the left; and each of the four had the face of an eagle the back.
11 Such were their faces. As for their wings, they were separated: above, each had two touching those of the others, while the other two covered its body.
12 And each could move in the direction of any of its faces; they went wherever the spirit impelled them to go, without turning when they moved.
13 Such then was the appearance of the creatures. With them was something that looked like burning coals of fire. This fire, suggestive of torches, kept moving about among the creatures; the fire had a radiance, and lightning issued from the fire.
14 Dashing to and fro among the creatures was something that looked like flares.
15 As I gazed on the creatures, I saw one wheel on the ground next to each of the four-faced creatures.
16 As for the appearance and structure of the wheels, they gleamed like beryl. All four had the same form; the appearance and structure of each was as of two wheels cutting through each other.
17 And when they moved, each could move in the direction of any of its four quarters; they did not veer when they moved.
18 Their rims were tall and frightening, for the rims of all four were covered all over with eyes.
19 And when the creatures moved forward, the wheels moved at their sides; and when the creatures were borne above the earth, the wheels were borne too.
20 Wherever the spirit impelled them to go, they went — wherever the spirit impelled them — and the wheels were borne alongside them; for the spirit of the creatures was in the wheels.
21 When those moved, these moved; and when those stood still, these stood still; and when those were borne above the earth, the wheels were borne alongside them — for the spirit of the creatures was in the wheels.
22 Above the heads of the creatures was a form: an expanse, with an awe-inspiring gleam as of crystal, was spread out above their heads.
23 Under the expanse, each had one pair of wings extended toward those of the others; and each had another pair covering its body.
24 When they moved, I could hear the sound of their wings like the sound of mighty waters, like the sound of Shaddai, a tumult like the din of an army. When they stood still, they would let their wings droop. (Eze 1:5-24 TNK)

To envision this, one can look up the hyper cube unraveled in three dimensional sections portrayed by the Christus Corpus Hyper Cubus. See the following link: (http://www.theartistsalvadordali.com/corpus-hypercubus.htm). Now see the following link and you’ll see a hyper cube rotating: (http://casa.colorado.edu/~ajsh/sr/hypercube.html). The higher dimensional beings appear to be flying with wings while they are moving in 4 dimensional space to an observer in the 3rd dimension. Ultimately, the argument of whether ANGELS exist or not lies with seeable, testable evidence. However, it should be taken into consideration that there seems to be a trigonometry problem in the Babyonian Talmud. If this math problem can be proved to indeed be a trigonometry problem, would that mean that advanced math was known or being used when the Babylonian Talmud was written?Three hundred ninety heavens (more than three hundred sixty heavens) are used to reference God’s dwelling. If these heavens can be interpreted to mean degrees,  then a trigonometry problem can be set up. For instance, when God is pleased with Israel, He dwells in the seventh heaven is simple algebra to find out how many heavens He has moved (390-x=7 or 390=7+x or 383=x or x=383). But if those heavens are replaced with degrees, 390º becomes the terminal ray and 7º becomes the initial ray that, when joined at the vertex, forms an angle larger than 360º. Only a trigonometry function called theta could be used to calculate the (co)tangent, (co)sine, (co)secant. 

  • 12 There is no sitting above (in heaven), neither is there eating, drinking, sleep, multiplication, animosity, hatred, provocation, envy, nor stubbornness, weariness nor delay, and that is what David the King of Israel said [ibid. xviii. 12]: “He made darkness his hiding-place” (i.e., it is dark and hidden to all mortals). To what end did David say this? To none other than to praise of the Holy One, blessed be He, who is “Yah,” rules on high, whose unity is one, whose name is one, and who rests in three hundred and ninety heavens, and on each His name and mode of pronunciation are marked; and in each of them there are servants, seraphim, ophanim (wheels, Ezek. I.), cherubim, galgalim, and a throne of glory; and there is no wonder at that, for even as a mortal king has many palaces for the seasons of the year, so much the more the Everlasting, since all is His. And when Israel are doing His will, He rests in the seventh heaven, named Araboth, and does not keep distant from His world, as it is written [Numb. vii. 89]: “From between the two cherubim: and thus he spake unto him.” When offended He ascends to the highest heaven, and all cries and weeping are not listened to, and fasts are ordered, and they roll themselves in ashes, cover themselves with sacks, and shed tears (and all in vain, until He has mercy upon them). (Rab 2:11-12 ROD)

In addition, before we dismiss this post and the bible as wishful thinking, let’s take into consideration the strands of DNA that make up a 3 dimensional human being. Take, for instance, the shape of the double helix structure of a 3 dimensional human being. If the double helix DNA (IMAGINARY JACOBS LADDER) strands were fused together with several other double helix DNA strands and expressed geometrically in a higher dimension, the forthcoming  question should arise as to the possibility of a higher dimensional DNA structure (IMAGINARY JACOBS LADDER). If this was possible, then, in theory, a higher dimensional being could be engineered. Only YHWH can create higher dimensional DNA that can infinitely replicate and never age, an immortal DNA structure. For instance, one way our CREATOR YHWH might redesign and engineer again the human DNA might be to do it with a limitless supply of telomeres that allows the DNA to replicate itself infinitely. I’m strictly referring to the GLORIFIED HUMAN BODY. I’m in no way referring to the human body that must die and return to dust because of the sin in it. See the following link: (http://www.britannica.com/science/telomere. See the following link: (http://www.britannica.com/topic/telomerase).

Another instance of the possibility of the existence of a higher dimensional being,o namely the ANGEL,  is an expecting mother. What I mean is that an expecting mother holds inside of her another geometry besides her own. These two, mother and child in her womb, together form one higher dimensional geometry. The mother’s geometrical shape and the geometrical shape of the baby within, when viewed as one geometrical shape inside the other, can be thought of as higher dimensional human geometry (YHWH’S ARTISTIC DESIGN). If one can think of the baby inside the expectant mother as the unraveled 3 dimensional sections of higher human geometry within her then one can imagine the possibility of higher dimensional human geometry. The baby in the mother’s womb is a 3 dimensional being inside a 3 dimensional being. Twins, triplets, etc., inside the womb of an expectant mother further provides higher dimensional human geometry that can be viewed  in 3 dimensional sections. This may be some kind of bizarre clue as to the origin of the 3 dimensional geometrical design of the human body only conceivable in the mind of YHWH, THE HIGHEST DIMENSIONAL BEING.

12 He had a dream; a stairway was set on the ground and its top reached to the sky, and angels of God were going up and down on it. (Gen 28:12 TNK)

 51 Then he said, “I tell you the truth, you will all see heaven open and the angels of God going up and down on the Son of Man, the one who is the stairway between heaven and earth.1 ” (Joh 1:51 NLT)

  • NLT Notes (Joh 1:51)1 )Greek going up and down on the Son of Man; see Gen 28:10-17. “Son of Man” is a title Jesus used for himself.

The city of these higher dimensional beings is called the New Jerusalem. It is seen by John in a vision as coming down from from heaven because it was made in higher dimensional space. But the visible part of the city is seen on our planet. It seems like an impossible and ridiculous architectural structure to many simply because people do not possess the glorified bodies with higher dimensional vision to actually see the glory and beauty of such an out-of-this-world city. It may be possible to envision it with a lot of practice using your imagination. If you can imagine all the 2 dimensional sections of a 3 dimensional square, you can just draw those 2 dimensional sections into 3 dimensional sections. You can practice doing this on different shapes. For example, a 4 dimensional square’s (hyper cube’s) 3 dimensional sections look like a 3 dimensional cube unraveled into a t shape. A 4 dimensional triangle’s 3 dimensional cross sections may look like the photo above. See below the passage of scripture that pertains to the New Jerusalem.

9 Then one of the seven angels who held the seven bowls containing the seven last plagues came and said to me, “Come with me! I will show you the bride, the wife of the Lamb.”
10 So he took me in the Spirit1 to a great, high mountain, and he showed me the holy city, Jerusalem, descending out of heaven from God.
11 It shone with the glory of God and sparkled like a precious stone — like jasper as clear as crystal.
12 The city wall was broad and high, with twelve gates guarded by twelve angels. And the names of the twelve tribes of Israel were written on the gates.
13 There were three gates on each side — east, north, south, and west.
14 The wall of the city had twelve foundation stones, and on them were written the names of the twelve apostles of the Lamb.
15 The angel who talked to me held in his hand a gold measuring stick to measure the city, its gates, and its wall.
16 When he measured it, he found it was a square, as wide as it was long. In fact, its length and width and height were each 1,400 miles.1
17 Then he measured the walls and found them to be 216 feet thick1 (according to the human standard used by the angel).
18 The wall was made of jasper, and the city was pure gold, as clear as glass.
19 The wall of the city was built on foundation stones inlaid with twelve precious stones:1 the first was jasper, the second sapphire, the third agate, the fourth emerald,
20 the fifth onyx, the sixth carnelian, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, the twelfth amethyst.
21 The twelve gates were made of pearls — each gate from a single pearl! And the main street was pure gold, as clear as glass.
22 I saw no temple in the city, for the Lord God Almighty and the Lamb are its temple.
23 And the city has no need of sun or moon, for the glory of God illuminates the city, and the Lamb is its light.
24 The nations will walk in its light, and the kings of the world will enter the city in all their glory.
25 Its gates will never be closed at the end of day because there is no night there.
26 And all the nations will bring their glory and honor into the city.
27 Nothing evil1 will be allowed to enter, nor anyone who practices shameful idolatry and dishonesty — but only those whose names are written in the Lamb’s Book of Life. (Rev 21:9-27 NLT)

Works Cited

62a Chicago Manual of Style Footnote Entries

Michael S. Bushell, Michael D. Tan, and Glenn L. Weaver, BibleWorks, 8th ed. (Norfolk: BibleWorks, LLC., 2008), BibleWorks. v.8.

62a Chicago Bibliography Entries

Holy Bible, New Living Translation (NLT). 2nd ed. Wheaton, IL: Tyndale House Publishers, 2004. BibleWorks, v.8.

62a Chicago Bibliography Entries

Rodkinson, Michael L. New Edition of the Babylonian Talmud: Original Text, Edited, Corrected, Formulated and Translated into English (ROD). 20 vols. Boston: The Talmud Society, 1918. BibleWorks, v.8.

62a Chicago Bibliography Entries

Tanakh, A New Translation of the Holy Scriptures According to the Traditional Hebrew Text (TNK). Philadelpha: Jewish Publication Society, 1985. BibleWorks, v.8.

Logic in Jesus

March 3, 2015

© OJG and sonofgodwordsoul.com, 2013 Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to OJG and sonofgodwordsoul.com with appropriate and specific direction to the original content.

Whose side is Jesus on? Jesus is on the side of humanity. This can be proved through logic. The logic in this argument can be found in something called triangular reasoning. Triangular reasoning can be used to help determine where someone’s loyalty is attached to. There needs to be assigned to each corner of the triangle a person to allow this logic to work. In the post I recently made titled We Are The Upgrades, I talk about how humanity can know on whose side the opposing angelic beings are on. One side lies and seeks to divide and conquer humanity while the other side tells the truth and seeks to unify and give humanity solidarity. I will use triangular reasoning to triangulate the liar side and the truthful side.

The Most High Supreme being is always on the top of the triangle because He is the Judge over all the angelic beings and can never logically be taken off the justice bench, so to speak. The only thing that can be proven logically about the Supreme Judge is His justice and mercy ruling on the fallen state of humanity. I’ll show you what I mean. Jesus is on the right because He is in the right, but not in the wrong. You can put Jesus on the left if you must have it that way but He will ultimately be proven to be in the right anyhow. Continuing on with our triangular logic, satan is on the left.

The enemy of my enemy is the first position taken by the Supreme Judge where the Supreme Judge is not the friend but the enemy of the enemy of the Jesus. The second position taken is that of Jesus, whether on the right or the left, the enemy of my friend’s enemy. This is good logic so far because the Supreme Judge and Jesus have a common enemy which indicates that Jesus is on the side of justice. The third position is that of satan, that old illogical serpent, the friend of my enemy is my enemy. Let us now use in place of enemy a negative and in place of friend a positive. This is good reasoning to do this simply because if this triangle is an isosoles triangle the inequality principal can be used to prove the true inequality of the vertex angle’s length or base, compared to the other two congruent angles that have their proverbial legs stepping on the base of their unequal shorter side. Each point on that base metaphorically represents the trees of the knowledge of good and evil and the tree of life. In an effort to get to the highest point on the isosceles triangle as fast as possible, the old illogical serpent takes the shortest path. This ultimately proves that the enemy is on the floor, like the serpent that he is, at the bottom of the metaphorical base, going the shortest path from one point to the other on the bottom angle of the isosceles triangle.  

When one seeking the logic in Jesus uses the negative in place of the enemy and the positive in place of the friend, one can go about solving this as one would go about solving a math problem. In math arithmetic, integers use the rules where a positive and a positive equal a positive, a positive and a negative equal a negative, a negative and a negative equal a positive. The  top has 2 minus which equals a positive. The right has 1 plus and 1 minus which equals a minus. The left has 1 positive and 1 negative which equals a negative. Whichever corner of the triangle you choose to start from you will always wind up with a positive or a plus.

THE MORAL OF THIS LOGIC STORY IS THAT JESUS CAME TO MAKE ALL OUR NEGATIVES A POSITIVE. HIS MISSION HAS BEEN PROVEN LOGICALLY TO BE TRUTHFUL IN ITS INTENDED PURPOSE.

YOU CAN TRY TO SWITCH SATAN AROUND TO BE JESUS BUT IT WILL NEVER PROVE TO BE LOGICAL. YOU CAN MAKE HIM BE THE SIDE THAT IS THE ENEMY OF MY ENEMY. BUT THEN YOU WOULD HAVE TO LOGICALLY PROVE THAT HE CAME TO MAKE ALL OUR NEGATIVES POSITIVE. IT WOULD BE DIFFICULT TO PROVE THAT SATAN CAME TO THIS EARTH TO DIE FOR OUR SINS. 

SATAN’S FIGHT IS NOT AGAINST FLESH AND BLOOD. HIS FIGHT IS AGAINST JESUS, WHO STILL HAS HIS FOOT ON THE HEAD OF SATAN. OPPOSITION SHOULD REMEMBER THAT HIS FIGHT IS NOT AGAINST FLESH AND BLOOD BUT ALSO AGAINST THE 2/3 OF HOLY ANGELS THAT OUT NUMBER HIM. THE BLOOD OF JESUS IS AGAINST HIM AND HIS REVOKED HEAVENLY-CITIZEN-STATUS-ALIEN-ANGELS! See below.

Word World

February 28, 2015

© OJG and sonofgodwordsoul.com, 2013 Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to OJG and sonofgodwordsoul.com with appropriate and specific direction to the original content.

JESUS IS NOT A COSMIC RACIST. HE LOVES US. THE FALLEN ONES ARE COSMIC RACISTS. (optius, nemo, yon dalcola, cerulius, veriko, tael, blagee, tatiel, damulius, akulius, ael, moxy, targey, boza, carpal Zephaniah 2:11)

 

I have come to the conclusion after writing my blog that this world is somewhat similar to the Matrix. There has been an enormous effort to construct a mind construct for the human mind. This mind construct is not the Matrix per se. It is a relentless mind hacking campaign waged by the elite with the help of their alien lord or the little g-god since human civilization began. See below for instances of the mind hacking campaign waged against humanity.

The first elite person in the bible who can be observed from a literary point of view using manipulation as a mind control tool to gain access into Eve’s mind was represented by the serpent. There are many methods of mind control.  You can find an abundance of examples if you surf the web, go on YouTube, etc. For instance,  hand jesters during a speech,  mind looping which uses circular reasoning to reinforce ideas that are already deeply embedded in your culture, word coloring, subliminal messages in words and pictures and product names, Marxist ideology, web sites that look like they were created in a hurry and sloppily that connect words you like to use with ideas, places, and events to weave a pattern for people’s mind in an attempt to get them to connect the dots, radical internet websites that attempt to infiltrate a faith mind and perform mind seeding to plant radical thoughts into the faith mind, ect, etc. Have you felt like something was wrong with life? Well, there just might be. Be on your mental guard (http://biblehub.com/2_corinthians/2-11.htm).. Another example of how this world is similar to the Matrix is the false parallel of reality of many person’s name meaning and the lives they live out. Many people’s names don’t make any sense when compared and contrasted against their life. Why were many people given names that don’t fit them? One may wonder about that when brought to one’s attention. All I’m saying in regard to that is it doesn’t seem to make much sense. 

There is a radical world wide web with websites that contain extremely hopeless doomsday videos void of the silver lining of hope in Jesus with hateful speech and radical images that are not appropriate for all to see, especially children. I want to offer my critique of this type of negativity, this negativity that has destructive potential  to steer people in the wrong direction of their faith by influencing them to be radically and extremely bad. I’m not calling any names out but there is plenty of garbage out there on the internet.  The owners of those websites prey on good people with weak minds and enjoy doing it because they are extremely socialistic and radically bad people out there in the world of hyper text transfer protocol addresses. They never get caught because they work for their government, whichever government that might be, never get disciplined, and enjoy a certain legal immunity. They may be getting paid a lot for their extreme socialistic radical behavior and activity on the internet but they will be eaten and consumed by the extremely greedy power hungry green monster of envy and bitterness that they are feeding, whose insatiable appetite cannot be glutted. They will destroy themselves and will have no one else to blame for it but themselves. Their alternate virtual reality game is over.

I know there is no sensible way to explain all the suffering. The reason why suffering happens will remain elusive. The question how suffering happens can be explained, at best inadequately. I say this because it takes an extremely strong minded person to get into the mind of the elite. One must start with the meaning of their name. To uncover the meaning of their name may be like uncovering a can of worms. The pattern of destruction that the elite governing classes have set goes something like this. Racial or ethnic bias leads to racism. Racism leads to slavery. Slavery leads to social stigma and a host of emotional problems. This, in turn, leads to mental break down and productive ineffectiveness which leads to poverty. Poverty leads to the welfare state. The welfare state leads to low, moderate, and extreme socialism. Socialism leads to communism which leads to totalitarian rule. It is so remarkable that a republic or democracy type of government can progressively proceed through all these horrific stages. 

These things do happen. In fact, they happen over and over again. All you have to do is study world history to see this. For those of us who already possess this knowledge of world history, it is in the power of your words to speak out against this pattern of darkness whenever you see it slowly start to weave its way into the fabric of society. Otherwise, you will let yourself and the rest of humanity become doomed to repeat all its mistakes endlessly. Life repeats itself in cycles and seasons. History repeats itself. However, eventually, the suffering will end simply because those who cause the suffering will destroy themselves with the same hate they hope will destroy others. See the following Utopian scripture of hope: (http://biblehub.com/interlinear/nahum/1-9.htm).  

 

12 There is no sitting above (in heaven), neither is there eating, drinking, sleep, multiplication, animosity, hatred, provocation, envy, nor stubbornness, weariness nor delay, and that is what David the King of Israel said [ibid. xviii. 12]: “He made darkness his hiding-place” (i.e., it is dark and hidden to all mortals). To what end did David say this? To none other than to praise of the Holy One, blessed be He, who is “Yah,” rules on high, whose unity is one, whose name is one, and who rests in three hundred and ninety heavens, and on each His name and mode of pronunciation are marked; and in each of them there are servants, seraphim, ophanim (wheels, Ezek. I.), cherubim, galgalim, and a throne of glory; and there is no wonder at that, for even as a mortal king has many palaces for the seasons of the year, so much the more the Everlasting, since all is His. And when Israel are doing His will, He rests in the seventh heaven, named Araboth, and does not keep distant from His world, as it is written [Numb. vii. 89]: “From between the two cherubim: and thus he spake unto him.” When offended He ascends to the highest heaven, and all cries and weeping are not listened to, and fasts are ordered, and they roll themselves in ashes, cover themselves with sacks, and shed tears (and all in vain, until He has mercy upon them). (Rab 2:11-12 ROD)

Of course, this can only be proved with a testable theory that can unify and explain all laws of science. Believers, followers, and true disciples of Jesus have hope, in that, our glorified bodies, that are given at the rapture, are not plugged into this Matrix in the sense that they are free from the scientific laws of the universe. The only reasoning that can explain this world is circular reasoning, it seems. In other words, things just happen over and over again because that is the way it is. 

1 So appreciate your vigor in the days of your youth, before those days of sorrow come and those years arrive of which you will say, “I have no pleasure in them”;
2 before sun and light and moon and stars grow dark, and the clouds come back again after the rain:
3 When the guards of the house become shaky, And the men of valor are bent, And the maids that grind, grown few, are idle, And the ladies that peer through the windows grow dim,
4 And the doors to the street are shut — With the noise of the hand mill growing fainter, And the song of the bird growing feebler, And all the strains of music dying down;
5 When one is afraid of heights And there is terror on the road. — For the almond tree may blossom, The grasshopper be burdened, And the caper bush may bud again; But man sets out for his eternal abode, With mourners all around in the street. —
6 Before the silver cord snaps And the golden bowl crashes, The jar is shattered at the spring, And the jug is smashed at the cistern.
7 And the dust returns to the ground As it was, And the lifebreath returns to God Who bestowed it.
8 Utter futility — said Koheleth — All is futile! (Ecc 12:1-8 TNK)

Before you write this post off as some disconnected person’s perception of reality, let me ask you this. If there is no such thing as the Matrix, what is SINGULARITY? I’m wanting to say this to you. You like most other people have been asleep at the wheel of life. Technology has now caught you by surprise at the technological intersection of life. This technological intersection of life is where your human intelligence and artificial intelligence merge for the very first time. This happening is called the ARTIFICIAL INTELLIGENCE SINGULARITY. AUGMENTED REALITY AND VIRTUAL REALITY ARE SOME INSTANCES OF THE EVENTUAL MENTAL BLUR THAT WILL INEVITABLY BECOME A MENTAL SINGULARITY OF NOTHINGNESS. What is the human mind if it only can be defined from a futuristic view of artificial intelligence merged with human intelligence? There is now nothing you can do to stop it. You all will be plugged into the allegorical MATRIX of life as defined by SINGULARITY. Christians call this event the MARK OF THE BEAST. THIS SIMPLY MEANS ARTIFICIAL INTELLIGENCE WILL CONTROL EVERYTHING AND EVERYONE WITH THE EXCEPTION OF THE anti christ.  See the links below.

You were not designed to be merged with A.I. You are of the earth. Technology is not evil in and of itself. But it is my opinion, in light of bible prophecy, that humanity is not ready for all the technology it wants right now. Don’t let instant gratification control your reasoning. The answers for the betterment of humanity are in the first few chapters of the book of Genesis. Take, for instance, the garden of Eden. It was the vision that the Most High Supreme Being God gave humanity. What did He tell the Y and X genetic couple? God said, “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 fowl of the air, and over every living thing that moveth upon the earth (Gen 1:28).” He put the first man of the earth in the garden to learn agriculture. Part of the reason He may not have accepted Cain’s grain offering was because He wanted mankind to raise and breed livestock at that time that is reflected in the story of Cain and Abel. Why did He do that? He did that to teach us how to never go hungry. He didn’t want us to ever starve to death! We can’t even do this basic thing. Yet we want an enormous amount of technology! For what!? To enslave ourselves to artificial intelligence? There were 4 rivers that flowed from an underground source of water that may have been super enriched with minerals. The last few chapters of Revelation and Isaiah chapter 43 reveal another source of deep underground water that will flow from an unknown location. There is a possibility that location could be at a desert wilderness. We need to look for this deep water source and potential spring in order to prevent thirst. See the links below.

The main point I’m making here is that there is still a lot of basic things to do. Humanity still needs to make habitable all the uninhabitable parts of this planet. For example, if the desert gives you only sand, is their potential for a new market for glass near the desert. This may or may not serve as a good material for home construction near the desert due to its light reflective property. It seems like the desert may favor the use of glass as a home construction material. Can a kind of geodesic glass structure with solar panel technology built into the structure be used? How much of that material and exactly where it can be used in various building structures is something better left to engineering and architecture to decide.

New employment sectors and new markets need to be created. One instance of solving housing insufficiency ,and at the same time, spreading out into the uninhabitable parts of this world is the marketing and selling of the geodesic dome home. It is imaginable that the geodesic dome structure is comparable to half of a sphere or hemisphere. This is because the base of the geodesic dome has an angle of 180°. Its base is circular and uses the area for a circle A=[π(r^2)] where A equals area, Pi equals 3.141592653589793, r equals radius, ^ equals raised to the power of. It may be possible for the interior to be measured with the right angle isoceles triangle (x:x:√2) where the first x and the second x are the legs. Both equal and measure 45°. The square root of two is the hypotenuse. This may be correct because the right angle isoceles ∆ forms a square when doubled. Its surface area may be the surface area of a sphere divided by two or SA=[4π(r^2)]/2 where answer always equals unit times itself (unit^2). It is imaginable that the rhombus quadrilateral shape is used to fit into the frame of the geodesic dome structure because it is a parallelogram and has congruent opposite sides. The isoceles triangle is used to measure the rhombus quadrilateral shape. It is imaginable that the length of the degree of the geodesic dome tiers starting  from the top of the geodesic dome structure going towards the bottom or vice versa can be measured with measure of dome arc =[unk°/360°(4πr^2)]/2.

This is why you find in chapter 11 of Genesis the divine intervention from the Most High Supreme being God in the affairs of humanity. There was an attempt to make a global government with a global master language without making habitable all the uninhabitable parts of the world as those ancient people knew it. The Most High, and most technologically advanced Supreme YHVH being, whose technology is better described as miraculous, confounded their languages at the tower of Babel. He did this in order to get them to turn their attention toward the environment and the biosphere. He wanted humanity to be resourceful. One example of a divine technology that has no human explanation can be found at Ollantaytambo in Peru. See the links below.

Works Cited

62a Chicago Manual of Style Footnote Entries

Michael S. Bushell, Michael D. Tan, and Glenn L. Weaver, BibleWorks, 8th ed. (Norfolk: BibleWorks, LLC., 2008), BibleWorks. v.8.

62a Chicago Bibliography Entries

Rodkinson, Michael L. New Edition of the Babylonian Talmud: Original Text, Edited, Corrected, Formulated and Translated into English (ROD). 20 vols. Boston: The Talmud Society, 1918. BibleWorks, v.8.

62a Chicago Bibliography Entries

Tanakh, A New Translation of the Holy Scriptures According to the Traditional Hebrew Text (TNK). Philadelpha: Jewish Publication Society, 1985. BibleWorks, v.8.

© OJG and sonofgodwordsoul.com, 2013 Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to OJG and sonofgodwordsoul.com with appropriate and specific direction to the original content.

Join the left and right hands of two people at the pinkies keeping both hands even one to the other with fingers joined tightly together. Then join the two sets of left and right hands together at the middle fingers with back of hands down and palms up. The space not filled within all hands should form what looks like a cross. Could it be possible that God left a sign to humankind in our hands? If so, the sign may be a two-fold message. The 4 hands need to be in the open position in order to reveal the shape of the cross. This open position puts those human hands in the position to receive. The 2nd part of the message points to what is to be received. What is to be received is the message or gospel of the cross of Jesus and the plan of salvation for humanity, the joining together of the family of humanity into God’s family by spiritual grafting. Is it pure coincidence that 4 hands need to be joined together to see what looks like the shape of a cross? What is the significance of the number 4? Can one infer that its meaning could be tied to the messiah coming into this world by the order of birth? See the below verses that correspond. 

8 The LORD God planted a garden in Eden, in the east, and placed there the man whom He had formed. (Gen 2:8 TNK)

15 Yeshua said to her, “Lady, why are you crying? Whom are you looking for?” Thinking he was the gardener, she said to him, “Sir, if you’re the one who carried him away, just tell me where you put him; and I’ll go and get him myself.” (Joh 20:15 CJB)

*Truly, truly I say to you, ala grain of wheat, except it fall and die in the ground, remains alone. But if it dies, it will produce much fruit.”1 (Joh 12:24 MGI Magiera Peshitta translation with foot notes 2006)

MGI Notes (Joh 12:24)
1 )Word play: dies mita atym produces mitya aytym
* )Asterismos: Indication
al )Allegory

“The sower, who sowed, sowed the word.”1 (Mar 4:14 MGI)

MGI Notes (Mar 4:14)
1 )Same root: sower sowed, repeat sown, vs. 15-20

https://biblehub.com/interlinear/romans/11-11.htm

https://biblehub.com/interlinear/romans/11-17.htm

https://biblehub.com/interlinear/romans/11-18.htm

16 “For God so loved the world that he gave his only and unique Son, so that everyone who trusts in him may have eternal life, instead of being utterly destroyed. (Joh 3:16 CBJ)

Jesus is the from the tribe of Judah. The tribe of Judah is the forth tribe of Israel (Jacob). This forth place is in the order starting from oldest (first born) son. Judah was the fourth born son from Jacob and Leah. The divine being or the Son of God in the book of Daniel chapter 3 verse 25 is in the consecutive order of the number 4. There were 3 men in the furnace according to king Nebuchadnezzar, but the fourth man appeared. Could the number of four have been assigned to that divine being or Son of God by pure coincidence? That number 4 was assigned in the bible to the messiah’s tribe by the order of birth. It is Jesus that came to give us eternal life. Jesus has absolutely no intention of harming us. This is plain to see in the plan of salvation for humanity.

23 The sons of Leah: Reuben — Jacob’s first-born — Simeon, Levi, Judah, Issachar, and Zebulun. (Gen 35:23 TNK)

25 He answered, “But I see four men walking about unbound and unharmed in the fire and the fourth looks like a divine being.”
26 Nebuchadnezzar then approached the hatch of the burning fiery furnace and called, “Shadrach, Meshach, Abed-nego, servants of the Most High God, come out!” So Shadrach, Meshach, and Abed-nego came out of the fire. (Dan 3:25-26 TNK)

11 Like a shepherd He pastures His flock: He gathers the lambs in His arms And carries them in His bosom; Gently He drives the mother sheep.
(Isa 40:10-11 TNK)

Elohiym YHWY Sowed Himself With His Own Word.  He is the gardener that sowed His seed (Word) into this world. In the below verse 25  in chapter 3 of the book of Daniel the Lord God gives us a clue of this in the possessive use of the Hebrew word “ben” which is “bar” (http://www.studylight.org/lexicons/hebrew/hwview.cgi?n=1247). The king Nebuchadnezzar used the possessive form of the Hebrew word ben which is bar. While the translation of the Tanakh is reliable, it does not help to enlighten but obfuscates the possessive use of the Hebrew word ben. The king Nebuchadnezzar saw the man appear out of nowhere. Therefore, he concluded that that divine being was a divine being’s son. It is further on in the bible the name of the Divine being’s Son is exegeted in the book of Isaisah chapter 7 verse 14 as Emmanuel. Emmanuel means God with us. Hence, this divine being has a Heavenly Father who would be with humanity in the flesh of Emmanuel, the Son of God. It is not improper to call this being Son of God. I say this because Jesus said no other ascended or descended. See the following verse: “No one has gone up into heaven; there is only the one who has come down from heaven, the Son of Man (Joh 3:13 CJB).” Why would the Messiah plant himself into this world? One of the reasons He did this is because He would prove He was not from this world but came from above and didn’t need a physical posterity to establish His blood line (Da Vinci Code conspiracy). The other reason is that His spiritual posterity needed to be established in order for His divine blueprint human glorified body to be prepared to make His spiritual posterity plain for all to see at the time of the catching up of the holy ones (rapture). He wanted to plant himself into this world to gain a harvest of spiritual children. This is so plain to see in the most common verse in the bible, namely, John 3:16. See below the verses that correspond and the Holloday lexicon entry for the Hebrew word “לְבַר־אֱלָהִֽין” and the analysis for this Hebrew word from WTM Morphology.

 

  • 10 But the LORD chose to crush him by disease, That, if he made himself an offering for guilt, He might see offspring and have long life, And that through him the LORD’s purpose might prosper. (Isa 53:10 TNK)
  • 25 (Dan 3:25 WTT) עָנֵ֣ה וְאָמַ֗ר הָֽא־אֲנָ֙ה חָזֵ֜ה גֻּבְרִ֣ין אַרְבְּעָ֗ה שְׁרַ֙יִן֙ מַהְלְכִ֣ין בְּגֽוֹא־נוּרָ֔א וַחֲבָ֖ל לָא־אִיתַ֣י בְּה֑וֹן וְרֵוֵהּ֙ דִּ֣י (רְבִיעָיָא) רְֽבִיעָאָ֔ה] דָּמֵ֖ה לְבַר־אֱלָהִֽין׃ ס ]

l. particle preposition rB; noun common masculine singular construct homonym 2 Hl’a/ noun common masculine plural absolute

Hol9324 Hl’a/
Hl’a/: Heb. H;Ala/ : cs. =, det. ah’l’a/, sf. yhil’a/, %h’l’a/, Hhel’a/, an”h’ñl’a/ (Dn 317 an”h;-), !Akh]l’a/ & ~koh]l’a/, !Ahh]l’a/ & ~hoh]l’a/; w. pref. Hl’a/l,, but det. or sf. ah’l’awE, ah’l’ale &c.; pl. !yhil’a/, det. aY”h;l’a/, cs. yhel’a,, yhel’ale, sf. yh;l’ale, %yh’l’ale 312•18 (Kt %yIh;-, Qr %h’-): God/god: — 1. sg.: god Dn 315, in descriptive phr., God = Yahweh: ° ®l¹h rab Dn 220, °®l¹h¹° rabb¹° Ezr 58 & c., & w. gen. °®l¹h š®mayy¹° Dn 218f &c.; — 2. pl. gods Dn 211; bar °®l¹hîn = divine being, angel Dn 325; pl. w. mng. of sg. = Yahweh: Dn 617. (pg 397)
Hol9414 rB;
*I rB;: Heb. IV *rB;: det. ar’B’:field:µêwat b¹r¹° Dn 238, dit°¹° dî b¹r¹° 412. (pg 400)
II rB;: Heb. I rB; ( < Aram.) & !Be: cs. =, sf. HreB.; pl. cs. ynEB., sf. yhiAnòB., !AhynEB.: — 1. son Dn 522 Ezr 52, pl. children Dn 625; (king &) his sons = princes Ezr 610, = his descendants 723, grandson 51; b®nê tôrîn young bulls Ezr 69; — 2. of remoter & metaph. relationships: b®nê yi´r¹°¢l Ezr 616, b®nê g¹lût¹° Dn 225; bar °®n¹š a man Dn 713, b®nê °­n¹š¹° men 238; bar °®l¹hîn, an angel 325; bar š®nîn, (so many) years old 61. (pg 400)
Hol9652 l.
l.: Heb. = : sf. yli, %l’, Hle, Hl;, an”l;ñ, ~kol. & Dn 34 !Akl.; ~Ahl. Je 1011 & ~hol. & !Ahl. & Dn 721 !hol.: prep., in genl. equivalent to Heb. l®, but also to Heb. °el & ±al: — 1. in- dicating direction or aim of movement Dn 217; — 2. temporal, liqƒ¹t at the end of Dn 426•31, l®±¹l®mîn for ever 24; — 3. indicating purpose, (which I have built) as, for (a royal residence) Dn 427 Ezr 69, w. h­wâ become Dn 235; — 4. w. inf. after vbs. of going, sending, saying, being able &c., to Dn 29 Ezr 422; — 5. w. inf. after l¹° to express prohibition: l¹° l®hašn¹yâ not to be changed Dn 69; — 6. w. pers. obj., (tell) (to) (s.one) Dn 24; at beginning of letters, w/o vb. Dn 331 Ezr 57; — 7. ‘dat. of ref.’ Dn 49 Ezr 610; — 8. dat of. possession, belong to = possess Dn 616 Ezr 416; — 9. oth. relationships: w. resemble Dn 75, corresponding to Ezr 617; — 10. as periphrasis for gen. Ezr 55; — II. in dates: yôm … lîraµ Ezr 615; š®nat … l® Dn 71 Ezr 424; — 12. replaces pers. obj. (acc.) Dn 212 Ezr 52; neuter obj. Dn 234 Ezr 412, indeterminate † Dn 210 ; — 13. introduces emphatic appos., ‘to wit’ Ezr 725; — 14. compounds, « gô°, mâ, ±ad, q¯bel. (pg 409)

The fourth man in the fire is a type of the perfection of humanity in the human like flesh of the son of the Lord God. Perhaps there is a hidden message within the names of the three men in the furnace with the fourth man. The names of these three are Shadrach, Meshach, and Abednego. Shadrach means “royal” or “the great scribe” (http://www.biblestudytools.com/dictionary/shadrach/). The meaning of Meshach is “shadow of the prince” (http://www.biblestudytools.com/dictionary/meshach/). The meaning of Abednego is “servant of light; shining” (http://www.biblestudytools.com/dictionary/abednego/). When put together, the meanings of these names may form a coherent message. This message may be (the) royal, the great scribe (and) shadow of the prince (is) the shining servant of  light. Jesus is the preeminent revelation of the Lord God that always existed. Jesus is the preeminent, currently eminent, and post eminent revelation of the Lord God. The Lord God exegetes His Son and the Son exegetes His Father.

17 “Shim’on Bar-Yochanan,” Yeshua said to him, “how blessed you are! For no human being revealed this to you, no, it was my Father in heaven. (Mat 16:17 CJB)

18 No one has ever seen God; but the only and unique Son, who is identical with God and is at the Father’s side – he has made him known. (Joh 1:18 CJB)

27 “My Father has handed over everything to me. Indeed, no one fully knows the Son except the Father, and no one fully knows the Father except the Son and those to whom the Son wishes to reveal him. (Mat 11:27 CJB)

Notice in the above message above that this Son of God (translation of some bible translations) or divine being’s name is unknown. This may be because He was not to be revealed to the world until His incarnation into the world. This is why I rely on the meanings of the other three men that were in the furnace with Him in order to exegete His message. If this divine being wanted to reveal a hidden message, it is possible He may have chosen to conceal His name in order to allow the illustration of the names of the other 3 men to be tools to exegete His hidden message. If this is a possible way of going about getting the hidden message known, then let’s examine the message a little more. Notice how He may be described as “the great scribe” possibly because He is the Word of the Lord God. He is also described as the shadow of the prince because He was not revealed yet! He was the shadow of the prince to come. See the following verse: “He answered, “But I see four men walking about unbound and unharmed in the fire and the fourth looks like a divine being (Dan 3:25 TNK).” The fire may represent the flame of the Lord God’s Spirit in the Messiah. I say this because Jesus, the Messiah did have the Spirit of the Lord God without measure. King Nebuchadnezzar intended to place the 3 Hebrew men into the fire to kill them to wipe out their existence. However, the Lord God used the fire to give a fiery revelation of the Messiah that would come into covenant with the Lord God to give you everything Jesus promised He would give you.

30 Jacob asked, “Pray tell me your name.” But he said, “You must not ask my name!” And he took leave of him there. (Gen 32:30 TNK)

18 The angel said to him, “You must not ask for my name; it is unknowable!” (Jdg 13:18 TNK)

27 The spirit of man is the lamp of the LORD, searching all the inward parts. (Pro 20:27 JPS)

11 For who knows the inner workings of a person except the person’s own spirit inside him? So too no one knows the inner workings of God except God’s Spirit.
12 Now we have not received the spirit of the world but the Spirit of God, so that we might understand the things God has so freely given us.
13 These are the things we are talking about when we avoid the manner of speaking that human wisdom would dictate and instead use a manner of speaking taught by the Spirit, by which we explain things of the Spirit to people who have the Spirit.
14 Now the natural man does not receive the things from the Spirit of God – to him they are nonsense! Moreover, he is unable to grasp them, because they are evaluated through the Spirit.
15 But the person who has the Spirit can evaluate everything, while no one is in a position to evaluate him.
16 For who has known the mind of ADONAI? Who will counsel him? But we have the mind of the Messiah! (1Co 2:11-16 CJB)

Trust in Jesus. Give yourself completely to Him. Say it out loud. Invite Him into your heart, mind, soul, spirit, into all your being. Do it  before it is too late. Don’t say I’ll do it tomorrow and put it off for another day because the truth is that time is running out. The bible says today is the day of salvation. See the following verse: “Or, if you are loath to serve the LORD, choose this day which ones you are going to serve — the gods that your forefathers served beyond the Euphrates, or those of the Amorites in whose land you are settled; but I and my household will serve the LORD (Jos 24:15 TNK).” He wants to sit on the throne of your heart. He wants to rule and reign from your heart. He wants you to partake in His Kingdom. Jesus is the High King of His Kingdom. But He wants you to be royal priests in His Kingdom. Jesus wants to have a personal relationship with you. Come as you are. Yield yourself to the King of kings and Lord of lords. You will reign with Him in His Kingdom. See the verses below that correspond.

1 “Don’t let yourselves be disturbed. Trust in God and trust in me. (Joh 14:1 CJB)

15 “The time has come, God’s Kingdom is near! Turn to God from your sins and believe the Good News!” (Mar 1:15 CJB)

 9 that if you acknowledge publicly with your mouth that Yeshua is Lord and trust in your heart that God raised him from the dead, you will be delivered. (Rom 10:9 CJB)

 31 They said, “Trust in the Lord Yeshua, and you will be saved – you and your household!” (Act 16:31 CJB)

20 Here, I’m standing at the door, knocking. If someone hears my voice and opens the door, I will come in to him and eat with him, and he will eat with me. (Rev 3:20 CJB)

 9 But you are a chosen people, the King’s cohanim, a holy nation, a people for God to possess! Why? In order for you to declare the praises of the One who called you out of darkness into his wonderful light. (1Pe 2:9 CJB)

17 and if we are children, then we are also heirs, heirs of God and joint-heirs with the Messiah – provided we are suffering with him in order also to be glorified with him. (Rom 8:17 CJB)

18 then holy ones of the Most High will receive the kingdom, and will possess the kingdom forever — forever and ever.’ (Dan 7:18 TNK)

16 And on his robe and on his thigh he has a name written: KING OF KINGS AND LORD OF LORDS. (Rev 19:16 CJB)

 

 

Works Cited

62a Chicago Manual of Style Footnote Entries

Michael S. Bushell, Michael D. Tan, and Glenn L. Weaver, BibleWorks, 8th ed. (Norfolk: BibleWorks, LLC., 2008), BibleWorks. v.8.

62a Chicago Bibliography Entries

Etheridge, J. W. Targum Onkelos on the Pentateuch (English) (OKE). London: Longman, Green, Longman, and Roberts, 1862. BibleWorks, v.8.

62a Chicago Bibliography Entries

Etheridge, J. W. Targum Pseudo Jonathan on the Pentateuch (English) (PJE). London: Longman, Green, Longman, and Roberts, 1862. BibleWorks, v.8.

62a Chicago Bibliography Entries

Groves-Wheeler Morphology and Lemma Database (4.10) (WTM). Philadelpha: Westminster Theological Seminary, 2008. BibleWorks, v.8.

62a Chicago Bibliography Entries

Holladay, William L. A Concise Hebrew and Aramaic Lexicon of the Old Testament: Based upon the Lexical Work of Ludwig Koehler and Walter Baumgartner. Leiden: Brill, 2000. BibleWorks, v.8.

62a Chicago Manual of Style Footnote Entries

Janet M. Magiera, Morphological Analysis of the Peshitta New Testament: With Note and Lexical Information, with Hebrew font (PMH) (n.p.: n.p., 2005), BibleWorks, v.8.

62a Chicago Manual of Style Footnote Entries

Janet M. Magiera, Morphological Analysis of the Peshitta New Testament: With Note and Lexical Information (PEM) (n.p.: n.p., 2005), BibleWorks, v.8

62a Chicago Bibliography Entries

Magiera, Janet M. Aramaic Peshitta New Testament Translation (MGI). n.p.: Light of the Word Ministry, 2006. BibleWorks, v.8.

62a Chicago Bibliography Entries

Stern, David H. The Complete Jewish Bible (CJB). Clarksville, MD: Jewish New Testament Publications, 1998. BibleWorks, v.8.

62a Chicago Bibliography Entries

Tanakh, A New Translation of the Holy Scriptures According to the Traditional Hebrew Text (TNK). Philadelpha: Jewish Publication Society, 1985. BibleWorks, v.8.

62a Chicago Bibliography Entries

The Holy Scriptures (Old Testament) (JPS). n.p.: Jewish Publication Society, 1917. BibleWorks, v.8.

62a Chicago Bibliography Entries

Westminster Leningrad Codex (WTT). Philadelpha: Westminster Theological Seminary. BibleWorks, v.8.

© OJG and sonofgodwordsoul.com, 2013 Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to OJG and sonofgodwordsoul.com with appropriate and specific direction to the original content.

If you thoroughly read my blog you can start to put the pieces of the puzzle together. You’ll see that Jesus is like a very advanced tri-fold being of a mind perplexing nature without a human soul. But instead has the word of God in place of the human soul. Is this word of God in place of the human soul sort of like a divine non exhaustive, limitless database, in that all understanding, knowledge and wisdom are contained therein? Imagine all your DNA and everything you ever sensed with your 5 senses from birth to death being uploaded into a quintessential divine database library of books (Ecc 12:14). Can Jesus be thought of as the Father of all life book libraries or Divine Master Architect of the flagship cosmic quintessential database that surpasses anything you can dream of? You may say this all sounds ridiculous. How can Jesus have all that information in His brain? Can Jesus have all that information inside of His eternal mind and compressed into his brain through an extremely advanced information compression technology that one can only imagine to be something like, in principal, to our file compression software used at this time (http://m.download.cnet.com/StuffIt/3000-2250_4-10151590.html)? He is not the super computer of super computers thought up by some advanced cosmological race of beings simply because He has a divine word soul ,which is the seat of human like emotions. He is the owner of divine copyright and owner of divine human like blueprint design from His heavenly realm in God’s cosmos.  JESUS IS THE ELOHIM OF elohim. Jesus and His race of heavenly beings do not prefer to be called aliens. JESUS IS THE GOD OF god LIKE BEINGS. 

Jesus is extremely sophisticated technologically speaking. Both God and Jesus were at work in the beginning. There may be a law of relativity that explains the spiritual mass, matter, energy, and time equivalence of the Holy Trinity. However, no human being can comprehend it. Can their Kingdom or Heavenly realm have a scientific law of relativity similar to e=mc^2? I can only speculate on the following scriptures. One example of e=mc^2 that appears to be at work is at the return of Jesus to the earth at His second coming. “For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be (KJV Mat 24:27).” The second example of how Einstein’s law of relativity appeared to be at work was the fall of satan that Jesus witnessed. “And he said unto them, I beheld Satan as lightning fall from heaven (KJV Luk 10:18).” Whereas, the opposing kingdom of darkness may have a similar scientific principle that may operate scientifically like the visible and observable part of our universe de=[(dm)(dΛ)]^2 or darkened space energy is equal to darkened mass multiplied by the cosmological constant expansion of darkened space squared. Can this help to explain gravitational lensing?

GOD IS SPIRIT. But that does not mean he is not a being? The Lord God said, “I am that I am, in order to prove that He is the SUPREME HEAVENLY BEING and most technologically advanced matchless being. His spirit technology has no limit unlike our technology limit called Moore’s law (https://www.britannica.com/topic/Moores-law). It is impossible to comprehend from a technological stand point. However, the question remains as to what YHWH considers to be technology from a divine standpoint. In other words, what is His divine reality? Furthermore, what is the mind of YHWH? When He speaks what isn’t is. It’s as if the emptiness of the void was voice activated when YHVH said “let there be light (Gen 1:3).” Could Jesus be understood in terms of a genetic code book of all life storable to His advanced information Spirit system? Can His Spirit, who is the third person of the Lord God, function somewhat in the function of communication and connection very similar to a highly sophisticated networking system or like an extremely advanced wireless system on a cosmological scale? Can the Holy Spirit connect with humanity through the VMAT gene wirelessly (http://www.hawaiilibrary.net/article/whebn0001216099/god%20gene)?

7 Where can I escape from Your spirit? Where can I flee from Your presence?

8 If I ascend to heaven, You are there; if I descend to Sheol, You are there too.
(Psa 139:7-8 TNK)

4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. (Act 2:4 KJV)

9 Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. (Act 5:9 KJV)

29 Then the Spirit said unto Philip, Go near, and join thyself to this chariot. (Act 8:29 KJV)

39 And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. (Act 8:39 KJV)

19 While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. (Act 10:19 KJV)

12 And the Spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man’s house:
13 And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter; (Act 11:12-13 KJV)

7 When they came to the frontier of Mysia, they tried to go into Bithynia; but the Spirit of Yeshua would not let them. (Act 16:7 CJB)

YHVH’s Word became flesh and has His eternal abode in the body of Yeshua. Although Yeshua is not confined to any space, He permanently lives in His perfect human blueprint glorified heavenly body. He “upholds” His creation with His Word. He created the scientific laws that govern the cosmos. This brings us to the question as to how He communicates His divine Word throughout the cosmos? Can the Lord God’s divine method of communication be through light electromagnetism as can be understood from the first chapter in Genesis when He spoke light into existence before the stars in heaven were created? Did the ancient Hebrews believe that YHVH communicates through some kind of light? Why was the breast piece made for Aaron called the breast piece of decision? See the following link: (http://www.jewishencyclopedia.com/articles/14609-urim-and-thummim). These are all interesting questions that approach YHWH from a technological standpoint. Can everything He created be considered as divine information?

3 God said, “Let there be light”; and there was light. (Gen 1:3 TNK)

5 And this is the message which we have heard from him and proclaim to you: God is light, and there is no darkness in him – none! (1Jo 1:5 CJB)

3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high (Heb 1:3 KJV)

15 You shall make a breastpiece of decision, worked into a design; make it in the style of the ephod: make it of gold, of blue, purple, and crimson yarns, and of fine twisted linen. (Exo 28:15 TNK)

30 Inside the breastpiece of decision you shall place the Urim and Thummim, so that they are over Aaron’s heart when he comes before the LORD. Thus Aaron shall carry the instrument of decision for the Israelites over his heart before the LORD at all times. (Exo 28:30 TNK)

41 Saul then said to the LORD, the God of Israel, “Show Thammim.” Jonathan and Saul were indicated by lot, and the troops were cleared. (1Sa 14:41 TNK)

9 “And you, my son Solomon, know the God of your father, and serve Him with single mind and fervent heart, for the LORD searches all minds and discerns the design of every thought; if you seek Him He will be available to you, but if you forsake Him He will abandon you forever. (1Ch 28:9 TNK)

4 In him was life, and the life was the light of mankind. (Joh 1:4 CJB)

14 The Word became a human being and lived with us, and we saw his Sh’khinah, the Sh’khinah of the Father’s only Son, full of grace and truth. (Joh 1:14 CJB)

16 For verily he took not on him the nature of angels; but he took on him the seed of Abraham. {took not…: Gr. taketh not hold of angels, but of the seed of Abraham he taketh hold} (Heb 2:16 KJV)

45 In fact, the Tanakh says so: Adam, the first man, became a living human being; but the last “Adam” has become a life-giving Spirit. (1Co 15:45 CJB)

35 But some man will say, How are the dead raised up? and with what body do they come?
36 Thou fool, that which thou sowest is not quickened, except it die:
37 And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain:
38 But God giveth it a body as it hath pleased him, and to every seed his own body.
39 All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds.
40 There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.
41 There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory.
(1Co 15:35-41 KJV)

Though extremely less technologically advanced, humanity need not be terrified of YHWH. I say this because He had made a plan to save humanity rather than completely wipe out humanity. He loves us. He loves us so much that He sent His son to die for our sins. Greater love than this cannot be imagined. The Lord God never had any intention of utterly destroying human beings, His creation. I can prove this with three very simple examples.

6 And the LORD regretted that He had made man on earth, and His heart was saddened. (Gen 6:6 TNK)

1 When men began to increase on earth and daughters were born to them,
2 the divine beings saw how beautiful the daughters of men were and took wives from among those that pleased them. —
3 The LORD said, “My breath shall not abide in man forever, since he too is flesh; let the days allowed him be one hundred and twenty years.” —
4 It was then, and later too, that the Nephilim appeared on earth — when the divine beings cohabited with the daughters of men, who bore them offspring. They were the heroes of old, the men of renown.
5 The LORD saw how great was man’s wickedness on earth, and how every plan devised by his mind was nothing but evil all the time.
6 And the LORD regretted that He had made man on earth, and His heart was saddened.
7 The LORD said, “I will blot out from the earth the men whom I created — men together with beasts, creeping things, and birds of the sky; for I regret that I made them.”
8 But Noah found favor with the LORD. (Gen 6:1-8 TNK)

One is the SHMITA. The shmita basically breaks down to loving advice from the Supreme Heavenly Being. It serves to let the soil rest and recuperate minerals, nutrients, ect. This may help to super enrich the soil and provide pest control. It may be that if this basic advice is followed that super abundant harvests may result, allowing humans to live off that agricultural supply and all the salt water and fresh water life to rest, thereby helping to replenish sea and fresh water life.

The second is the JUBILATION YEAR. The JUBILATION YEAR simply resets all financial accounts and ensures that there will never be a super financial elite. One disadvantage of a super financial elite can be their weakness to fall prey to the temptation to give their power over to a totalitarian dictator. Another disadvantage is their abuse of financial power. One example of this abuse is the sitting on their super wealth like the dragon in the Hobbit did.

The third example is the New Jerusalem that seems to solve the problem of fighting over the modern-day Jerusalem. However, it does not seem to fit in Israel. This prophecy can only be fulfilled after Israel acquires more land, it seems. An extremely interesting observation is that of the god that the anti-christ serves, whose name is Maozim or Mauzzim or Maosym, who is the god of fortresses and totally strange to the fathers of Israel. See the following link: (http://m.studylight.org/bible/rhe/daniel/11-38.html). The question as to just what is the fortress or stronghold or strong city of this strange god, and where is that place planned to be built is of the utmost importance to know. We must be like the angel in the book of revelation that has the great chain, who, at the appointed time, locks up satan. We must be like that angel who serves the Lord God YHVH, the God of JUSTICE AND MERCY. No matter where the anti christ’s fortress is, it won’t protect him from the justice that will be served to him for his planned crime against humanity, THAT MAY BE FOUND IN THE INSCRIPTIONS ON THE GEORGIA GUIDE STONES. ANOTHER INSTANCE CAN BE FOUND ON CLOTHING THAT GLORIFIES, INCITES VIOLENCE AND/OR DEATH. THIS CAN BE TAKEN INTO CONSIDERATION AS A WAY OF MARKING ITS WEARER.  Although this information remains unclear to me at this time, it is of the utmost importance for all of us to remain vigilant. However, as long as the New Jerusalem, revealed in the book of Revelation, is in Israel, I believe it is sound to say that it does solve the problem of fighting over Jerusalem. This is simply because it is enormous and its occupants too great in number to come up against. This seems sound to infer.

The New Jerusalem is four-sided and is measured in the Greek measurement of the “stadion” (http://biblehub.com/interlinear/revelation/21-16.htm). The New Jerusalem would measure an equal measurement of 12,000 “stadion” in height, length, and width, each unit measuring about “600 feet” according to Thayers lexicon (http://www.studylight.org/lexicons/greek/gwview.cgi?n=4712). If you multiply the “stadion” Greek unit of measurement  after it is converted to 600 feet by the total number of “stadion” which is 12,000, you get about 7.2M feet. There are 5,280 feet per mile (http://www.metric-conversions.org/length/feet-to-miles.htm). After dividing 5,280 feet which represents a mile into 7.2M feet the answer should be about 1,363 miles for the height, length, and width of the New Jerusalem. This means that this city would take up about 1/3 to a half of the U.S. on the western side in length, and width and reach into space, hypothetically speaking. This city would be the quintessential divine masterpiece architectural project of the Supreme Heavenly being. The blueprint for this design is partly revealed to humanity in the 21st chapter of the book of Revelation. The new Jerusalem revealed in the book of revelation is YHWH’s holy city, in which He dwells (not the fortress of mauzim), whose gates are always open, where no evil doers are allowed (Rev ch 21: 25-27). However, YHVH will judge us with His holy angels, if we side against them, taking the side of satan or opposition and his heavenly beings (all enemies of YHVH and His holy angels). One example out of several examples of how YHVH and His race of faithful heavenly beings will use their extremely advanced technology against the enemies of Him and His Son is found in the book of Revelation chapter 16 verse 8. “And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire (Rev 16:8 KJV).

23 And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. (Rev 21:23 KJV)

25 And the gates of it shall not be shut at all by day: for there shall be no night there.
26 And they shall bring the glory and honour of the nations into it.
27 And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life.
(Rev 21:25-27 KJV)

Could humans with earthly bodies be considered the beginning of His genetic project as represented by Adam? The glorified bodies us human beings will inherit from His divinely patented blueprint human like genome heavenly glorified body are the upgraded bodies He paid for with His blood. THE OLD TESTAMENT SCRIPTURE THAT CORRESPONDS TO THIS IS ZECHARIAH CHAPTER 12 VERSE 8. See the following link: (http://biblehub.com/interlinear/zechariah/12-8.htm). Are those upgraded bodies light emitting heavenly bodies that are not subject to any laws currently governing the cosmos and don’t need or lack anything? There are some classic biblical examples of the capabilities of the glorified human body. Elijah outran a king’s chariot and royal horses. Samson fought an army of a thousand of soldiers and killed them all. Paul’s acquaintance was caught up into the third heaven and Paul could not discern whether his acquaintance was in the earthly body or the heavenly body. Phillip was immediately transported to Azotus from Ethiopia which was a great distance traveled instantly. It is my personal opinion that they were not aware just like Paul was not able to discern whether the man he met was in or outside the body in the heavenly realm. This may be because the glorified human like heavenly body appears and feels so much like the earthly body that it is extremely difficult to tell which was which. We still have emotions but will not remember our suffering because our brains are not the same and memories are gone. We will remember God’s Holy Word which includes science, because science is in the Bible. Jesus said, “Heaven and earth shall pass away, but my words shall not pass away (Mat 24:35).” It is my personal belief that the talent of scientists who are blood washed, born again, and sealed with the Holy Spirit will not go to waste. If the angels of God do not have emotions, they similarly do not possess a soul. This is a sound inference because no where in the bible are they commanded to love God with all their heart, mind, and soul. Christians do not believe that to receive their glorified bodies is to believe transhuman. This is because our upgraded glorified bodies are gifts given to YHVH’s elect, who have believed on His Son Yeshua, confessed Him to be the Son of YHVH as well as the Messiah, who have been eternally blood atoned for, permanently made a guilt offering for, born again, and sealed with His Holy Spirit  (http://biblehub.com/james/1-17.htm). This is why I say that we are the upgrades in the thousand-year millennial reign, WHICH IS NOT LAST DAYS, THE LATTER DAY THEOLOGY OR MANIFEST SONS DOCTRINE.

6 I am,” He said, “the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” And Moses hid his face, for he was afraid to look at God. (Exo 3:6 TNK)

21 to the end that you and your children may endure, in the land that the LORD swore to your fathers to assign to them, as long as there is a heaven over the earth. (Deu 11:21 TNK)

18 Make two cherubim of gold — make them of hammered work — at the two ends of the cover.
19 Make one cherub at one end and the other cherub at the other end; of one piece with the cover shall you make the cherubim at its two ends.
20 The cherubim shall have their wings spread out above, shielding the cover with their wings. They shall confront each other, the faces of the cherubim being turned toward the cover. (Exo 25:18-20 TNK)

35 but those judged worthy of the age to come, and of resurrection from the dead, do not get married,
36 because they can no longer die. Being children of the Resurrection, they are like angels; indeed, they are children of God.
37 “But even Moshe showed that the dead are raised; for in the passage about the bush, he calls ADONAI ‘the God of Avraham, the God of Yitz’chak and the God of Ya’akov.’
38 Now he is not God of the dead, but of the living – to him all are alive.” (Luk 20:35-38 CJB)

23 And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. (1Th 5:23 KJV)

14 Aren’t they all merely spirits who serve, sent out to help those whom God will deliver? (Heb 1:14 CJB)

42 So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:
43 It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power:
44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.
45 And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.
46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.
47 The first man is of the earth, earthy: the second man is the Lord from heaven.
48 As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.
49 And as we have borne the image of the earthy, we shall also bear the image of the heavenly.
50 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.
51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,
52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.
53 For this corruptible must put on incorruption, and this mortal must put on immortality. (1Co 15:42-53 KJV)

45 Meanwhile the sky grew black with clouds; there was wind, and a heavy downpour fell; Ahab mounted his chariot and drove off to Jezreel.
46 The hand of the LORD had come upon Elijah. He tied up his skirts and ran in front of Ahab all the way to Jezreel.
(1Ki 18:45-46 TNK)

15 He came upon a fresh jawbone of an ass and he picked it up; and with it he killed a thousand men. (Jdg 15:15 TNK)

39 And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing.
40 But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea. (Act 8:39-40 KJV)

2 I know a man in union with the Messiah who fourteen years ago was snatched up to the third heaven; whether he was in the body or outside the body I don’t know, God knows.
3 And I know that such a man – whether in the body or apart from the body I don’t know, God knows –
4 was snatched into Gan-‘Eden and heard things that cannot be put into words, things unlawful for a human being to utter. (2Co 12:2-4 CJB)

3 Don’t you know that we will judge angels, not to mention affairs of everyday life? (1Co 6:3 CJB)

1 Next I saw an angel coming down from heaven, who had the key to the Abyss and a great chain in his hand.
2 He seized the dragon, that ancient serpent, who is the Devil and Satan [the Adversary], and chained him up for a thousand years.
3 He threw him into the Abyss, locked it and sealed it over him; so that he could not deceive the nations any more until the thousand years were over. After that, he has to be set free for a little while.
(Rev 20:1-3 CJB)

21 For silver — the crucible, for gold — the furnace, And a man is tested by his praise. (Pro 27:21 TNK)

Human beings have a great responsibility on a cosmological scale. God is the most super intelligent being and did not make it so easy for us to understand how much responsibility we will have in the thousand-year millennial reign, a time when God’s High King and Messiah YESHUA will rule and reign on this planet with truth, justice and mercy. I have discussed shortly above about the two cherubim that face each other as being the illustration of the human project on earth that God started. But there is another illustration of this project that has somewhat of an esoteric nature until it has its exegesis in the book of the Revelations of Jesus Christ. The illustration is a two-part illustration and is almost impossible to discern one without the other. The first part of the illustration is found in Genesis chapter 18 verse 1-14 with emphasis on verse 1 and verse 14. The Lord God appears as a full-grown man to Abraham. The second half of the illustration is found in Isaiah chapter 7 verse 14 where the verse describes the coming into the world through birth of the Messiah. When Isaiah chapter 7 verse 14 is joined together with Genesis chapter 3 verse 15 the text in the bible speaks for itself in that there would be a divine battle between two divine beings for this planet, the human beings, and every other living creature and non living created thing. It is not immediately clear why the Lord YHVH reveals Himself as the full-grown Word of YHVH in human male flesh, before He was born as the Messiah into the world. It may be He wanted to reveal His preexisting nature as Word of YHVH in  human male flesh. None the less, it is plain to see the culmination of cosmic conflict between the race of heavenly beings if one thoroughly reads the book of Revelation. Pardon the expression but all wrath is thoroughly poured out, the wrath of YHVH, humanity, and satan. WHILE WE ARE ALL FIGHTING EACH OTHER, THE FALLEN ONES WILL INVADE OUR PLANET (http://biblehub.com/revelation/12-12.htm).

15 I will put enmity Between you and the woman, And between your offspring and hers; They shall strike at your head, And you shall strike at their heel.” (Gen 3:15 TNK)

1 The LORD appeared to him by the terebinths of Mamre; he was sitting at the entrance of the tent as the day grew hot.
2 Looking up, he saw three men standing near him. As soon as he saw them, he ran from the entrance of the tent to greet them and, bowing to the ground,
(Gen 18:1-2 TNK)

14 Is anything too wondrous for the LORD? I will return to you at the time next year, and Sarah shall have a son.” (Gen 18:14 TNK)

14 Assuredly, my Lord will give you a sign of His own accord! Look, the young woman is with child and about to give birth to a son. Let her name him Immanuel. (Isa 7:14 TNK)

5 And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. (Rev 12:5 KJV)

13 And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. (Rev 12:13 KJV)

The Lord God wants to save us and requires blood atonement. I know this sounds so harsh and no doubt those are very strong words. But think of it from this perspective. Blood is the most difficult stain to remove. If you’ve heard of the expression, sign in blood, you know that it means you can count on the agreement being negotiated upon pain of death. So it is with the Lord God. He guarantees His PEACE TREATY with humanity with blood. The Lord God signs in blood. THERE ARE 3 PEACE TREATIES (COVENANTS) THE SUPREME HEAVENLY BEING MADE WITH HUMANITY. THE FIRST WAS THE ABRAHAMIC COVENANT. THE SECOND WAS THE MOSAIC COVENANT. THE THIRD WAS THE SALVATION COVENANT MADE WITH YESHUA (MEANS SAVIOR).  See the verses below.

5 Thus said the LORD: Cursed is he who trusts in man, Who makes mere flesh his strength, And turns his thoughts from the LORD.
6 He shall be like a bush in the desert, Which does not sense the coming of good: It is set in the scorched places of the wilderness, In a barren land without inhabitant.
7 Blessed is he who trusts in the LORD, Whose trust is the LORD alone.
(Jer 17:5-7 TNK)

2 I constantly spread out My hands To a disloyal people, Who walk the way that is not good, Following their own designs; (Isa 65:2 TNK)

15 It is because of this death that he is mediator of a new covenant [or will]. Because a death has occurred which sets people free from the transgressions committed under the first covenant, those who have been called may receive the promised eternal inheritance.
16 For where there is a will, there must necessarily be produced evidence of its maker’s death,
17 since a will goes into effect only upon death; it never has force while its maker is still alive.
18 This is why the first covenant too was inaugurated with blood.
19 After Moshe had proclaimed every command of the Torah to all the people, he took the blood of the calves with some water and used scarlet wool and hyssop to sprinkle both the scroll itself and all the people;
20 and he said, “This is the blood of the covenant which God has ordained for you.”
21 Likewise, he sprinkled with the blood both the Tent and all the things used in its ceremonies.
22 In fact, according to the Torah, almost everything is purified with blood; indeed, without the shedding of blood there is no forgiveness of sins.
23 Now this is how the copies of the heavenly things had to be purified, but the heavenly things themselves require better sacrifices than these.
24 For the Messiah has entered a Holiest Place which is not man-made and merely a copy of the true one, but into heaven itself, in order to appear now on our behalf in the very presence of God.
25 Further, he did not enter heaven to offer himself over and over again, like the cohen hagadol who enters the Holiest Place year after year with blood that is not his own;
26 for then he would have had to suffer death many times – from the founding of the universe on. But as it is, he has appeared once at the end of the ages in order to do away with sin through the sacrifice of himself.
27 Just as human beings have to die once, but after this comes judgment,
28 so also the Messiah, having been offered once to bear the sins of many, will appear a second time, not to deal with sin, but to deliver those who are eagerly waiting for him. (Heb 9:15-28 CJB)

17 And there is hope for your future — declares the LORD: Your children shall return to their country. (Jer 31:17 TNK)

16 but as it is, they aspire to a better fatherland, a heavenly one. This is why God is not ashamed to be called their God, for he has prepared for them a city. (Heb 11:16 CJB)

2 Also I saw the holy city, New Yerushalayim, coming down out of heaven from God, prepared like a bride beautifully dressed for her husband.
3 I heard a loud voice from the throne say, “See! God’s Sh’khinah is with mankind, and he will live with them. They will be his people, and he himself, God-with-them, will be their God.
4 He will wipe away every tear from their eyes. There will no longer be any death; and there will no longer be any mourning, crying or pain; because the old order has passed away.”
5 Then the One sitting on the throne said, “Look! I am making everything new!” Also he said, “Write, ‘These words are true and trustworthy!'”
6 And he said to me, “It is done! I am the ‘A’ and the ‘Z,’ the Beginning and the End. To anyone who is thirsty I myself will give water free of charge from the Fountain of Life.
7 He who wins the victory will receive these things, and I will be his God, and he will be my son. (Rev 21:2-7 CJB)

11 For I am mindful of the plans I have made concerning you — declares the LORD — plans for your welfare, not for disaster, to give you a hopeful future. (Jer 29:11 TNK)

 

 

The first assignment the harpazo participants have with their glorified bodies will be to rule and reign with Jesus Christ for a thousand years in our glorified bodies. There will be human dwellers on the earth at that time that will have stayed in the great tribulation that will not have glorified bodies. However, the harpazo participants do have emotions and will have emotions in their glorified bodies. It can be inferred from what Jesus said in regard to the widow whose late husband’s brother’s all died before being able to impregnate the widow of their dead brother, in order to raise up children for their late brother to continue his lineage, that the harpazo participants do not have this responsibility in heaven and may not have this responsibility on earth in the thousand-year millennial reign. This inference is sound because of the comparison of likeness Jesus drew between the angels in heaven and the brothers of the late brother who all died and went to heaven in their spirit without a human body. Just like the angels in heaven do not procreate so it is with those brothers, of their late brother who never impregnated his wife, when they get to heaven after they too pass away.

16 Then said he unto him, A certain man made a great supper, and bade many:
17 And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready.
18 And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.
19 And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.
20 And another said, I have married a wife, and therefore I cannot come.
21 So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.
22 And the servant said, Lord, it is done as thou hast commanded, and yet there is room.
23 And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.
24 For I say unto you, That none of those men which were bidden shall taste of my supper. (Luk 14:16-24 KJV)

9 The angel said to me, “Write: ‘How blessed are those who have been invited to the wedding feast of the Lamb!'” Then he added, “These are God’s very words.” (Rev 19:9 CJB)

36 They were still talking about it when – there he was, standing among them!
37 Startled and terrified, they thought they were seeing a ghost.
38 But he said to them, “Why are you so upset? Why are these doubts welling up inside you?
39 Look at my hands and my feet – it is I, myself! Touch me and see – a ghost doesn’t have flesh and bones, as you can see I do.”
40 As he said this, he showed them his hands and feet.
41 While they were still unable to believe it for joy and stood there dumbfounded, he said to them, “Have you something here to eat?”
42 They gave him a piece of broiled fish,
43 which he took and ate in their presence.
(Luk 24:36-43 CJB)

3 Don’t you know that we will judge angels, not to mention affairs of everyday life? (1Co 6:3 CJB)

6 And the angels that did not keep within their original authority, but abandoned their proper sphere, he has kept in darkness, bound with everlasting chains for the Judgment of the Great Day. (Jud 1:6 CJB)

1 Next I saw an angel coming down from heaven, who had the key to the Abyss and a great chain in his hand.

2 He seized the dragon, that ancient serpent, who is the Devil and Satan [the Adversary], and chained him up for a thousand years.
3 He threw him into the Abyss, locked it and sealed it over him; so that he could not deceive the nations any more until the thousand years were over. After that, he has to be set free for a little while.
4 Then I saw thrones, and those seated on them received authority to judge. And I saw the souls of those who had been beheaded for testifying about Yeshua and proclaiming the Word of God, also those who had not worshipped the beast or its image and had not received the mark on their foreheads and on their hands. They came to life and ruled with the Messiah for a thousand years.
5 (The rest of the dead did not come to life until the thousand years were over.) This is the first resurrection.
6 Blessed and holy is anyone who has a part in the first resurrection; over him the second death has no power. On the contrary, they will be cohanim of God and of the Messiah, and they will rule with him for the thousand years.
7 When the thousand years are over, the Adversary will be set free from his prison (Rev 20:1-7 CJB)

 

The harpazo participants of Jesus will not try to make, in my opinion, babies with the human dwellers of the earth that stayed for the great tribulation who also did not receive glorified bodies. The harpazo participants of Jesus with glorified bodies are not given the mandate to be fruitful and multiply in the thousand-year millennial reign. Could it be that they will remember the transgressions of the angels that started the hybridization project in the book of Genesis which lead to the pollution of the human genome? If they do not remember the transgressions of the former angels, they may misunderstand Jesus’ teaching on the late brother and the late brothers’ dead brothers who all never impregnated the widow, leaving her barren, and to which of them would the responsibility fall to in heaven to raise up the future children of the barren widow. They may further misunderstand Jesus’ teachings in regard to all those brothers becoming like the angels of heaven in that they don’t marry just like the angels of heaven do not marry. Also, this implies the holy angels do not have children because they do not raise up the posterity of their brethren. In other words, the holy angels do not raise up children for any dead brethren that did not get to have children before they passed away.

7 When the thousand years are over, the Adversary will be set free from his prison
8 and will go out to deceive the nations in the four quarters of the earth, Gog and Magog, to gather them for the battle. Their number is countless as the sand on the seashore; (Rev 20:7-8 CJB)

4 Then I saw thrones, and those seated on them received authority to judge. And I saw the souls of those who had been beheaded for testifying about Yeshua and proclaiming the Word of God, also those who had not worshipped the beast or its image and had not received the mark on their foreheads and on their hands. They came to life and ruled with the Messiah for a thousand years.
5 (The rest of the dead did not come to life until the thousand years were over.) This is the first resurrection.
(Rev 20:4-5 CJB)

27 Some Tz’dukim, who say there is no resurrection, came to Yeshua
28 and put to him a sh’eilah: “Rabbi, Moshe wrote for us that if a man dies leaving a wife but no children, his brother must take the wife and have children to preserve the man’s family line.
29 Now there were seven brothers. The first took a wife and died childless,
30 then the second
31 and third took her, and likewise all seven, but they all died without leaving children.
32 Lastly, the woman also died.
33 In the Resurrection, which one’s wife will she be? For all seven were married to her.”
34 Yeshua said to them, “In this age, men and women marry;
35 but those judged worthy of the age to come, and of resurrection from the dead, do not get married,
36 because they can no longer die. Being children of the Resurrection, they are like angels; indeed, they are children of God.
37 “But even Moshe showed that the dead are raised; for in the passage about the bush, he calls ADONAI ‘the God of Avraham, the God of Yitz’chak and the God of Ya’akov.’
38 Now he is not God of the dead, but of the living – to him all are alive.” (Luk 20:27-38 CJB)

2 the divine beings saw how beautiful the daughters of men were and took wives from among those that pleased them. —
3 The LORD said, “My breath shall not abide in man forever, since he too is flesh; let the days allowed him be one hundred and twenty years.” —
4 It was then, and later too, that the Nephilim appeared on earth — when the divine beings cohabited with the daughters of men, who bore them offspring. They were the heroes of old, the men of renown.
5 The LORD saw how great was man’s wickedness on earth, and how every plan devised by his mind was nothing but evil all the time.
6 And the LORD regretted that He had made man on earth, and His heart was saddened.
7 The LORD said, “I will blot out from the earth the men whom I created — men together with beasts, creeping things, and birds of the sky; for I regret that I made them.” (Gen 6:2-7 TNK)

YOU CAN CHOOSE TO SERVE THE LEADER (SATAN) AND HIS HOST OF ALIEN ANGELS (DON’T BELONG HERE). OR YOU CAN CHOOSE TO SERVE JESUS (LORD GOD) AND HIS RACE OF HEAVENLY BEINGS WILL SERVE YOU! CHOOSE TODAY WHO YOU WILL SERVE AND WHOSE YOU ARE BEFORE ALL HELL BRAKES LOOSE ON EARTH. The losing side does not get to have the dinner of fellowship with the Lord Jesus Christ. Instead, the losing side will get, in a sense, their portion of defeat. The leader of those aliens called lucifer, turned satan, failed to do his job on the Holy Mountain of the Lord God. Lucifer was in charge of the music. That’s when the Supreme Heavenly being fired lucifer and stripped him of his heavenly citizenship. GOLD WAS MINED FOR HIM. THE ACCOUNT OF EZEKIEL 28 IN THE NEW JPS 1985 PUBLICATION VERSE 15 STATES THIS: “You were in Eden, the garden of God; Every precious stone was your adornment: Carnelian, chrysolite, and amethyst; Beryl, lapis lazuli, and jasper; Sapphire, turquoise, and emerald; And gold beautifully wrought for you, Mined for you, prepared the day you were created. (Eze 28:13 TNK).” DOES THE WORK OF THE TRANSLATION OF THE CUNEIFORM IN ZECHARIAH SITCHIN’s SERIES OF BOOKS, THE EARTH CHRONICLES, REVEAL THAT THE ANCIENT CLAY TABLETS FOUND BY ARCHAEOLOGISTS, SEARCHING FOR REMNANTS FROM THE ANCIENT SUMERIAN CULTURE, SPEAK TO THEIR BELIEF IN SOME KIND OF GOD-LIKE BEINGS CALLED THE ANNUNAKI? IF SO, DOES IT ALSO REVEAL THEIR COMING TO EARTH TO MINE GOLD TO TAKE IT BACK TO THEIR CELESTIAL HOME? IF SO, WHY DOESN’T ONE WONDER WHY THE BIBLE CALLS SATAN THE ONE THAT CAME TO ROB, KILL, AND DESTROY? WERE THEY ONE OF THE MOST ANCIENT PEOPLE ON EARTH, WITH ONE OF THE MOST ANCIENT RELIGIONS ON EARTH? IF SO, DOES THIS NOT HELP TO BRING US ONE STEP CLOSER TO THE TRUTH ABOUT RELIGION? 

BY CONTRAST, The Lord God wanted to celebrate the first Sabbath meal with Adam and Eve as represented by the eating of the tree of life’s fruit. Instead, Eve and Adam celebrated the first sabbath meal with the serpent by eating the fruit of the tree of the knowledge of good and evil. The sabbath feast crashing serpent will not be able to crash the celebration of the marriage supper of the Passover feast lamb of God. The saints of God will eat the feast of eternal life (EUCHARIST) IN THE PRESENCE OF THE ANGEL OF DEATH. DON’T SAY I DIDN’T WARN YOU. THERE ARE COVENANTS THE HEAVENLY BEING WHO OPPOSES THE SUPREME HEAVENLY BEING MADE WITH HUMANITY. I KNOW NOTHING OF THESE. THEY MAY BE FOUND IN RELIGIONS OTHER THAN CHRISTIANITY. BUT I BELIEVE IF YOU CAREFULLY SEARCH YOUR SCRIPTURES, YOU WILL SEE THAT THE OPPOSING HEAVENLY BEING IS AN IMPOSTOR AND DECEIVER. HE WANTS TO BE THE UPGRADE. SEARCH YOUR SCRIPTURES. PUT THE PIECES OF THE RELIGION PUZZLE TOGETHER. DOES YOUR RELIGION CENTER AND FOCUS ON THE LOVE OF YOUR GOD(s), GOING TO THE EXTREME OF PERSONIFYING HIS AND/OR THEIR LOVE, GOING SO FAR AS TO MAKE HIMSELF BECOME A COSMIC MEDIATOR (HIGH PRIEST) BETWEEN GOD AND MAN, OFFERING UP HIMSELF AS THE PERFECT SACRIFICE OF LOVE TO PLANET EARTH (JOHN 3:16)? IF NOT, WHY DON’T YOU INVESTIGATE THIS MATTER AND SEARCH YOUR SCRIPTURES (http://biblehub.com/proverbs/25-2.htm)? IF YOUR RELIGION TEACHES YOUR CREATOR CREATED YOU BUT SHOWS NO LOVE, WHY DON’T YOU FIND OUT WHY? DO YOU NOT SUSPECT THIS POINT OF CONTRAST? WHY? I CANNOT ANSWER THIS QUESTION. ONLY YOU CAN LOOK INTO THIS MATTER OF DIVINE LOVE. HOWEVER, NO WHERE IN BIBLE SCRIPTURE CAN YOU FIND ANY REFERENCE TO LUCIFER TURNED SATAN’s ABILITY OR CAPABILITY TO LOVE. DOES HE PROMISE TO GIVE YOU A GLORIFIED BODY? HE PROMISES YOU REINCARNATION (MODIFIED FORM OF IMMORTALITY). HE PROMISES YOU A LOT OF WOMEN TO PASS YOUR SEED ON (MODIFIED FORM OF IMMORTALITY)  IN HEAVEN. THE SUPREME BEING ALLOWS THE FEAST OF DEFEAT BECAUSE YOU DECIDED NOT TO GO TO THE MARRIAGE SUPPER OF THE LAMB OF THE SUPREME BEING. See the bible verses below.

17 Then I saw an angel standing in the sun, and he cried out in a loud voice to all the birds that fly about in mid-heaven, “Come, gather together for the great feast God is giving,
18 to eat the flesh of kings, the flesh of generals, the flesh of important men, the flesh of horses and their riders and the flesh of all kinds of people, free and slave, small and great!”
(Rev 19:17-18 CJB)

4 And the serpent said to the woman, “you are not going to die, (Gen 3:4 TNK)

4 And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. (Rev 12:4 KJV)

 

There are several ways of going about figuring out who is the Supreme Heavenly Being and who is the opposing wannabe supreme being in all the religious literature of the world. The Supreme Heavenly Being seeks to unify and solidify the world with His chosen people, while the opposing imposter heavenly being wants to divide and conquer.  Jesus said a kingdom divided against itself cannot stand. It will be easy to see, from this point of view, which of the two has humanity’s best interest in mind. Search all the different scriptures with this intent to disqualify the fake, wannabe, supreme heavenly being from the true Supreme Heavenly Being. I can assure you that you’ll find out who is who. After all, the would-be supreme heavenly being has experience dividing the host of heavenly beings as stated in the book of Revelation that he divided the 1/3 of angels from the 2/3 of the angels and, no doubt, would love to see us fail to be the upgrades. One of the last deceptions this impostor alien being will use on humanity is called the alien deception. This alien deception will go something like this. There will be advocates in favor for belief in aliens. They will make free and available u.f.o. documentation to the public. This publicity campaign will advance the deceptive cause the impostor cherub which is to cause humanity to believe that the cherub impostor and his race of extra terrestrial beings exist and created humanity. This will be very convincing and extremely deceptive to the people who are willing to hear an explanation for how we got here on this planet. But why would you believe him if the bible says we will judge him and all his race of heavenly beings? But you may ask why would he create us if we are supposed to judge him? Can the last deception be that the impostor cherub will offer a mark that may serve to alter the genetic code of humanity as well as control the buying and selling power of humanity? This is speculative but one should wonder why is it that those who take the mark of the beast no longer quality for salvation. The reason the impostor cherub may do the genetic upgrade is plausible considering his history of trying to create human-angelic hybrids stated in the book of Genesis. The reason the impostor cherub may alter the genetic code of humanity with his mark may be in order to deceive people into thinking that it has been his intention from the very beginning to offer us full immortality. This is speculative and not doctrinal. No Christian should be ignorant of the strategies of the fallen one. The book of Revelation may offer a warning concerning this supposed deception.

3 Don’t you know that we will judge angels, not to mention affairs of everyday life? (1Co 6:3 CJB)

1 Next I saw an angel coming down from heaven, who had the key to the Abyss and a great chain in his hand.
2 He seized the dragon, that ancient serpent, who is the Devil and Satan [the Adversary], and chained him up for a thousand years.
3 He threw him into the Abyss, locked it and sealed it over him; so that he could not deceive the nations any more until the thousand years were over. After that, he has to be set free for a little while.
4 Then I saw thrones, and those seated on them received authority to judge. And I saw the souls of those who had been beheaded for testifying about Yeshua and proclaiming the Word of God, also those who had not worshipped the beast or its image and had not received the mark on their foreheads and on their hands. They came to life and ruled with the Messiah for a thousand years.
5 (The rest of the dead did not come to life until the thousand years were over.) This is the first resurrection.
6 Blessed and holy is anyone who has a part in the first resurrection; over him the second death has no power. On the contrary, they will be cohanim of God and of the Messiah, and they will rule with him for the thousand years. (Rev 20:1-6 CJB)

1 When men began to increase on earth and daughters were born to them,
2 the divine beings saw how beautiful the daughters of men were and took wives from among those that pleased them. —
3 The LORD said, “My breath shall not abide in man forever, since he too is flesh; let the days allowed him be one hundred and twenty years.” —
4 It was then, and later too, that the Nephilim appeared on earth — when the divine beings cohabited with the daughters of men, who bore them offspring. They were the heroes of old, the men of renown.
5 The LORD saw how great was man’s wickedness on earth, and how every plan devised by his mind was nothing but evil all the time.
6 And the LORD regretted that He had made man on earth, and His heart was saddened.
7 The LORD said, “I will blot out from the earth the men whom I created — men together with beasts, creeping things, and birds of the sky; for I regret that I made them.” (Gen 6:1-7 TNK)

6 In those days people will seek death but will not find it; they will long to die, but death will elude them. (Rev 9:6 CJB)

2 So the first one went and poured his bowl onto the earth, and disgusting and painful sores appeared on all the people who had the mark of the beast and worshipped its image. (Rev 16:2 CJB)

WORKS CITED

62a Chicago Bibliography Entries

Authorized Version, 1769 Blayney Edition (KJV). Oxford: Cambridge University Press, 1769. BibleWorks, v.8.

62a Chicago Bibliography Entries

Stern, David H. The Complete Jewish Bible (CJB). Clarksville, MD: Jewish New Testament Publications, 1998. BibleWorks, v.8.

62a Chicago Bibliography Entries

Tanakh, A New Translation of the Holy Scriptures According to the Traditional Hebrew Text (TNK). Philadelpha: Jewish Publication Society, 1985. BibleWorks, v.8.

© OJG and sonofgodwordsoul.com, 2013 Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to OJG and sonofgodwordsoul.com with appropriate and specific direction to the original content.

The worldly view of reincarnation teaches that after people die they come back to live on the earth as any creature repeatedly until they make all their wrongs right. There are many variations of the theology of reincarnation but all centers on repetition of reincarnation in the earth and the eternal cycle of life. Wrong decisions and actions can bring about degradation of life form in another reincarnation. Right decisions and actions can bring about rewarding reincarnations of human nature. This cycle of reincarnation happens until a perfect state of Nirvana is achieved.

The spiritual brethren of Jesus, WHO DIED A PHYSICAL DEATH, and were waiting to receive their glorified bodies, is the biblical version of incarnation  and takes place at the RESURRECTION. It has nothing to do with the theology of reincarnation as it appears in religions other than Christianity. JESUS STATED REGARDING THE NEW BIRTH TO NICODEMUS THAT IT DOES NOT MEAN TO ENTER INTO THE WOMB TWICE OR REPEATEDLY (WORLDLY VIEW OF REINCARNATION). Biblical in-carnation is two-fold for the reason I have stated above. The first time is the human child birth and the absolute and final last time is at the resurrection when those physically naked without human bodies who are dead resurrect with their new glorified heavenly bodies. Their resurrection clothes them with a new glorified heavenly body. Their souls and spirits inhabit or incarnate those soulless and spiritless glorified heavenly bodies. The living human beings (soul, spirit, flesh human beings) on the earth at the rapture do not incarnate or inhabit a body of flesh  because their human earthly bodies are changed like an old piece of clothing is changed or renewed into an elegant piece of clothing (like rags to 3 piece suit) in the blink of the eye. That makes it thoroughly impossible for them to incarnate or inhabit one more time because they are always clothed with flesh. Their flesh suit is changed as if they were never naked without a flesh suit.

JESUS IS NOT ADAM REINCARNATED. Adam, the first TESTATOR was created from the earth as the first adult man. That counts as Adam’s first in-carnation. Adam may or may not have a second in-carnation into a glorified heavenly body. It depended on his acceptance of the blood atonement from the physical body of Jesus (second testator), the infilling, and subsequent sealing with the Holy Spirit of the second Adam or second testator (Jesus). One proof against the reincarnation of Jesus as the second Adam is that ADAM ADDED (DIVINE COPYRIGHT INFRINGEMENT) TO THE WORDS OF THE LORD GOD AND TRANSGRESSED THE WORD OF THE LORD GOD. THE FIRST ADAM DID NOT HAVE THE WORD OF THE LORD GOD INSIDE OF HIM IN PLACE OF THE HUMAN SOUL. HOW COULD HE IF HE TRANSGRESSED THE WORD OF THE LORD GOD? ON THE OTHER HAND, JESUS THE SECOND TESTATOR OR ADAM UPHOLDS THE WORD OF THE LORD GOD, THE VERY SAME WORD INSIDE JESUS, THAT IS IN PLACE OF THE HUMAN SOUL. Jesus does not have a human soul. Jesus has THE WORD OF THE LORD GOD which functions as a soul in that it expresses THE WORD OF THE LORD GOD in a similar way to how the human soul expresses the human mind, will, and emotion of the human being carrying it.

3 It is only about fruit of the tree in the middle of the garden that God said: ‘You shall not eat of it or touch it, lest you die.'” (Gen 3:3 TNK)

3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; (Heb 1:3 KJV)

AS FAR AS BIBLICAL RE-INCARNATION IS CONCERNED, IT DOESN’T EXIST BECAUSE NEITHER DOES THE EARTHLY HUMAN BODY BECOME INCARNATED TWICE, NOR DOES THE GLORIFIED HUMAN BODY BECOME IN-CARNATED TWICE. EACH BODY IS IN-CARNATED ONE TIME. See the following verse: “And said, “You may come so far and no farther; Here your surging waves will stop (Job 38:11 TNK)”? Human beings are born once from below and born once from above. See the verses below. Please note that Jesus does not answer directly Nicodemus’ question, but continues with Jesus’ teaching. This may be equivalent to Jesus saying selah two times, but not amen twice. I say this because amen has a strong tone of agreement whereas selah does not share that strong tone of agreement, rather may be a pause, obviously to allow for further feedback. Be careful of the Tree of life bible if it has amen, amen because that will imply that what Nicodemus was saying was true when it is false. To say otherwise, discards the need for salvation through Jesus Christ.

11 And said, Hitherto shalt thou come, but no further: and here shall thy proud waves be stayed? {thy…: Heb. the pride of thy waves} (Job 38:11 KJV)

5 When one is afraid of heights And there is terror on the road. — For the almond tree may blossom, The grasshopper be burdened, And the caper bush may bud again; But man sets out for his eternal abode, With mourners all around in the street. —
6 Before the silver cord snaps And the golden bowl crashes, The jar is shattered at the spring, And the jug is smashed at the cistern.
7 And the dust returns to the ground As it was, And the lifebreath returns to God Who bestowed it. (Ecc 12:5-7 TNK)

1 There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:
2 The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.
3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. {again: or, from above}
4 Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born?
5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.
6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.
7 Marvel not that I said unto thee, Ye must be born again. {again: or, from above} (Joh 3:1-7 KJV)

3 It is only about fruit of the tree in the middle of the garden that God said: ‘You shall not eat of it or touch it, lest you die.'” (Gen 3:3 TNK)

3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; (Heb 1:3 KJV)

The words incarnation and reincarnation have different meanings that are determined by their exegesis which depends on their outside influences that helped shape their meaning. Some examples of  outside influences can be historical, religious, traditional, ect. But in the biblical view of  incarnation a redaction is being made on my part to demonstrate its biblical use. This can be achieved in several ways. One way is to demonstrate that these words are portmanteau words. The above scriptures demonstrate that just as a portmanteau word serves to contain content to cloth itself with new meaning when opened up like a suitcase opens into two halves, so it is with the word of the Lord God. The word of the Lord God appears as lifeless and plain as a rock which can bring only death if used as a throwing weapon. This was demonstrated perfectly by the throwing of  rocks in judgement to those who transgressed the figurative rock laws of the Lord God. On the other hand, Jesus demonstrated that He was the embodyment of the figurative rock LAWS that became manna flesh of TRUTH and GRACE WORD OF THE LORD GOD.  The LAW-WORD BECAME THE TRUTH-GRACE-WORD. THE WORD BECAME CLOTHED WITH FLESH!  IN A SENSE, JESUS IS THE PORTMANTEAU WORD OF THE LORD GOD. I say this because Jesus packs His Word into His divine flesh suit and unfolded it once at the earthly divine conception and human birth. The Word of God became flesh once. This is why the use of the hyphen is employed to break down the meanings of the words incarnation and reincarnation. See below for definitions to the prior words and the words they break down into. Another way is to perform an eisegesis of these words. The worldly doctrine of reincarnation is opposed to the biblical view of incarnation.

It is in the biblical passages below that one can get a sense of the sarcastic tone taken by satan when adressing Yeshua’s need for physical sustanance. The humor is anything but playful banter. The enemy was asking, in a sense, jokingly, can anything YHVH decrees really provide all the sustance you need to stop you from starving to death? However, Yeshua being the Word of God in place of the human soul in the human body, SPOKE WORDS OF LIFE FROM A SEEMINGLY DYING BODY OF FLESH. It is almost as if Yeshua was saying to the devil that Yeshua IS THE INCARNATION OF THE LIVING TORAH. See the corresponding scriptures below.

3 The Adversary said to him, “If you are the Son of God, order this stone to become bread.”
4 Yeshua answered him, “The Tanakh says, ‘Man does not live on bread alone.'”
(Luk 4:3-4 CJB)

3 The Tempter came and said to him, “If you are the Son of God, order these stones to become bread.”
4 But he answered, “The Tanakh says, ‘Man does not live on bread alone, but on every word that comes from the mouth of ADONAI'” (Mat 4:3-4 CJB)

19 I will give them one heart and put a new spirit in them; I will remove the heart of stone from their bodies and give them a heart of flesh,
20 that they may follow My laws and faithfully observe My rules. Then they shall be My people and I will be their God. (Eze 11:19-20 TNK)

1 The LORD said to Moses: “Carve two tablets of stone like the first, and I will inscribe upon the tablets the words that were on the first tablets, which you shattered. (Exo 34:1 TNK)

9 I had ascended the mountain to receive the tablets of stone, the Tablets of the Covenant that the LORD had made with you, and I stayed on the mountain forty days and forty nights, eating no bread and drinking no water. (Deu 9:9 TNK)

Thereupon the LORD said to me, “Carve out two tablets of stone like the first, and come up to Me on the mountain; and make an ark of wood.
2 I will inscribe on the tablets the commandments that were on the first tablets that you smashed, and you shall deposit them in the ark.”
3 I made an ark of acacia wood and carved out two tablets of stone like the first; I took the two tablets with me and went up the mountain.
4 The LORD inscribed on the tablets the same text as on the first, the Ten Commandments that He addressed to you on the mountain out of the fire on the day of the Assembly; and the LORD gave them to me.
5 Then I left and went down from the mountain, and I deposited the tablets in the ark that I had made, where they still are, as the LORD had commanded me. (Deu 10:1-5 TNK)

3 You make it clear that you are a letter from the Messiah placed in our care, written not with ink but by the Spirit of the living God, not on stone tablets but on human hearts. (2Co 3:3 CJB)

4 The Rock! — His deeds are perfect, Yea, all His ways are just; A faithful God, never false, True and upright is He. (Deu 32:4 TNK)

33 for God’s bread is the one who comes down out of heaven and gives life to the world.” (Joh 6:33 CJB)

35 Yeshua answered, “I am the bread which is life! Whoever comes to me will never go hungry, and whoever trusts in me will never be thirsty. (Joh 6:35 CJB)

3 He subjected you to the hardship of hunger and then gave you manna to eat, which neither you nor your fathers had ever known, in order to teach you that man does not live on bread alone, but that man may live on anything that the LORD decrees. (Deu 8:3 TNK)

The foundation of biblical incarnation is the first incarnation of all human beings here on the earth. See the following verse: “Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul (Gen 2:7 JPS).” All human beings have a spirit. That spirit was given to Adam and all human beings by the Lord God when God blew into Adam’s flesh “the breath of life” as stated above, as well as at the conception in the womb. That spirit does not have a beginning. Nor does it have an ending. This is because that spiritual essence has its origin form the Lord God who is Spirit and has no beginning nor ending. To say otherwise, one has to prove that the human spirit comes from any other spirit other than the ETERNAL Spirit of the Lord God. Also, in order to prove that there is no first incarnation one has the burden of proving that the Lord God did not breathe His own breath which is the spirit of life and was not separate from Adam’s flesh and not distinct in essence. The scriptures from Job 33:4;27:3; Isa 42:5 prove that the human spirit came from the Spirit of God and God the Lord. If particular attention is paid to Job 34:14-15 one will see that the words “gather unto Himself” are used to signify that the human spirit goes back to God. This means that the essence of the human spirit had a destination which was the human body indicated by the words “all flesh shall perish together.” The reason why the flesh of man perishes is because of the absence of the spirit of man in his flesh. In the below scripture of Luke 20:38 Jesus stated that “to him all are alive.” Jesus used Abraham, Isaac, and Jacob as an example that the spirit doesn’t and can’t die. Although Abraham, Isaac, and Jacob were not physically present at the time Jesus stated “he is not God of the dead,” they were none the less alive. Jesus revealed they were alive when he said “but of the living.” 

27 The eternal God is a dwelling-place, and underneath are the everlasting arms; and He thrust out the enemy from before thee, and said: ‘Destroy.’ (Deu 33:27 JPS)

4 The spirit of God hath made me, and the breath of the Almighty given me life. (Job 33:4 JPS)

3 All the while my breath is in me, and the spirit of God is in my nostrils, (Job 27:3 JPS)

5 Thus saith God the LORD, He that created the heavens, and stretched them forth, He that spread forth the earth and that which cometh out of it, He that giveth breath unto the people upon it, and spirit to them that walk therein: (Isa 42:5 JPS)

14 If He set His heart upon man, if He gather unto Himself his spirit and his breath;
15 All flesh shall perish together, and man shall return unto dust. (Job 34:14-15 JPS)

2 Before the mountains came into being, before You brought forth the earth and the world, from eternity to eternity You are God.
3 You return man to dust; You decreed, “Return you mortals!” (Psa 90:2-3 TNK)

38 Now he is not God of the dead, but of the living – to him all are alive.” (Luk 20:38 CJB)

 

The basis and need for the biblical second incarnation is due to the origin of sin in the human body which was inherited from Adam. Part of the teaching of the second incarnation is made known by the use of the below word “changed” in 1 Cor 15:51. The Greek word translated from “we will be changed” is “allagēsometha” and has the Strongs Greek number 236 (http://biblehub.com/interlinear/1_corinthians/15-51.htm). See the following link for a definition of the Greek word “allasso:” (http://www.studylight.org/lexicons/greek/gwview.cgi?n=236). The Greek word “allasso,” according to  Strongs Greek lexicon number 236 definition is: “to make different: – change” (http://www.studylight.org/lexicons/greek/gwview.cgi?n=236). That prior definition seems to describe very well what will take place at the harpazo of the bride of Christ. The harpazo participants will be changed which means they will be changed because they will be made different. I’d like to reiterate my statement above that the harpazo participants who were waiting to receive their glorified bodies in the RESURRECTION, at the harpazo or rapture of the bride of Jesus Christ, are the ones that experience the second incarnation. The rest of the participants of the harpazo or rapture do not experience a second incarnation because they are changed instantly and so fast in “the blink of an eye” so as to NOT BE PHYSICALLY NAKED WITHOUT FLESH.

There are two instances of this truth. One is in the new testament in Luk 20:38 where Jesus implicitly stated that Abraham, Isaac, and Jacob are alive and all are alive that die in the Lord. The reason for this is because the earthly body is a body of sin. It will not inherit the Lord God’s heavenly realm. People’s physical bodies must die because it is appointed for men (includes women) to die once. Our physical bodies were born in sin and new glorified sinless heavenly bodies, which are not at all the same exact sinful earthly bodies, will be given to the elect or chosen of the Lord God who are taken out of this world in the harpazo of the bride of Jesus. THE OLD TESTAMENT CORROBORATES THIS DIVINE TRANSFORMATION. See the following link: (http://biblehub.com/interlinear/zechariah/12-8.htm). Therefore, Abraham, Isaac, and Jacob are in the heavenly realm unclothed from their earthly bodies or physically naked without flesh. Abraham, Isaac, and Jacob are perfect examples of the harpazo participants who were waiting to incarnate a second time into a glorified physical heavenly body (1 Cor 15:52). There is another instance of the eternal spiritual nature of a human being. This example is found in the old testament. THIS IS THE SPIRITUAL EXODUS WHICH HAS OLD TESTAMENT VALIDITY. THE BEST EXAMPLE OF THE SPIRITUAL EXODUS IS THE ACCOUNT OF ELIJAH AND THE CHARIOT OF FIRE (2 Ki 2:11). See the corresponding verses below.

23 For all have sinned, and come short of the glory of God; (Rom 3:23 KJV)

19 By the sweat of your brow Shall you get bread to eat, Until you return to the ground — For from it you were taken. For dust you are, And to dust you shall return.” (Gen 3:19 TNK)

27 Just as human beings have to die once, but after this comes judgment, (Heb 9:27 CJB)

50 Let me say this, brothers: flesh and blood cannot share in the Kingdom of God, nor can something that decays share in what does not decay. (1Co 15:50 CJB)

 22 For just as in connection with Adam all die, so in connection with the Messiah all will be made alive. (1Co 15:22 CJB)

2 A time for being born and a time for dying, A time for planting and a time for uprooting the planted; (Ecc 3:2 TNK)

36 Stupid! When you sow a seed, it doesn’t come alive unless it first dies. (1Co 15:36 CJB)

11 He brings everything to pass precisely at its time; He also puts eternity in their mind, but without man ever guessing, from first to last, all the things that God brings to pass. (Ecc 3:11 TNK)

16 For who has known the mind of ADONAI? Who will counsel him? But we have the mind of the Messiah! (1Co 2:16 CJB)

 24 Yes, indeed! I tell you that unless a grain of wheat that falls to the ground dies, it stays just a grain; but if it dies, it produces a big harvest. (Joh 12:24 CJB)

30 “Then the sign of the Son of Man will appear in the sky, all the tribes of the Land will mourn, and they will see the Son of Man coming on the clouds of heaven with tremendous power and glory.
31 He will send out his angels with a great shofar; and they will gather together his chosen people from the four winds, from one end of heaven to the other.
(Mat 24:30-31 CJB)

51 Look, I will tell you a secret – not all of us will die! But we will all be changed!
52 It will take but a moment, the blink of an eye, at the final shofar. For the shofar will sound, and the dead will be raised to live forever, and we too will be changed.
53 For this material which can decay must be clothed with imperishability, this which is mortal must be clothed with immortality.
54 When what decays puts on imperishability and what is mortal puts on immortality, then this passage in the Tanakh will be fulfilled: “Death is swallowed up in victory. (1Co 15:51-54 CJB)

7 And He will destroy on this mount the shroud That is drawn over the faces of all the peoples And the covering that is spread Over all the nations:
8 He will destroy death forever. My Lord GOD will wipe the tears away From all faces And will put an end to the reproach of His people Over all the earth — For it is the LORD who has spoken.
(Isa 25:7-8 TNK)

Biblical incarnation teaches that the spiritual brethren of Jesus will receive new glorified bodies with no sin because those glorified bodies were patterned after Jesus’s divine blueprint heavenly body. Jesus is the author and finisher of our faith and is Lord in all or all in all. He is called Lord because He owns the divine copyright. The divine copyright is His own Word in place of a human soul. When His words are in His spiritual brethren, His spiritual brethren are divinely copyrighted epistles written by the Lord God YHVH. Jesus’ spiritual brethren are born from above meaning our spiritual images are spiritually sealed with the Lord God’s perfect spiritual image. Although our spiritual image was tainted with sin through Adam’s corruption of the Lord God’s perfect spiritual image in Adam, the new birth serves as a promise of the redemption of the human spirit’s perfect divine image of YHVH. Jesus is the divine spiritual and physical blueprint from above.

7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. (Gen 2:7 JPS)

40 Further, there are heavenly bodies and earthly bodies; but the beauty of heavenly bodies is one thing, while the beauty of earthly bodies is something else.
41 The sun has one kind of beauty, the moon another, the stars yet another; indeed, each star has its own individual kind of beauty.
42 So it is with the resurrection of the dead. When the body is “sown,” it decays; when it is raised, it cannot decay.
43 When sown, it is without dignity; when raised, it will be beautiful. When sown, it is weak; when raised, it will be strong.
44 When sown, it is an ordinary human body; when raised, it will be a body controlled by the Spirit. If there is an ordinary human body, there is also a body controlled by the Spirit.
45 In fact, the Tanakh says so: Adam, the first man, became a living human being; but the last “Adam” has become a life-giving Spirit.
46 Note, however, that the body from the Spirit did not come first, but the ordinary human one; the one from the Spirit comes afterwards. (1Co 15:40-46 CJB)

24 O wretched man that I am! who shall deliver me from the body of this death? {the body…: or, this body of death}
25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin. (Rom 7:24-25 KJV)

2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. {author: or, beginner} (Heb 12:2 KJV)

30 He must become more important, while I become less important.
31 “He who comes from above is above all. He who is from the earth is from the earth and talks from an earthly point of view; he who comes from heaven is above all. (Joh 3:30-31 CJB)

6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. (Rom 6:6 KJV)

10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.
11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. {by: or, because of}
(Rom 8:10-11 KJV)

 

Jesus stated regarding the new birth to Nicodemus that it does not mean to enter into the womb twice or repeatedly (worldly view of incarnation). Rather, Jesus stated that it means to be born of WATER and of the SPIRIT. Jesus also stated that He was from above and that we are from below. The new wine at the marriage of Cana represents the new blood of the covenant from Jesus’ veins. Jesus was the cup or vessel (incorruptible from above) of the new covenant that figuratively held the new blood (incorruptible) or blood that doesn’t become corrupted. I say this because Jesus’ blood could never decay, neither be corrupted inside the heavenly divine human glorified body from above. It seems like Jesus was saying we are sour grapes that are decaying and decomposing because of our inability to keep and hold within ourselves His word because we declare ourselves righteous when we cannot keep all the biblical laws. Job declared himself righteous and this is what Elihu had to say to Job: “My belly is like wine not yet opened, Like jugs of new wine ready to burst (Job 32:19 TNK).” Elihu said something in the previous quote and I’m not entirely sure if he really understood the profoundness of what he was saying. On the one hand Elihu couldn’t wait to give a refutation to Job’s argument that Job was righteous. However, on the other hand, Elihu was declaring that not only Job was not righteous but neither was Elihu. Elihu’s body would become corrupt (http://www.encyclopedia.com/doc/1O62-autolysis.html) as well as Job’s body as proof that neither Elihu nor Job were righteous before the Lord God. See the following quote: “His flesh wastes away till it cannot be seen, And his bones are rubbed away till they are invisible  (Job 33:21 TNK).” Jesus wants us to be the fruit of grapes that come from Him, the Vine or Word of the Lord God that has the Word of the Lord God zoe life (seed) within Himself. Jesus is the Wine skin (glorified heavenly body) that holds the Word (new wine of the new covenant) of the Lord God inside His body (new wine skin). 

 

23 Yeshua said to them, “You are from below, I am from above; you are of this world, I am not of this world.

24 This is why I said to you that you will die in your sins; for if you do not trust that I AM [who I say I am], you will die in your sins.” (Joh 8:23-24 CJB)

27 Also he took a cup of wine, made the b’rakhah, and gave it to them, saying, “All of you, drink from it!

28 For this is my blood, which ratifies the New Covenant, my blood shed on behalf of many, so that they may have their sins forgiven.
29 I tell you, I will not drink this ‘fruit of the vine’ again until the day I drink new wine with you in my Father’s Kingdom.” (Mat 26:27-29 CJB)

4 Stay united with me, as I will with you – for just as the branch can’t put forth fruit by itself apart from the vine, so you can’t bear fruit apart from me. (Joh 15:4 CJB)

29 A jar full of cheap sour wine was there; so they soaked a sponge in the wine, coated it with oregano leaves and held it up to his mouth. (Joh 19:29 CJB)

3 It is not allowed to eat Greek hyssop (a remedy for worms) on the Sabbath, because it is not food for healthy people. It is allowed, however, to eat yoeser (wild rosemary) and to drink shepherd-blossom (tea, an antidote for poisonous beverages). It is permitted to partake of all usual eatables and beverages on the Sabbath as medicaments with the exception of tree-water (water of a certain spring) and root-tea (a compound of gum, herbs, and powdered roots), because the two latter serve only as a remedy for jaundice. At the same time it is permitted to drink tree-water to quench one’s thirst, and one may anoint himself with root-oil but not as a remedy. (Sab 14:3 ROD)

9 The angel said to me, “Write: ‘How blessed are those who have been invited to the wedding feast of the Lamb!'” Then he added, “These are God’s very words.” (Rev 19:9 CJB)

6 The LORD of Hosts will make on this mount For all the peoples A banquet of rich viands, A banquet of choice wines — Of rich viands seasoned with marrow, Of choice wines well refined. (Isa 25:6 TNK)

10 And your barns will be filled with grain, Your vats will burst with new wine. (Pro 3:10 TNK)

All the martyrs that died for the cause of Jesus become the cause for the wrath that Jesus pours out on the earth as a testimony against all who are guilty of murdering them. They are illustrated by the Wine of the Word of the Lord God that Jesus prepares in wrath in the Book of Revelation. There is an interesting example of this that can be found in the scientific laws that govern the process of decay and composition called autolysis. See the following link for the definition: (http://dictionary.reference.com/browse/autolysis?s=t). The human body at death is not able to hold the blood and watery plasma content from the corpse inside of it. This is the human condition. We as human beings are not able to hold the pure and strong Wine of the Word of the Lord God and have at our first incarnation a body of death. There is a very interesting similarity between the human condition and the need for NEW AND STRONG WINE SKINS (GLORIFIED BODY) that can be found in the phylacteries that the Jewish people used to wear. The square piece of leather that was fastened with stitching to the underside of the boxes containing holy scriptures was a stitching from the veins of clean animals (http://www.jewishencyclopedia.com/articles/12125-phylacteries). All people could wear Phylacteries with the holy scriptures inside of those phylactery boxes every day from birth to death but that could never get the holy scriptures to become an inseparable part of their beings. I believe that the deeper take away message hidden in the use of the phylacteries is that the stitches mafe of clean animal veins represents the human need for the blood of the new covenant, that ratifies the new covenant. The Lord God signed in blood the new covenant with the bleeding red ink from the human vessel of Jesus. Reincarnation from a biblical perspective is false. This is because it is taken to mean a repeated incarnation in a linear order for two separate and thoroughly distict bodies. This is not the case with biblical incarnation. Biblical incarnations are two and only 2, each not occurring repetitively. Reincarnation, according to many religious theologies is, in my opinion, an attempt to confuse and obscure to the point of bewilderment biblical incarnation.

7 Indeed I was born with iniquity; with sin my mother conceived me.
8 Indeed You desire truth about that which is hidden; teach me wisdom about secret things.
9 Purge me with hyssop till I am pure; wash me till I am whiter than snow. (Psa 51:7-9 TNK)

7 Behold, in iniquity was I born, and in sin my mother was pregnant with me. ANOTHER TARGUM: Behold, in iniquities my father thought to create me; and in the sin of the evil impulse my mother conceived me.
8 Behold, you desire truth in the inner being1; and in the hidden place of the heart you will make wisdom known.
9 You will sprinkle me like a priest who sprinkles with hyssop waters of purification made from the ashes of the heifer on the unclean, and I will be clean; you will wash me,1 and I will be whiter than snow. (Psa 51:7-9 PST)

  • PST Notes (Psa 51:8)Notes: (1) Inner being: lit, “kidneys.”
  • PST Notes (Psa 51:9)Notes: (1) Wash me: cleanse me.

2 This is the ritual law that the LORD has commanded: Instruct the Israelite people to bring you a red cow without blemish, in which there is no defect and on which no yoke has been laid.
3 You shall give it to Eleazar the priest. It shall be taken outside the camp and slaughtered in his presence.
4 Eleazar the priest shall take some of its blood with his finger and sprinkle it seven times toward the front of the Tent of Meeting.
5 The cow shall be burned in his sight — its hide, flesh, and blood shall be burned, its dung included —
6 and the priest shall take cedar wood, hyssop, and crimson stuff, and throw them into the fire consuming the cow.
7 The priest shall wash his garments and bathe his body in water; after that the priest may reenter the camp, but he shall be unclean until evening.
8 He who performed the burning shall also wash his garments in water, bathe his body in water, and be unclean until evening.
9 A man who is clean shall gather up the ashes of the cow and deposit them outside the camp in a clean place, to be kept for water of lustration for the Israelite community. It is for cleansing.
(Num 19:2-9 TNK)

19 After Moshe had proclaimed every command of the Torah to all the people, he took the blood of the calves with some water and used scarlet wool and hyssop to sprinkle both the scroll itself and all the people; (Heb 9:19 CJB)

17 the God of our Lord Yeshua the Messiah, the glorious Father, to give you a spirit of wisdom and revelation, so that you will have full knowledge of him. (Eph 1:17 CJB)

29 Take my yoke upon you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls.
30 For my yoke is easy, and my burden is light.” (Mat 11:29-30 CJB)

19 The angel swung his sickle down onto the earth, gathered the earth’s grapes and threw them into the great winepress of God’s fury.

20 The winepress was trodden outside the city, and blood flowed from the winepress as high as the horses’ bridles for two hundred miles! (Rev 14:19-1 CJB)

15 And out of his mouth comes a sharp sword with which to strike down nations – “He will rule them with a staff of iron.” It is he who treads the winepress from which flows the wine of the furious rage of ADONAI, God of heaven’s armies. (Rev 19:15 CJB)

4 As for your birth, when you were born your navel cord was not cut, and you were not bathed in water to smooth you; you were not rubbed with salt, nor were you swaddled.
5 No one pitied you enough to do any one of these things for you out of compassion for you; on the day you were born, you were left lying, rejected, in the open field.
6 When I passed by you and saw you wallowing in your blood, I said to you: “Live in spite of your blood.” Yea, I said to you: “Live in spite of your blood.”
7 I let you grow like the plants of the field; and you continued to grow up until you attained to womanhood, until your breasts became firm and your hair sprouted. You were still naked and bare (Eze 16:4-7 TNK)

5 She gave birth to a son, a male child, the one who will rule all the nations with a staff of iron. But her child was snatched up to God and his throne; (Rev 12:5 CJB)

13 When the dragon saw that he had been hurled down to the earth, he went in pursuit of the woman who had given birth to the male child. (Rev 12:13 CJB)

9 For we know in part, and we prophesy in part.
10 But when that which is perfect is come, then that which is in part shall be done away. {done away: Gr. vanish away}
11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. {thought: or, reasoned} {put away: Gr. vanish away}
12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. {darkly: Gr. in a riddle}
13 And now abideth faith, hope, charity, these three; but the greatest of these is charity. (1Co 13:9-13 KJV)

 

 

WORKS CITED

62a Chicago Manual of Style Footnote Entries

Michael S. Bushell, Michael D. Tan, and Glenn L. Weaver, BibleWorks, 8th ed. (Norfolk: BibleWorks, LLC., 2008), BibleWorks. v.8.

62a Chicago Bibliography Entries

Authorized Version, 1769 Blayney Edition (KJV). Oxford: Cambridge University Press, 1769. BibleWorks, v.8.

62a Chicago Bibliography Entries

Cook, Edward M., trans. The Psalms Targum: An English Translation (PST). n.p.: n.p., 2001. BibleWorks, v.8.

62a Chicago Bibliography Entries

Rodkinson, Michael L. New Edition of the Babylonian Talmud: Original Text, Edited, Corrected, Formulated and Translated into English (ROD). 20 vols. Boston: The Talmud Society, 1918. BibleWorks, v.8.

62a Chicago Bibliography Entries

Stern, David H. The Complete Jewish Bible (CJB). Clarksville, MD: Jewish New Testament Publications, 1998. BibleWorks, v.8.

62a Chicago Bibliography Entries

Tanakh, A New Translation of the Holy Scriptures According to the Traditional Hebrew Text (TNK). Philadelpha: Jewish Publication Society, 1985. BibleWorks, v.8.

62a Chicago Bibliography Entries

The Holy Scriptures (Old Testament) (JPS). n.p.: Jewish Publication Society, 1917. BibleWorks, v.8.

BIBLIOGRAPHY

Martin, Walter and Martin Rische, Jill and Gorden, Kurt Van, The Kingdom of the Occult. Nashville; Dallas; Mexico City; Rio De Janeiro: Thomas Nelson, 2008.

Trinity Or Not

December 1, 2014

© OJG and sonofgodwordsoul.com, 2013 Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to OJG and sonofgodwordsoul.com with appropriate and specific direction to the original content.

It is my desire that you know the discussion concerning the Minim in their beliefs concerning the Trinity. I do not wish to enter much into this discussion because it is reserved for the scholary only. It is an extremely lengthy discussion many scholary authors have written about. The only thing I can tell you by the Lord God YHVH’s grace is that it is dangerous to say that the Messiah (mere man) can be elevated to the same spiritual level alongside the Lord God YHVH at His right hand. It is also very dangerous to say that the Messiah can or should receive the same glory and worship that belongs only to YHVH. This Messiah, according to Christians is the anti christ. He doesn’t answer to YHVH. Neither does he take into consideration any other lesser god. He arrogantly places himself above all. No where is this made so clear than in chapter 11 of the book of Daniel where the false messiah shows himself for who he truly is, the dictator of dictators. What the anti christ decrees is absolute and final. The fallen angel satan is the arrogant and prideful spirit that is behind the voice of the anti christ. The voice of satan spoke to Yeshua and revealed that satan wanted Yeshua to worship satan.

36 “The king will do as he pleases; he will exalt and magnify himself above every god, and he will speak awful things against the God of gods. He will prosper until wrath is spent, and what has been decreed is accomplished.
37 He will not have regard for the god of his ancestors or for the one dear to women; he will not have regard for any god, but will magnify himself above all. (Dan 11:36-37 TNK)

6 and said to him, “I will give you all this power and glory. It has been handed over to me, and I can give it to whomever I choose. (Luk 4:6 CJB)

 

The other verses below refer to the ascribing of Glory to the Lord God. The Psalm of David within the context of 1 Chronicles chapter 16 ascribes glory to the Lord God and is echoed by the Psalm 96. The people of the Lord God are told to ascribe glory to the Lord God in Psalms 96 and 115. However, king David did not receive glory from the Lord God. The Lord God does not share His glory with any other gods. In fact, all other gods are only idols in comparison to the Lord God. There are no other gods but the Lord God Himself. King David made a recognition to the supreme Kingship of the Lord God. All are commanded to bow and confess the Lord God and Yeshua as Lord.

10 The LORD sat enthroned at the Flood; the LORD sits enthroned, king forever. (Psa 29:10 TNK)

 23 By Myself have I sworn, From My mouth has issued truth, A word that shall not turn back: To Me every knee shall bend, Every tongue swear loyalty. (Isa 45:23 TNK)

 11 since it is written in the Tanakh, “As I live, says ADONAI, every knee will bend before me, and every tongue will publicly acknowledge God.” (Rom 14:11 CJB)

11 and every tongue will acknowledge that Yeshua the Messiah is ADONAI – to the glory of God the Father. (Phi 2:11 CJB)

8 I am the LORD, that is My name; I will not yield My glory to another, Nor My renown to idols. (Isa 42:8 TNK)

11 For My sake, My own sake, do I act — Lest My name be dishonored! I will not give My glory to another. (Isa 48:11 TNK)

26 All the gods of the peoples are mere idols, but the LORD made the heavens.
27 Glory and majesty are before Him; strength and joy are in His place.
28 “Ascribe to the LORD, O families of the peoples, ascribe to the LORD glory and strength.
29 Ascribe to the LORD the glory of His name, bring tribute and enter before Him, bow down to the LORD majestic in holiness. (1Ch 16:26-29 TNK)

35 Declare: Deliver us, O God, our deliverer, and gather us and save us from the nations, to acclaim Your holy name, to glory in Your praise. (1Ch 16:35 TNK)

12 To the end that my glory may sing praise to thee, and not be silent. O LORD my God, I will give thanks unto thee for ever. {my glory: that is, my tongue, or, my soul} (Psa 30:12 KJV)

13 that my whole being might sing hymns to You endlessly; O LORD my God, I will praise You forever. (Psa 30:13 TNK)

1 Not to us, O LORD, not to us but to Your name bring glory for the sake of Your love and Your faithfulness. (Psa 115:1 TNK)

7 Ascribe to the LORD, O families of the peoples, ascribe to the LORD glory and strength. (Psa 96:7 TNK)

8 Ascribe to the LORD the glory of His name, bring tribute and enter His courts. (Psa 96:8 TNK)

12 Let them do honor to the LORD, And tell His glory in the coastlands. (Isa 42:12 TNK)

The angels or the divine beings are commanded to give glory to the Lord God in Psalms 29. However, the Lord God’s angels do not receive worship from the Lord God. Neither do they receive worship from men. In fact there are prophetic warnings issued to those who do not do honor to the Lord God’s name. One such example is found in Malachi chapter 2 and states that the blessings that the Lord God gives can and will be turned into curses on anyone that does not honor the Lord God’s name. Another example is found in the book of Jeremiah in chapter 13 where it is stated that a time of great darkness will come on those that will not honor the Lord God’s name, though wish to have light. This is precisely why any man that is not Yeshua (Word of the Lord God in place of the human), the Word of the Lord God incarnate, should not rule and reign as MESSIAH. No angelic being, including satan, neither any man will ever be promoted by the Lord God to such a position of absolute power and authority and great glory. Yeshua, the Messiah was not promoted but only returned back to the position of Word of the Lord God in the flesh (Divine Word in place of the human soul) that He always had before He was incarnated in the flesh. It takes a revelation of Yeshua to avoid the pitfall of deception that a mere man can receive the same glory as the Lord God does.

 5 וְקוֹל קֹרֵא יָצָא מִן־הַכִּסֵּא לֵאמֹר הַלֲלוּ אֶת־אֱלֹהֵינוּ כָּל־עֲבָדָיו וִירֵאָיו הַקְּטַנִּים עִם־הַגְּדוֹלִים׃ (Rev 19:5 HNT) See below the english translation from http://translation2.paralink.com/translator/default.asp

10 וַאֲנִי נָפַלְתִּי לְרַגְלָיו לְהִשְׁתַּחֲוֹת לוֹ וַיֹּאמֶר אֵלַי לֹא־כֵן רְאֵה אָנֹכִי עֶבֶד כָּמוֹךָ וְחָבֵר אֲנִי לְךָ וּלְאַחֶיךָ הַמַּחֲזִיקִים בְּעֵדוּת יֵשׁוּעַ לֵאלֹהִים תִּשְׁתַּחֲוֶה כִּי עֵדוּת יֵשׁוּעַ הִיא רוּחַ הַנְּבוּאָה׃
(Rev 19:10 HNT)  See below the english translation from http://translation2.paralink.com/translator/default.asp

1 A psalm of David. Ascribe to the LORD, O divine beings, ascribe to the LORD glory and strength. (Psa 29:1 TNK)

2 Ascribe to the LORD the glory of His name; bow down to the LORD, majestic in holiness. (Psa 29:2 TNK)

9 the voice of the LORD causes hinds to calve, and strips forests bare; while in His temple all say “Glory!” (Psa 29:9 TNK)

13 Moreover, to which of the angels has he ever said, “Sit at my right hand until I make your enemies a footstool for your feet”? (Heb 1:13 CJB)

9 She will adorn your head with a graceful wreath; Crown you with a glorious diadem.” (Pro 4:9 TNK)

19 No longer shall you need the sun For light by day, Nor the shining of the moon For radiance by night; For the LORD shall be your light everlasting, Your God shall be your glory. (Isa 60:19 TNK)

17 the God of our Lord Yeshua the Messiah, the glorious Father, to give you a spirit of wisdom and revelation, so that you will have full knowledge of him. (Eph 1:17 CJB)

6 For it is the God who once said, “Let light shine out of darkness,” who has made his light shine in our hearts, the light of the knowledge of God’s glory shining in the face of the Messiah Yeshua. (2Co 4:6 CJB)

16 Give honor to the LORD your God Before He brings darkness, Before your feet stumble On the mountains in shadow — When you hope for light, And it is turned to darkness And becomes deep gloom. (Jer 13:16 TNK)

2 Unless you obey and unless you lay it to heart, and do honor to My name — said the LORD of Hosts — I will send a curse and turn your blessings into curses. (Indeed, I have turned them into curses, because you do not lay it to heart.) (Mal 2:2 TNK)

18 Was no one found coming back to give glory to God except this foreigner?” (Luk 17:18 CJB)

11 Then I looked, and I heard the sound of a vast number of angels – thousands and thousands, millions and millions! They were all around the throne, the living beings and the elders;

12 and they shouted out, “Worthy is the slaughtered Lamb to receive power, riches, wisdom, strength, honor, glory and praise!”
13 And I heard every creature in heaven, on earth, under the earth and on the sea – yes, everything in them – saying, “To the One sitting on the throne and to the Lamb belong praise, honor, glory and power forever and ever!”
14 The four living beings said, “Amen!” and the elders fell down and worshipped. (Rev 5:11-14 CJB)

6 Next I saw another angel flying in mid-heaven with everlasting Good News to proclaim to those living on the earth – to every nation, tribe, language and people.
7 In a loud voice he said, “Fear God, give him glory, for the hour has come when he will pass judgment! Worship the One who made heaven and earth, the sea and the springs of water!” (Rev 14:6-7 CJB)

 

Two questions need to be asked. 1. Is there a counsel of angles that the Lord God has? 2. Did the Lord God consult them when making man in His image? The question is extremely important to ask just who are the “Holy Ones?” This will determine if they are indeed the angels that the tradition of the Rodkinson Babylonian Talmud says they are. See below the scriptures that pertain to these questions. The English, Hebrew transliterated and Hebrew letters are highlighted with respect to the words that are in question.  Let us pay particular attention to the Holladay entries: Hol 6607; Hol 121; Hol 7202, Hol 913; Hol 1852, Hol 3602.

26 And God said, “Let us make man in our image, after our likeness. They shall rule the fish of the sea, the birds of the sky, the cattle, the whole earth, and all the creeping things that creep on earth.” (Gen 1:26 TNK)

26 wayyöº´mer ´élöhîm na|`áSè ´ädäm Bücal•mëºnû Kid•mûtëºnû wüyir•Dû bid•gat hayyäm ûbü`ôp haššämaºyim ûbaBBühëmâ ûbükol-hä´äºrec ûbükol-häreºmeS hä|römëS `al-hä´äºrec (Gen 1:26 BHT)

26 וַיֹּ֣אמֶר אֱלֹהִ֔ים נַֽעֲשֶׂ֥ה אָדָ֛ם בְּצַלְמֵ֖נוּ כִּדְמוּתֵ֑נוּ וְיִרְדּוּ֩ בִדְגַ֙ת הַיָּ֜ם וּבְע֣וֹף הַשָּׁמַ֗יִם וּבַבְּהֵמָה֙ וּבְכָל־הָאָ֔רֶץ וּבְכָל־הָרֶ֖מֶשׂ הָֽרֹמֵ֥שׂ עַל־הָאָֽרֶץ׃
(Gen 1:26 WTT) See below WTM and Holladay entries starting from right to left

w> particle conjunction rma verb qal waw consec imperfect 3rd person masculine singular homonym 1

Hol595 rm;a’
I rm;a’ (5280 ×): qal: pf. Œa, yTir.m;a’, yTir.m'(a’; impf. rm;ayO, rm'(ayO, rm;aTo, rme(aTo, rm;(aOYw:, rm,aOYw:, rm;ao, rm'(ao, rm;¿AÀaow”, hr’m.Aaw”Æw>, Wrm.aOy, Wrme(ayO, hn”r.m;aTo, ^r.m;aTo, Wrm.To 2S 1914, !rum.aTo, rm;aOn, rm,aONw:; impv. rmoa/¿w<), -rm’a/, yrim.ai; inf. rmoa/¿B,ÆK,), -rm’a/, rmoa] Ez 258, alw. rmoale ( 3× rAmale), yrim.a’, ~r’m.a’, ^r.m’a], abs. r¿AÀmoa’ pt. rme¿AÀao, tr,m,ñao, hr’m.ao, ~yrim.ao, yrem.ao, t¿AÀrom.ao, rWma’h, Mi 27 (txt ?): — 1. say, the simple rendering of speech (:: rB,Di speak Lv 12), of men Gn 223, God 13, animal 31; speech follows in dir. Gn 32 or indir. 1213 discourse; prophetic oracle oft. introduced by kœh °¹mar yhwh; °¹mar never appears w/o words of speech, so that Gn 48 &c. lack s.thg; say s.thg to s.one, w. °el Gn 316, l® 317; say s.thg about s.one °el (for ±al) 2K 1932; — 2. l¢°mœr, ‘in order to say’ usually means ‘as he/she said,’ ‘with these words,’ Gn 122; often no more than our quotation marks, pause before dir. discourse Ex 610, even after dabb¢r 2S 1912, & in cases like Am 85 1K 15; — 3. w. acc.: a) mention: a) s.one Gn 4327, ß) s.thg Gn 222, mention with praise, praise Ps 4011, g) name, call, w. l® Is 520, w. 2 acc. La 215; say s.thg of s.one (l®) Ps 416; promise 2K 819, w. l® w. inf. Ne 915; — 4. say to oneself = think, °¹mar b®libbô Gn 1717, °a. °el-libbô 821, l®libbô Ho 72, °¹mar alone, oft. for a false assumption Gn 4428; — 5. °¹mar w. l® & inf. intend Ex 214; — 6. order Est 117; contents of order in its fulfillment Ps 10531•34.

nif.: pf. rm;a/n<; impf. rmea’yE, rm;(a’yE, rm,a’ñyE Is 43: — 1. be said Nu 2114; — 2. = one says (current saying), Gn 109; — 3. be named, called (« qal 3) Gn 3229.

hif.: pf. T’r.m;a/h,, ^r.ymia/x,: cause to say, proclaim ( covenant formulation), Dt 2617f. † (pg 21)
Hol2098 w>
w>: form: mostly w>, but a) W before b, m, & p, & before cons. w. simple shewa; b) w” immediately before tone-syl.: ht’y>b'(ñw”; c) w:, w<, w” (w©) before cons. w. corresponding µatef: ynIa]w:; d) wI before y>: yhiywI; e) w: w. dageš forte & w” before a in impf. consec.; — 1. and, connecting 2 words or phrases: °ereƒ w®š¹mayim; oft. in hendiadys: š¹lôm w¹šeqet complete peace 1C 229; — 2. connecting 3 or more words, standing either a) before every word but the first: yayin w®qayiƒ w®šemen Je 4010, or b) only before the last: bammiqneh bakkesef ûbazz¹h¹b Gn 132; the 3rd–5th words have w® 2K 235; — 3. intensifying: also, even: ûb®môt¹m and in … too 2S 123; — 4. inclusive: with, and in addition: ûmaƒƒôt Ex 128; — 5. explanatory: and indeed: ûb®°app®kem Am 410; namely w®deber 1C 2112; — 6. w® > or in conditional & interr. clauses: ûb®°ištô or his wife Gn 2611; — 7. in repetition of a word, w® expresses variety: °eben w¹°eben various weights Pr 2010; — 8. after k® ‘as,’ w® = so: ûš®mû±â ‰ôbâ so is good news Pr 2525; — 9. w® … w® both … and Nu 914; — 10. connecting 2 or more clauses: w®hû° g¹r Ju 1916 ; — 11. a circumstantial clause introduced by w® becomes like a relative clause: w®h¢m and they = who Gn 1413, ûš®m¹h and her name = whose name Gn 161; — 12. in older Heb. a 2nd clause introduced by w® adds accompanying circumstances, supplementary comments, &c.: w®n¹±¹l and in doing so closed … Ju 323; — 13. connecting impvs. & jussives: Ju 196; — 14. connecting comparisons & parallelisms: Jb 57; — 15. w. antitheses, w® = but: w®°et-b®rîtî but my covenant Gn 1721; — 16. a series of clauses w. w® may express alternatives: whether … or Ex 2116; — 17. introducing clauses of conditions or circumstances: w®hî° yœšebet while she sat Ju 139; — 18. taking up the subj. of a main clause preceded by a clause of circumstance: w®hî° š¹l®µâ then she sent Gn 3825; — 19. similarly w® can be translated by a great variety of conjunctions: w®°¹nœkî since I Gn 152, w®š¹w° because Ps 6013 &c.; — 20. introducing an asseveration: w®°attem ±¢day Is 4312; — 21. after a command, question, or denial, w® before a juss. or coh. expresses subordination: w®°¢d®±â so that I may know Gn 4234; — 22. likewise, following an impv. or juss., w. w® + impv.: wehy¢h so that you are Gn 122; — 23. introducing an apodosis after a conditional clause: w®y¹l®dû then … Gn 318; — 24. similarly when the conditional clause is a ‘casus pendens’: w®nikr®tâ Gn 1714; — 25. introducing the verb after word of time: bayyôm hašš®lîšî wayyi´´¹° Gn 224; — 26. introducing deductions & qns. (oral style): w®h¹šîbû so repent! Ez 1832; w®°ayyô and where is he? Ex 220; — 27. as impf. consec., vocalized wa in expressing the progression of the action: wayyifga± … wayy¹len … wayyaµ­lœm Gn 2811, oft. = (and) then, also after word of time (« 25). Even at beginning of books (Ez Ru Est); as expr. of deduction: watt®sît¢nî so that you … Jb 23; — 28. in the ‘pf. consec.’ w® + pf. after impf. or impv., juss.: °­µapp¢´ ûl®qaµtîm Am 93; l¢k w®°¹mart¹TÄ 2S 75; — 29. other usages before pf.: a) iterative °¢d ya±­leh w®hišqâ Gn 26; b) Aram. for impf. consec. Ec 914-16; c) archival 2K 183ff 234-15; — 30. w® includes the negation of lœ° (Ps 1216) and °al (382). (pg 85)

~yhil{a/ noun common masculine plural absolute

Hol454 H;Ala/
H;Ala/ & ~yhil{a/: I. H;Ala/ (ca. 60 ×), H;l{a/ Dt 3217, 2K 1731 Kt, Hb 111f, Dn 1138 †; most oft. in Jb (41 ×): — 1. a God/god Ps 1832, kœl-°®lœ­h any god Dn 1137, lœ° °®lœ­h non-god(s) Dt 3217; — 2. the true God Jb 34.

(pg 17)

Hol455 ~yhil{a/
II. ~yhil{a/ ( 2250 ×), with waw Ps 1847 14310 1451 †; cs. yhel{a/, sf. yh;l{a/, wyh’l{a/, ~h,yhel{a/, Amyheñl{a/; w. pref. ~yhil{aBe, ŒawE, ŒaKe, Œale; but Œa/me Ps 86 (« !mi): — 1. gods, kœl-°®lœhê miƒrayim Ex 1212, °®lœhê h¹°®lœhîm God of gods Dt 1017, °®lœhîm °­µ¢rîm (64 ×, « °aµ¢r), b®nê(h¹) °®lœhîm Gn 62 sons of the gods (oth.: sons of God) Jb 16 21 387, †, cf. b®nê °¢lîm; — 2. as a sg.: God, Deity; a) fm. the form, occasionally construed as pl., hit±û °®lœhîm Gn 2013, °®lœhîm µayyîm living God Dt 523; b) construed as sg., yhwh hû° h¹°®lœhîm it is Y. who is God Dt 435; occurs both w. & w/o def. art. w/o difference of mng.; euphony & free choice?; c) God/god or goddess of a people, land, °®lœhê yi´r¹°êl Ex 51, ±aštoret °®lœhê ƒidœnîm 1K 115; d) God/god of a specific domain: °®lœhê hašš¹mayim & °®l. h¹°¹reƒ Gn 243, °®l. kœl-b¹´¹r Je 3227; w. qualifying gen.: °®lohê ±ô1¹m Is 4028 ; e) God/god of individual: of David 2K 205, °®lœhê °¹bî Gn 3142; — 3. misc. a) h¢bî° °et-hadd®b¹rîm °el-h¹°®lœhîm bring cases before God (for judgment) Ex 1819; b) Moses is l¢°lœhîm for Aaron (has the place of God) Ex 416; c) a spirit of the dead 1S 2813; d) w. or w/o art., like a proper noun, equivalent to & interchanging w. yhwh, difficult to distinguish from appellative use; in Ps 42–83 °®lœhîm is mostly a substitute for yhwh; e) °®lœhîm superlative? rû­µ °®lœhîm mighty wind Gn 12, n®´î° °®lœhîm mighty prince Gn 236. (pg 17)

hf[ verb qal imperfect 1st person common plural cohortative in meaning, but no unique form for cohortative homonym 1

Hol6607 hf'[‘
hf'[‘ (2600 × ): qal: pf. Œ[, ht’f.[‘(, tf'[‘ Lv 2521, t’yfi[‘, tyfi[‘, Wf[‘, !t,yfi[], Wnyfi[‘, sf. Whf’ñ[‘, ^f.[‘(, ynIt.f'([‘, Whytiyfi[], ynItiyfi[]; impf. hf,[]y:, f[;y:, f[;Y:w:, hf,[]T;, hfe[]T;, Jos 79 & 2S 1312 & fe[]T; Je 4016 Qr, f[;T;, yfi[]T;, hf,[/a,, Wf[]y:, hn”yf,[]T;, hf,[]n:, hfe[]N:w: ! Jos 924, sf. Whfe[]y:, ~fe[]y:, ^f.[,a,, hN”f,[/a,; impv. hfe[], yfi[], Wf[], inf. tAf[], hf[], Af[], sf. Whf[], Ht’f[], abs. hf[‘, pt. hf,¿AÀ[o, cs. hfe¿AÀ[o, f. hf'[o, pl. ~yfi[o, cs. yfe[o, f. tAf[o, sf. Whfe[o, wyf'[o, yf'([o, pass, yWf[‘, > Wf[‘, Jb 4125, f. hy”Wf[], hy”fu[], pl. ~yIWf[], f. tAWf[], Kt tyOWf[], Qr 1S 2518: — 1. make, manufacture Gn 321, lay out (garden) Am 914; — 2. make, apply Ex 3924 (w. ±al), Ez 4119 (w. °el); — 3. make s.thg (acc.) into s.thg (l®) Is 4417; w. 2 acc. 2K 316; make s.thg out of s.thg. (material) (2 acc.) Ex 3724; make s.thg with s.thg (b®) 1C 188; — 4. God as sub., = create Gn 17; pt. pass. created Jb 4125, pt. act. maker = creator Jb 417; — 5. derived mng.: effect, produce, do: a wonder Ex 1110, cogn. acc. deed Gn 209; of cow, produce (milk) Is 722, of man, put on (fat) Jb 1527, of plants, bear (fruit) Gn 111; acquire, win (glory) Gn 311, (nefeš = slaves) Gn 125; ±œ´ê ´eker hired laborers Is 1910; — 6. prepare (food) Gn 187f, ±¹´ûy dressed (sheep) 1S 2518; take care of (feet, beard) 2S 1925; prepare s.thg for sacrifice 1K 1823; officiate 2K 1732; — 7. make (appoint) s.one (l®, to be …) Gn 122; — 8. var.: ±¹´â š¹lôm l® make peace w. Is 275; ±¹´â milµ¹mâ wage war Gn 142; ±¹´â y¹mîm spend days Ec 612; — 9. perform, carry out (orders) Ps 1118, (d®b¹rîm) Is 4216, (plan) Is 301; keep (Passover) Ex 1248; — 10. w. m®l¹°kâ do work 1K 1128, ±œ´ê m®l¹°kâ workmen 2K 1212; — 11. abs. act, step in Gn 4134 1S 146; — 12. w. °­šer cause s.thg to be done Ez 3627, w. še- Ec 314; — 13. work Gn 3030; ±¹´â b®tôk work s.thg into Ex 393; be busy 1K 2040; ±¹´â ‰ôb enjoy onesf. † Ec 312; — 14. w. ƒ®d¹qâ exercise justice Gn 1819, w. n®b¹lâ commit an outrage Gn 347, w. µesed show kindness Gn 2412; — 15. do: what have you done to (l®) us? Gn 209; oath-formula: kœh ya±­´eh-l®k¹ °®lœhim … 1S 317; 16. reflects mng. of previous vb., do, manage Je 125.

nif. (95 ×): pf. hf'[]n:, ht’f.[,n<, ht’f'([/n<, Wf[]n:; impf. hf,[‘yE, hf,[‘yTi Ex 2531 rd. hf,[‘Te, f[‘Te, Wf[‘yE, hn”yf,[‘Te; inf. tAf[‘he, sf. WtAf[‘he; pt. hf,[]n:, f. hf'[]n:, pl. ~yfi[]n:: — 1. be done: ma±­´îm Gn 209; be followed, carried out: advice 2S 1723; impers. y¢±¹´eh l® it shall be done to 1S 117; — 2. be made, manufactured, prepared: food Ex 1216, ark (of covt.) Je 316 , sacrifice Ez 4318; be kept: Passover 2K 2322f; be made = created: heavens Ps 336; y¢±¹´eh l® is used for Ez 155.

piel: pf. WF[i, cj. inf. tAF[;: press, squeeze Ez 233•8 cj. 21. †

pual (pass. qal): pf. ytiyFe[u: I was made = created Ps 13915. † (pg 285)

~d’a’ noun common masculine singular absolute homonym 1

Hol121 ~d’a’
I ~d’a’ (only abs.; ca. 540 ×): — 1. coll. people, a) w. pl.: Je 472; but b) mostly w. sg. 1S 251; c) b®nê °¹d¹m (38 ×) Dt 83, b®nê h¹°¹d¹m Gn 115, (single) men; ben-°¹d¹m single man, esp. in Ez, « b¢n 4; d) in cs.- constr.: l¢b °¹d¹m Gn 821 &c; e) appositional: °¹d¹m b®liyya±al men that are ruiners = ruinous Pr 612; f) w. negation: lœ° … °¹d¹m Ps 10514, °¹d¹m lœ° Lv 167 no one; — 2. single person (late; coll. meaning usually possible): b®°¹d¹ (in) someone Lv 225; — 3. Gn 1–5: 126-31 coll. people, men; coll. also in chh. 2f, 51b–2: 425 51a•3•5, « III ~d’a’. (pg 4)
II ~d’a’: leather Ho 114. † (pg 4)
III ~d’a’: n. pers., « I 2: Adam, first in Gn 425, 51a•3•5, 1C 11. † (pg 4)
IV ~d’a’: = I hm’d’a] ground; ±ên °¹d¹m surface of the earth Zc 91. (pg 4)
V ~d’a’: n. loc. Jos 316 (rd: b®°¹d¹m) & Ho 67 (rd: b®°¹d¹m). † (pg 4)

B. particle preposition ~l,c, noun common masculine singular construct suffix 1st person common plural homonym 1

Hol7202 ~l,c,
I ~l,c,: sf. Aml.c;, Wnmel.c;; pl. cs. ymel.c;, sf. wym’l’c., ~k,ymel.c;: — 1. statue 2K 1118; ƒalmê mass¢kœt cast-metal statues Nu 3352; — 2. image, model 1S 65; image, drawing Ez 2314; — 3. image (i.e. man in image of God) Gn 126f. (pg 306)
II ~l,c,: sf. ~m’l.c;: shadow, s.thg shadowy, form w/o substance Ps 397 7320. † (pg 306)
Hol913 B.
B.: alw. proclitic, vowel varies: ~d’B., ~D’B;, tWmd.Bi, !Ara]B;, ~Ada/B,, yrix\b’ (b©), ~yhil{aBe; sf. yBi; ^B., hk’B. 4× & %B'(; f. %B’; AB & hBo Je 1724 †; HB’; pl. WnB’ñ; ~k,B’, !k,B’; ~h,B’, ~B’, 3× hM’heB’ñ; f. !heB’, !h,B’, 3× hN”heñB’: basic mng. local & instrumental, in, at: — 1. (remain) in: babbayit, b¹°¹reƒ; abstract: b®±ênê in the eyes of = in the judgment of, Gn 164; spatial mng. reinforced, b®qereb, b®tôk; — 2. (be) among (a group), baggôyîm La 13; — 3. before sg., expressing type or character (‘beth essentiae’), as: b®°¢l šadday, as El Sh. Ex 63; — 4. (area) within (which): biš±¹rék¹ within your gates Ex 2010; — 5. with a high object, on: b®µœr¢b on Horeb 1K 89; — 6. temporal: bayyôm on the (7th) day Gn 22, bašš¹nâ h¹hî° (in) that year Ju 108; — 7. characteristic, circumstantial: b®š¹lôm in peace 1S 297; Is 911 b®kol-zœ°t in all this > in spite of all this; — 8. according to: b®derek according to the way of Is 1024•26; — 9. after vbs. of motion, into: Gn 198; — 10. fm. idea of remaining come exprs. like yôm b®yôm day by day Ne 818; — 11. w. vbs. such as ‘grasp’, ‘persist’, ‘trust’; expr. of pleasure & aversion w. vbs. of perception: ‘look into’ > ‘look w. pleasure at,’ Ob (12); — 12. sharing: a) (together) with, (build) Zc 615; b®lœ°, b®°ên, biblî, b®°efes without; hostility, against: nilµam b® fight against Ex 110; — 13. oft., coupled w. ±ad, l®, or hê local, (away) from: b®´¢±îr °ad from S. to Dt 114; — 14. more than, b¹hem Ps 893; — 15. means, tool: a) b®šôr (plow) with an ox Dt 2210; b) God speaks through (by) a prophet 1K 2228; c) swear by God Gn 2123; — 16. price, value: b®kesef for silver Gn 239; — 17. material: b®m¹r°œl from mirrors Ex 388; — 18. cause: because of, for the sake of (five men) Gn 1828; — 19. in later material, a substitute for °et acc., p¢ra´ b®y¹dayim spread out hands La 117; — 20. w. inf. cs., when, b®hibb¹r®°¹m when they were created Gn 24; — 21. oft. missing before bayit, petaµ: š®bî bêt°¹bîk stay in your father’s house Gn 3811. (pg 32)

K. particle preposition tWmD> noun common feminine singular construct suffix 1st person common plural

Hol1852 tWmD>
tWmD.: sf. AtWmD., WnteWmD.: — 1. pattern 2K 1610; — 2. form, shape Gn 126; d®mût something like Ez 126; — 3. image (of God) Is 4018, (of man) Ez 2315. (pg 72)
Hol3662 K.
K.: « AmK., rv,a]K;; alw. proclitic, vowel varies: ~AYK; & ~AYh;K., hM,K;, hM’K;; ~t’Aba]K;, wyn”doaK;, hwhyK; 1S 22, rybiaK; Is 1013 (Qr, ryBiK; rd Kt ryBia;K.), ~yhil{aKe, rAma/K,, ytiyrib.Ki, Ht’r.ybiG>K; Is 242; sf. ~k,K’, ~h,K’, hM’heñK’, !heK’, hN”heñK’, otherw. « AmK.: particle of comparison, like: — 1. expresses identity: a) kullô k®°adderet ´¢±¹r altogether like a hairy mantle Gn 2525, w®°¹habt¹ l®r¢±­k¹ k¹môka like yourself Lv 1918; °ên q¹dôš k®yhwh = except ? 1S 22; k®lœ° h¹yû like those who had not been = as if they had not been Ob10; b) w. k® 2 ×: a) the designated subj. first: k¹±¹m kakkœh¢n the people like the pr. Is 242, k¹mônî k¹môk¹ I, like you Gn 4418; ß) the term of comparison first: kaƒƒaddîq k¹r¹š¹± the godless like the righteous Gn 1825; k® … k¢n Ps 1274; — 2. agreement in measure: a) as much as: k¹kem °elef p®±¹mîm 1000 times as many as you are Dt 111; b) > about ( = approximately): k®pe´a± only (about) a pace 1S 203, k®mišlœš µ¯d¹šîm about 3 months later Gn 3824; — 3. agreement in kind: in the same way as, of the same sort as: k¢°lœhîm Gn 35 , °îš k¹mônî Gn 4415; k¹zœ°t (something) like this, such a thing Is 668; > suitable to, according to: kidmût¢nû Gn 126, k®š¢m after the name of Gn 417; — 4. preps. a) are included in k®: k®har as on the mountain Is 2821, kaµ­lôm as in a dream Is 297; b) otherwise, in fixed expressions: k®b¹ri°šœnâ Ju 2032; — 5. seemingly superfluous, accentuating: °attâ k®°aµad m¢hem, just like Ob11; — 6. as stylistic device to describe a vision, ‘something like’: k®mar°¢h g¹ber one who looked like a man Dn 815; — 7. k® & inf.: a) comparison: ke°®kœl as … devours Is 524; b) temporal: k®bô° when he came Gn 1214, kir°ôtô as soon as he sees Gn 4431; before a noun in verbal sense: k®tom- when it is finished Is 185. (pg 149)

w> particle conjunction hdr verb qal imperfect 3rd person masculine plural jussive in meaning, but no unique form for jussive homonym 1

Hol7783 hdr
I hdr: qal: pf. Wdr’, ~t,ydir.; impf. hD,r.Ti, D.r.yEw>, WDr.yIw>, WND,r.yI; impv. hder., Wdr.; inf. tAdr.; pt. hd,ro, ~ydiro: — 1. tread (in the wine-press) Jl 413; — 2. rule, govern abs. Ps 728, w. b® over Gn 126.

[hif.: impf. D.r.y: Is 412; rd perh. ð rdd, or txt. corr. †] (pg 333)
Hol2098 w>
w>: form: mostly w>, but a) W before b, m, & p, & before cons. w. simple shewa; b) w” immediately before tone-syl.: ht’y>b'(ñw”; c) w:, w<, w” (w©) before cons. w. corresponding µatef: ynIa]w:; d) wI before y>: yhiywI; e) w: w. dageš forte & w” before a in impf. consec.; — 1. and, connecting 2 words or phrases: °ereƒ w®š¹mayim; oft. in hendiadys: š¹lôm w¹šeqet complete peace 1C 229; — 2. connecting 3 or more words, standing either a) before every word but the first: yayin w®qayiƒ w®šemen Je 4010, or b) only before the last: bammiqneh bakkesef ûbazz¹h¹b Gn 132; the 3rd–5th words have w® 2K 235; — 3. intensifying: also, even: ûb®môt¹m and in … too 2S 123; — 4. inclusive: with, and in addition: ûmaƒƒôt Ex 128; — 5. explanatory: and indeed: ûb®°app®kem Am 410; namely w®deber 1C 2112; — 6. w® > or in conditional & interr. clauses: ûb®°ištô or his wife Gn 2611; — 7. in repetition of a word, w® expresses variety: °eben w¹°eben various weights Pr 2010; — 8. after k® ‘as,’ w® = so: ûš®mû±â ‰ôbâ so is good news Pr 2525; — 9. w® … w® both … and Nu 914; — 10. connecting 2 or more clauses: w®hû° g¹r Ju 1916 ; — 11. a circumstantial clause introduced by w® becomes like a relative clause: w®h¢m and they = who Gn 1413, ûš®m¹h and her name = whose name Gn 161; — 12. in older Heb. a 2nd clause introduced by w® adds accompanying circumstances, supplementary comments, &c.: w®n¹±¹l and in doing so closed … Ju 323; — 13. connecting impvs. & jussives: Ju 196; — 14. connecting comparisons & parallelisms: Jb 57; — 15. w. antitheses, w® = but: w®°et-b®rîtî but my covenant Gn 1721; — 16. a series of clauses w. w® may express alternatives: whether … or Ex 2116; — 17. introducing clauses of conditions or circumstances: w®hî° yœšebet while she sat Ju 139; — 18. taking up the subj. of a main clause preceded by a clause of circumstance: w®hî° š¹l®µâ then she sent Gn 3825; — 19. similarly w® can be translated by a great variety of conjunctions: w®°¹nœkî since I Gn 152, w®š¹w° because Ps 6013 &c.; — 20. introducing an asseveration: w®°attem ±¢day Is 4312; — 21. after a command, question, or denial, w® before a juss. or coh. expresses subordination: w®°¢d®±â so that I may know Gn 4234; — 22. likewise, following an impv. or juss., w. w® + impv.: wehy¢h so that you are Gn 122; — 23. introducing an apodosis after a conditional clause: w®y¹l®dû then … Gn 318; — 24. similarly when the conditional clause is a ‘casus pendens’: w®nikr®tâ Gn 1714; — 25. introducing the verb after word of time: bayyôm hašš®lîšî wayyi´´¹° Gn 224; — 26. introducing deductions & qns. (oral style): w®h¹šîbû so repent! Ez 1832; w®°ayyô and where is he? Ex 220; — 27. as impf. consec., vocalized wa in expressing the progression of the action: wayyifga± … wayy¹len … wayyaµ­lœm Gn 2811, oft. = (and) then, also after word of time (« 25). Even at beginning of books (Ez Ru Est); as expr. of deduction: watt®sît¢nî so that you … Jb 23; — 28. in the ‘pf. consec.’ w® + pf. after impf. or impv., juss.: °­µapp¢´ ûl®qaµtîm Am 93; l¢k w®°¹mart¹TÄ 2S 75; — 29. other usages before pf.: a) iterative °¢d ya±­leh w®hišqâ Gn 26; b) Aram. for impf. consec. Ec 914-16; c) archival 2K 183ff 234-15; — 30. w® includes the negation of lœ° (Ps 1216) and °al (382). (pg 85)

B. particle preposition hg”D’ noun common feminine singular construct

Hol1738 hg”D’
hg”D’: f. of gD’: cs. tg:D., sf. ~t’g”D.: fish (coll. pl.) Ex 718•21. (pg 68)
Hol913 B.
B.: alw. proclitic, vowel varies: ~d’B., ~D’B;, tWmd.Bi, !Ara]B;, ~Ada/B,, yrix\b’ (b©), ~yhil{aBe; sf. yBi; ^B., hk’B. 4× & %B'(; f. %B’; AB & hBo Je 1724 †; HB’; pl. WnB’ñ; ~k,B’, !k,B’; ~h,B’, ~B’, 3× hM’heB’ñ; f. !heB’, !h,B’, 3× hN”heñB’: basic mng. local & instrumental, in, at: — 1. (remain) in: babbayit, b¹°¹reƒ; abstract: b®±ênê in the eyes of = in the judgment of, Gn 164; spatial mng. reinforced, b®qereb, b®tôk; — 2. (be) among (a group), baggôyîm La 13; — 3. before sg., expressing type or character (‘beth essentiae’), as: b®°¢l šadday, as El Sh. Ex 63; — 4. (area) within (which): biš±¹rék¹ within your gates Ex 2010; — 5. with a high object, on: b®µœr¢b on Horeb 1K 89; — 6. temporal: bayyôm on the (7th) day Gn 22, bašš¹nâ h¹hî° (in) that year Ju 108; — 7. characteristic, circumstantial: b®š¹lôm in peace 1S 297; Is 911 b®kol-zœ°t in all this > in spite of all this; — 8. according to: b®derek according to the way of Is 1024•26; — 9. after vbs. of motion, into: Gn 198; — 10. fm. idea of remaining come exprs. like yôm b®yôm day by day Ne 818; — 11. w. vbs. such as ‘grasp’, ‘persist’, ‘trust’; expr. of pleasure & aversion w. vbs. of perception: ‘look into’ > ‘look w. pleasure at,’ Ob (12); — 12. sharing: a) (together) with, (build) Zc 615; b®lœ°, b®°ên, biblî, b®°efes without; hostility, against: nilµam b® fight against Ex 110; — 13. oft., coupled w. ±ad, l®, or hê local, (away) from: b®´¢±îr °ad from S. to Dt 114; — 14. more than, b¹hem Ps 893; — 15. means, tool: a) b®šôr (plow) with an ox Dt 2210; b) God speaks through (by) a prophet 1K 2228; c) swear by God Gn 2123; — 16. price, value: b®kesef for silver Gn 239; — 17. material: b®m¹r°œl from mirrors Ex 388; — 18. cause: because of, for the sake of (five men) Gn 1828; — 19. in later material, a substitute for °et acc., p¢ra´ b®y¹dayim spread out hands La 117; — 20. w. inf. cs., when, b®hibb¹r®°¹m when they were created Gn 24; — 21. oft. missing before bayit, petaµ: š®bî bêt°¹bîk stay in your father’s house Gn 3811. (pg 32)

h; particle article ~y” noun common masculine singular absolute

Hol3354 ~y”
~y” (390 ×): cs. usu. (-À~y”, but alw. @Ws-~y: Ex 138 & oft.; loc. hM’y”), sf. HM’y:; pl. ~yMiy:, m.: — sea, i.e. the great inland waters & larger rivers: — 1. genl.: sg. Gn 126; :: land Ex 2011; — 2. pl. sea Dn 1145 = totality of waters (cf. Gn 110); pl. seas Dt 3319: — 3. spec. seas: a) the Mediterranean & its portions: y¹m hagg¹dôl Jos 14, y¹m p®lištîm Ex 2331, hayy¹m h¹°aµ­rôn Dt 1124; b) the Dead Sea: y¹m hammelaµ Gn 143, y¹m ha±­r¹bâ 2K 1425, hayy¹m haqqadmônî Ez 4718; c) the Sea of Galilee: y¹m kinneret Nu 3411, y¹m kinrôt Jos 123; d) yam-sûf Sea of Reeds, loc. y¹TÄmmâ sûf Ex 1019, « I sûf; e) y¹m-miƒrayim Is 1115 the Sea of Reeds (but oth.: the Medit. Sea, or the Nile); — 3. miyy¹m ±ad y¹m Am 812: geogr.: fm. the Dead Sea to the Medit. Sea, or fm. the Euphrates to the Medit., or mythological; — 4. y¹m oft. = Medit. Sea, thus y¹m = west: y¹TÄmmâ to the west Gn 1314, miyy¹m from the west Gn 128, p®°at y¹m the west side Ex 2712, rû­µ y¹m west wind Ez 1019 > west side Ez 4219; miyy¹m l® westward fm. Jos 89; — 5. of large rivers: Nile Is 181, branches of N. Ez 322; Euphrates Je 5136; — 6. cosmological: qarqa± hayy¹m Am 93; — 7. name of Ugaritic god of sea Ps 7413; — 8. cultic, the bronze ‘sea’ 1K 724f•44. (pg 135)
Hol1918 h;
h;: w. dageš forte &c. « gramm., def. art., the: I: — 1. in older & poet. Heb., oft. omitted, š¹mayim & °ereƒ Is 12; art. then had demonstr. mng.: hayyôm, the day there, today Gn 414, happa±am this time; — 2. rarely,, before fin. vb., introducing rel. clause heh¹l®kû who went Jos 1024; — 3. before pt., as appos.: hannœt¢n who gives Gn 4921.

II. def. art.: — 1. individually, w. known noun: h¹±îr the (already mentioned) city Gn 115; — 2. w. voc.: hammelek (O) king! 1S 249; — 3. w. proper nouns, spec. hayyard¢n, hakkarmel, hall®b¹nôn, ha´´¹‰¹n; — 4. indicates the spec. category: k¹b¢d bammiqneh rich in cattle Gn 132; spec. category of men: haƒƒ¹dîq the righteous (coll.) Ec 317; h¹rœ±eh the shepherd(s) (coll.) > a shepherd; — 5. in comparison: kammœƒ like chaff Ps 14; lacking when comparison is more spec. described: k®q¢n m®šullaµ Is 162; — 6. w. abstracts: baƒƒ¹m¹° w. thirst Is 4117. (pg 75)

w> particle conjunction B. particle preposition @A[ noun common masculine singular construct

Hol6151 @A[
@A[ (70 ×): coll.: flying creatures: birds (& insects) Gn 120. (pg 268)
Hol913 B.
B.: alw. proclitic, vowel varies: ~d’B., ~D’B;, tWmd.Bi, !Ara]B;, ~Ada/B,, yrix\b’ (b©), ~yhil{aBe; sf. yBi; ^B., hk’B. 4× & %B'(; f. %B’; AB & hBo Je 1724 †; HB’; pl. WnB’ñ; ~k,B’, !k,B’; ~h,B’, ~B’, 3× hM’heB’ñ; f. !heB’, !h,B’, 3× hN”heñB’: basic mng. local & instrumental, in, at: — 1. (remain) in: babbayit, b¹°¹reƒ; abstract: b®±ênê in the eyes of = in the judgment of, Gn 164; spatial mng. reinforced, b®qereb, b®tôk; — 2. (be) among (a group), baggôyîm La 13; — 3. before sg., expressing type or character (‘beth essentiae’), as: b®°¢l šadday, as El Sh. Ex 63; — 4. (area) within (which): biš±¹rék¹ within your gates Ex 2010; — 5. with a high object, on: b®µœr¢b on Horeb 1K 89; — 6. temporal: bayyôm on the (7th) day Gn 22, bašš¹nâ h¹hî° (in) that year Ju 108; — 7. characteristic, circumstantial: b®š¹lôm in peace 1S 297; Is 911 b®kol-zœ°t in all this > in spite of all this; — 8. according to: b®derek according to the way of Is 1024•26; — 9. after vbs. of motion, into: Gn 198; — 10. fm. idea of remaining come exprs. like yôm b®yôm day by day Ne 818; — 11. w. vbs. such as ‘grasp’, ‘persist’, ‘trust’; expr. of pleasure & aversion w. vbs. of perception: ‘look into’ > ‘look w. pleasure at,’ Ob (12); — 12. sharing: a) (together) with, (build) Zc 615; b®lœ°, b®°ên, biblî, b®°efes without; hostility, against: nilµam b® fight against Ex 110; — 13. oft., coupled w. ±ad, l®, or hê local, (away) from: b®´¢±îr °ad from S. to Dt 114; — 14. more than, b¹hem Ps 893; — 15. means, tool: a) b®šôr (plow) with an ox Dt 2210; b) God speaks through (by) a prophet 1K 2228; c) swear by God Gn 2123; — 16. price, value: b®kesef for silver Gn 239; — 17. material: b®m¹r°œl from mirrors Ex 388; — 18. cause: because of, for the sake of (five men) Gn 1828; — 19. in later material, a substitute for °et acc., p¢ra´ b®y¹dayim spread out hands La 117; — 20. w. inf. cs., when, b®hibb¹r®°¹m when they were created Gn 24; — 21. oft. missing before bayit, petaµ: š®bî bêt°¹bîk stay in your father’s house Gn 3811. (pg 32)
Hol2098 w>
w>: form: mostly w>, but a) W before b, m, & p, & before cons. w. simple shewa; b) w” immediately before tone-syl.: ht’y>b'(ñw”; c) w:, w<, w” (w©) before cons. w. corresponding µatef: ynIa]w:; d) wI before y>: yhiywI; e) w: w. dageš forte & w” before a in impf. consec.; — 1. and, connecting 2 words or phrases: °ereƒ w®š¹mayim; oft. in hendiadys: š¹lôm w¹šeqet complete peace 1C 229; — 2. connecting 3 or more words, standing either a) before every word but the first: yayin w®qayiƒ w®šemen Je 4010, or b) only before the last: bammiqneh bakkesef ûbazz¹h¹b Gn 132; the 3rd–5th words have w® 2K 235; — 3. intensifying: also, even: ûb®môt¹m and in … too 2S 123; — 4. inclusive: with, and in addition: ûmaƒƒôt Ex 128; — 5. explanatory: and indeed: ûb®°app®kem Am 410; namely w®deber 1C 2112; — 6. w® > or in conditional & interr. clauses: ûb®°ištô or his wife Gn 2611; — 7. in repetition of a word, w® expresses variety: °eben w¹°eben various weights Pr 2010; — 8. after k® ‘as,’ w® = so: ûš®mû±â ‰ôbâ so is good news Pr 2525; — 9. w® … w® both … and Nu 914; — 10. connecting 2 or more clauses: w®hû° g¹r Ju 1916 ; — 11. a circumstantial clause introduced by w® becomes like a relative clause: w®h¢m and they = who Gn 1413, ûš®m¹h and her name = whose name Gn 161; — 12. in older Heb. a 2nd clause introduced by w® adds accompanying circumstances, supplementary comments, &c.: w®n¹±¹l and in doing so closed … Ju 323; — 13. connecting impvs. & jussives: Ju 196; — 14. connecting comparisons & parallelisms: Jb 57; — 15. w. antitheses, w® = but: w®°et-b®rîtî but my covenant Gn 1721; — 16. a series of clauses w. w® may express alternatives: whether … or Ex 2116; — 17. introducing clauses of conditions or circumstances: w®hî° yœšebet while she sat Ju 139; — 18. taking up the subj. of a main clause preceded by a clause of circumstance: w®hî° š¹l®µâ then she sent Gn 3825; — 19. similarly w® can be translated by a great variety of conjunctions: w®°¹nœkî since I Gn 152, w®š¹w° because Ps 6013 &c.; — 20. introducing an asseveration: w®°attem ±¢day Is 4312; — 21. after a command, question, or denial, w® before a juss. or coh. expresses subordination: w®°¢d®±â so that I may know Gn 4234; — 22. likewise, following an impv. or juss., w. w® + impv.: wehy¢h so that you are Gn 122; — 23. introducing an apodosis after a conditional clause: w®y¹l®dû then … Gn 318; — 24. similarly when the conditional clause is a ‘casus pendens’: w®nikr®tâ Gn 1714; — 25. introducing the verb after word of time: bayyôm hašš®lîšî wayyi´´¹° Gn 224; — 26. introducing deductions & qns. (oral style): w®h¹šîbû so repent! Ez 1832; w®°ayyô and where is he? Ex 220; — 27. as impf. consec., vocalized wa in expressing the progression of the action: wayyifga± … wayy¹len … wayyaµ­lœm Gn 2811, oft. = (and) then, also after word of time (« 25). Even at beginning of books (Ez Ru Est); as expr. of deduction: watt®sît¢nî so that you … Jb 23; — 28. in the ‘pf. consec.’ w® + pf. after impf. or impv., juss.: °­µapp¢´ ûl®qaµtîm Am 93; l¢k w®°¹mart¹TÄ 2S 75; — 29. other usages before pf.: a) iterative °¢d ya±­leh w®hišqâ Gn 26; b) Aram. for impf. consec. Ec 914-16; c) archival 2K 183ff 234-15; — 30. w® includes the negation of lœ° (Ps 1216) and °al (382). (pg 85)

h; particle article ~yIm;v’ noun common masculine plural absolute

Hol8717 ~yIm;v’
~yIm;v’ (420 ×): ~yIm'(v’, cs. ymev., sf. ^ym,v’, wym’v’, ~k,ymev.; loc. hm’y>m;ñV’h;, (oft. w. pl. adj. or vb.): heaven(s), sky: — 1. = firmament Gn 18 ; windows of heaven 711; rain fm. heaven 82, fire fm. heaven 1924; stars in heaven 2217; — 2. = upper atmosphere (below the ‘firmament’), air, sky: birds of, Gn 126; — 3. associated w. God as his dwelling 1K 823, but heavens cannot contain God 827. (pg 375)
Hol1918 h;
h;: w. dageš forte &c. « gramm., def. art., the: I: — 1. in older & poet. Heb., oft. omitted, š¹mayim & °ereƒ Is 12; art. then had demonstr. mng.: hayyôm, the day there, today Gn 414, happa±am this time; — 2. rarely,, before fin. vb., introducing rel. clause heh¹l®kû who went Jos 1024; — 3. before pt., as appos.: hannœt¢n who gives Gn 4921.

II. def. art.: — 1. individually, w. known noun: h¹±îr the (already mentioned) city Gn 115; — 2. w. voc.: hammelek (O) king! 1S 249; — 3. w. proper nouns, spec. hayyard¢n, hakkarmel, hall®b¹nôn, ha´´¹‰¹n; — 4. indicates the spec. category: k¹b¢d bammiqneh rich in cattle Gn 132; spec. category of men: haƒƒ¹dîq the righteous (coll.) Ec 317; h¹rœ±eh the shepherd(s) (coll.) > a shepherd; — 5. in comparison: kammœƒ like chaff Ps 14; lacking when comparison is more spec. described: k®q¢n m®šullaµ Is 162; — 6. w. abstracts: baƒƒ¹m¹° w. thirst Is 4117. (pg 75)
Hol969 hm’heB.
hm’heB.: cs. tm;h/B,, sf. ATm.h,B.; pl. tAmheB., cs. tAmh]B;: usu. coll., exc. Ne 212•14: — 1. animals in genl.: a) :: man Ex 99; b) four-footed animals :: birds, fish, reptiles 1K 513; — 2. wild animals, beh®mat h¹°¹reƒ Dt 2826, beh®mat ha´´¹deh 1S 1744, oft. pl. Dt 3224; — 3. domestic animals, cattle :: µayyâ Gn 81, :: šôr & µ­môr Dt 514; = b¹q¹r & ƒœ°n Lv 12 (thus also sheep); included under µayyâ Lv 112; beasts of burden Gn 3423. (pg 34)
Hol1918 h;
h;: w. dageš forte &c. « gramm., def. art., the: I: — 1. in older & poet. Heb., oft. omitted, š¹mayim & °ereƒ Is 12; art. then had demonstr. mng.: hayyôm, the day there, today Gn 414, happa±am this time; — 2. rarely,, before fin. vb., introducing rel. clause heh¹l®kû who went Jos 1024; — 3. before pt., as appos.: hannœt¢n who gives Gn 4921.

II. def. art.: — 1. individually, w. known noun: h¹±îr the (already mentioned) city Gn 115; — 2. w. voc.: hammelek (O) king! 1S 249; — 3. w. proper nouns, spec. hayyard¢n, hakkarmel, hall®b¹nôn, ha´´¹‰¹n; — 4. indicates the spec. category: k¹b¢d bammiqneh rich in cattle Gn 132; spec. category of men: haƒƒ¹dîq the righteous (coll.) Ec 317; h¹rœ±eh the shepherd(s) (coll.) > a shepherd; — 5. in comparison: kammœƒ like chaff Ps 14; lacking when comparison is more spec. described: k®q¢n m®šullaµ Is 162; — 6. w. abstracts: baƒƒ¹m¹° w. thirst Is 4117. (pg 75)
Hol913 B.
B.: alw. proclitic, vowel varies: ~d’B., ~D’B;, tWmd.Bi, !Ara]B;, ~Ada/B,, yrix\b’ (b©), ~yhil{aBe; sf. yBi; ^B., hk’B. 4× & %B'(; f. %B’; AB & hBo Je 1724 †; HB’; pl. WnB’ñ; ~k,B’, !k,B’; ~h,B’, ~B’, 3× hM’heB’ñ; f. !heB’, !h,B’, 3× hN”heñB’: basic mng. local & instrumental, in, at: — 1. (remain) in: babbayit, b¹°¹reƒ; abstract: b®±ênê in the eyes of = in the judgment of, Gn 164; spatial mng. reinforced, b®qereb, b®tôk; — 2. (be) among (a group), baggôyîm La 13; — 3. before sg., expressing type or character (‘beth essentiae’), as: b®°¢l šadday, as El Sh. Ex 63; — 4. (area) within (which): biš±¹rék¹ within your gates Ex 2010; — 5. with a high object, on: b®µœr¢b on Horeb 1K 89; — 6. temporal: bayyôm on the (7th) day Gn 22, bašš¹nâ h¹hî° (in) that year Ju 108; — 7. characteristic, circumstantial: b®š¹lôm in peace 1S 297; Is 911 b®kol-zœ°t in all this > in spite of all this; — 8. according to: b®derek according to the way of Is 1024•26; — 9. after vbs. of motion, into: Gn 198; — 10. fm. idea of remaining come exprs. like yôm b®yôm day by day Ne 818; — 11. w. vbs. such as ‘grasp’, ‘persist’, ‘trust’; expr. of pleasure & aversion w. vbs. of perception: ‘look into’ > ‘look w. pleasure at,’ Ob (12); — 12. sharing: a) (together) with, (build) Zc 615; b®lœ°, b®°ên, biblî, b®°efes without; hostility, against: nilµam b® fight against Ex 110; — 13. oft., coupled w. ±ad, l®, or hê local, (away) from: b®´¢±îr °ad from S. to Dt 114; — 14. more than, b¹hem Ps 893; — 15. means, tool: a) b®šôr (plow) with an ox Dt 2210; b) God speaks through (by) a prophet 1K 2228; c) swear by God Gn 2123; — 16. price, value: b®kesef for silver Gn 239; — 17. material: b®m¹r°œl from mirrors Ex 388; — 18. cause: because of, for the sake of (five men) Gn 1828; — 19. in later material, a substitute for °et acc., p¢ra´ b®y¹dayim spread out hands La 117; — 20. w. inf. cs., when, b®hibb¹r®°¹m when they were created Gn 24; — 21. oft. missing before bayit, petaµ: š®bî bêt°¹bîk stay in your father’s house Gn 3811. (pg 32)
Hol2098 w>
w>: form: mostly w>, but a) W before b, m, & p, & before cons. w. simple shewa; b) w” immediately before tone-syl.: ht’y>b'(ñw”; c) w:, w<, w” (w©) before cons. w. corresponding µatef: ynIa]w:; d) wI before y>: yhiywI; e) w: w. dageš forte & w” before a in impf. consec.; — 1. and, connecting 2 words or phrases: °ereƒ w®š¹mayim; oft. in hendiadys: š¹lôm w¹šeqet complete peace 1C 229; — 2. connecting 3 or more words, standing either a) before every word but the first: yayin w®qayiƒ w®šemen Je 4010, or b) only before the last: bammiqneh bakkesef ûbazz¹h¹b Gn 132; the 3rd–5th words have w® 2K 235; — 3. intensifying: also, even: ûb®môt¹m and in … too 2S 123; — 4. inclusive: with, and in addition: ûmaƒƒôt Ex 128; — 5. explanatory: and indeed: ûb®°app®kem Am 410; namely w®deber 1C 2112; — 6. w® > or in conditional & interr. clauses: ûb®°ištô or his wife Gn 2611; — 7. in repetition of a word, w® expresses variety: °eben w¹°eben various weights Pr 2010; — 8. after k® ‘as,’ w® = so: ûš®mû±â ‰ôbâ so is good news Pr 2525; — 9. w® … w® both … and Nu 914; — 10. connecting 2 or more clauses: w®hû° g¹r Ju 1916 ; — 11. a circumstantial clause introduced by w® becomes like a relative clause: w®h¢m and they = who Gn 1413, ûš®m¹h and her name = whose name Gn 161; — 12. in older Heb. a 2nd clause introduced by w® adds accompanying circumstances, supplementary comments, &c.: w®n¹±¹l and in doing so closed … Ju 323; — 13. connecting impvs. & jussives: Ju 196; — 14. connecting comparisons & parallelisms: Jb 57; — 15. w. antitheses, w® = but: w®°et-b®rîtî but my covenant Gn 1721; — 16. a series of clauses w. w® may express alternatives: whether … or Ex 2116; — 17. introducing clauses of conditions or circumstances: w®hî° yœšebet while she sat Ju 139; — 18. taking up the subj. of a main clause preceded by a clause of circumstance: w®hî° š¹l®µâ then she sent Gn 3825; — 19. similarly w® can be translated by a great variety of conjunctions: w®°¹nœkî since I Gn 152, w®š¹w° because Ps 6013 &c.; — 20. introducing an asseveration: w®°attem ±¢day Is 4312; — 21. after a command, question, or denial, w® before a juss. or coh. expresses subordination: w®°¢d®±â so that I may know Gn 4234; — 22. likewise, following an impv. or juss., w. w® + impv.: wehy¢h so that you are Gn 122; — 23. introducing an apodosis after a conditional clause: w®y¹l®dû then … Gn 318; — 24. similarly when the conditional clause is a ‘casus pendens’: w®nikr®tâ Gn 1714; — 25. introducing the verb after word of time: bayyôm hašš®lîšî wayyi´´¹° Gn 224; — 26. introducing deductions & qns. (oral style): w®h¹šîbû so repent! Ez 1832; w®°ayyô and where is he? Ex 220; — 27. as impf. consec., vocalized wa in expressing the progression of the action: wayyifga± … wayy¹len … wayyaµ­lœm Gn 2811, oft. = (and) then, also after word of time (« 25). Even at beginning of books (Ez Ru Est); as expr. of deduction: watt®sît¢nî so that you … Jb 23; — 28. in the ‘pf. consec.’ w® + pf. after impf. or impv., juss.: °­µapp¢´ ûl®qaµtîm Am 93; l¢k w®°¹mart¹TÄ 2S 75; — 29. other usages before pf.: a) iterative °¢d ya±­leh w®hišqâ Gn 26; b) Aram. for impf. consec. Ec 914-16; c) archival 2K 183ff 234-15; — 30. w® includes the negation of lœ° (Ps 1216) and °al (382). (pg 85)

w> particle conjunction B. particle preposition lKo noun common masculine singular construct h; particle article #r,a, noun common feminine singular absolute

Hol809 #r,a,
#r,a, (ca. 2400 ×): #r,a’h’, #r,a'(, loc. hc’r.a; & hc’r.a'(ñ (also in cs.); sf. ^c.r.a;, ^c,(r.a;; pl. t¿AÀcor’a], cs. tAcr.a;, sf. ~t’cor.a;; f.: — 1. ground: esp. loc. °árƒâ, Gn 182 did obeisance to the ground. 389 spilled it on the ground; °ereƒ, Ju 637ff; — 2. piece of land Gn 2315; — 3. territory, land: °ereƒ miƒrayim, °ereƒ k®na±an Gn 4713, pl. Is 3718; 4. — totality of land, earth: hašš¹mayim w®h¹°¹reƒ Gn 21•4a; — 5. taµtiyyôt °ereƒ depths of the earth Is 4423, > °ereƒ underworld Ex 1512. (pg 28)
Hol1918 h;
h;: w. dageš forte &c. « gramm., def. art., the: I: — 1. in older & poet. Heb., oft. omitted, š¹mayim & °ereƒ Is 12; art. then had demonstr. mng.: hayyôm, the day there, today Gn 414, happa±am this time; — 2. rarely,, before fin. vb., introducing rel. clause heh¹l®kû who went Jos 1024; — 3. before pt., as appos.: hannœt¢n who gives Gn 4921.

II. def. art.: — 1. individually, w. known noun: h¹±îr the (already mentioned) city Gn 115; — 2. w. voc.: hammelek (O) king! 1S 249; — 3. w. proper nouns, spec. hayyard¢n, hakkarmel, hall®b¹nôn, ha´´¹‰¹n; — 4. indicates the spec. category: k¹b¢d bammiqneh rich in cattle Gn 132; spec. category of men: haƒƒ¹dîq the righteous (coll.) Ec 317; h¹rœ±eh the shepherd(s) (coll.) > a shepherd; — 5. in comparison: kammœƒ like chaff Ps 14; lacking when comparison is more spec. described: k®q¢n m®šullaµ Is 162; — 6. w. abstracts: baƒƒ¹m¹° w. thirst Is 4117. (pg 75)
Hol3766 lKo
lKo,lAK Je 338 Kt †: cs. lKo Gn 25, usu. -lK’; lK’ Ps 3510 & Pr 197 sf. ALKu, hL{Ku, f. HL’Ku & aL’Ku Ez 365; 2. m. %l’Ku Mi 212, 2. f. %LeKu, %L’Ku Is 221 SS 47; ~L’Ku, ~L’WK Je 3134 & 2S 236, ~h,L.Ku, f. hn”L’Ku Gn 4236 Pr 3129 & hn”h.l’Ku 1K 737, ~k,L.Ku, WnL’Ku: totality: — 1. abs.: a) hakkœl: a) everything (there is) Ec 115; µ¹zût hakkœl the vision of all this Is 2911; b) everyone: y¹dô bakkœl his hand against everyone Gn 1612; b) kœl: a) everything: ±œ´eh kœl maker of all things Is 4424; kol-°­šer everything that Gn 395 (:: k®kol-°ašer ‘just as,’ Gn 622, strengthened ka°­šer); b) everyone: w®tammû kœl and everyone will perish Je 4412; — 2. kœl before a determinate noun (i.e. w. art. or possessive suffix) expresses unity: kol-h¹°¹reƒ the whole earth Gn 919, kol-±ammî my whole people Gn 4110, kull¹h its entirety = it all (was watered) Gn 1310; — 3. as appositive, having a sf., placed after the noun: yi´r¹°¢l kullœh Isr. its entirety = all Isr. 2S 29; h¹±¹m kullô Is 98; kœl repeated: kol-bêt-yi´r¹°¢l kullô Ez 1115; — 4. before an indeterminate noun: kol-peh the whole mouth Is 911 (:: every mouth 916); b®kol-l¢b w. all one’s heart, wholeheartedly 2K 233; kol-±ôd the whole duration = as long as Jb 273, = still, yet 2S 19; — 5. w. an enumeration: total, all together: kol-±¹rîm ±e´er the total of cities, the cities in all were 10 Jos 2126; — 6. before a pl.: all: kol-haggôyim Is 22, kull¹m all of them Ps 10227; w. kœl repeated: kol-malkê gôyim kull¹m Is 1418 ; — 7. before a collective: all, every: kol-h¹°¹d¹m all men Gn 721, kol-habb®h¢mâ Gn 220; — 8. before a noun indicating single members: kol-habb¢n everyone who was a son = every son Ex 122; b®kol-hamm¹qôm at every place Ex 2024; kol-h¹°îš everyone 2S 152 = kullô Is 123; w. inf.: b®kol-yaµ¢m at every (instance of) being in heat = whenever they were in heat Gn 3041; — 9. before sg. w/o art.: every: a) kol-±am every people Est 38; b) w. inf.: l®kol-h¢±îr h¹°®lœhîm to everyone (whose spirit) God had raised Ezr 15; c) kol-°iš µayil every = none but valiant men Ju 329; — 10. qualitative: a) of whatever sort, any: kol-b®h¢mâ any animal Lv 1823; b) of every sort, of all sorts: kol-‰ûb every sort of valuable Gn 2410; — II. w. a neg. (usu. separated fm. kol-), no … at all: lœ° … mikkol- from no tree … at all Gn 31, °ên-kœl nothing at all 2S 123; — 12. w. dependent pt.: kol-°îš zœb¢­µ everyone who, any time anyone offered sacrifice 1S 213; — 13. kœl in adv. acc.: ? totally: kol-ti´´¹° ±¹wœn Ho 143. (pg 157)
Hol913 B.
B.: alw. proclitic, vowel varies: ~d’B., ~D’B;, tWmd.Bi, !Ara]B;, ~Ada/B,, yrix\b’ (b©), ~yhil{aBe; sf. yBi; ^B., hk’B. 4× & %B'(; f. %B’; AB & hBo Je 1724 †; HB’; pl. WnB’ñ; ~k,B’, !k,B’; ~h,B’, ~B’, 3× hM’heB’ñ; f. !heB’, !h,B’, 3× hN”heñB’: basic mng. local & instrumental, in, at: — 1. (remain) in: babbayit, b¹°¹reƒ; abstract: b®±ênê in the eyes of = in the judgment of, Gn 164; spatial mng. reinforced, b®qereb, b®tôk; — 2. (be) among (a group), baggôyîm La 13; — 3. before sg., expressing type or character (‘beth essentiae’), as: b®°¢l šadday, as El Sh. Ex 63; — 4. (area) within (which): biš±¹rék¹ within your gates Ex 2010; — 5. with a high object, on: b®µœr¢b on Horeb 1K 89; — 6. temporal: bayyôm on the (7th) day Gn 22, bašš¹nâ h¹hî° (in) that year Ju 108; — 7. characteristic, circumstantial: b®š¹lôm in peace 1S 297; Is 911 b®kol-zœ°t in all this > in spite of all this; — 8. according to: b®derek according to the way of Is 1024•26; — 9. after vbs. of motion, into: Gn 198; — 10. fm. idea of remaining come exprs. like yôm b®yôm day by day Ne 818; — 11. w. vbs. such as ‘grasp’, ‘persist’, ‘trust’; expr. of pleasure & aversion w. vbs. of perception: ‘look into’ > ‘look w. pleasure at,’ Ob (12); — 12. sharing: a) (together) with, (build) Zc 615; b®lœ°, b®°ên, biblî, b®°efes without; hostility, against: nilµam b® fight against Ex 110; — 13. oft., coupled w. ±ad, l®, or hê local, (away) from: b®´¢±îr °ad from S. to Dt 114; — 14. more than, b¹hem Ps 893; — 15. means, tool: a) b®šôr (plow) with an ox Dt 2210; b) God speaks through (by) a prophet 1K 2228; c) swear by God Gn 2123; — 16. price, value: b®kesef for silver Gn 239; — 17. material: b®m¹r°œl from mirrors Ex 388; — 18. cause: because of, for the sake of (five men) Gn 1828; — 19. in later material, a substitute for °et acc., p¢ra´ b®y¹dayim spread out hands La 117; — 20. w. inf. cs., when, b®hibb¹r®°¹m when they were created Gn 24; — 21. oft. missing before bayit, petaµ: š®bî bêt°¹bîk stay in your father’s house Gn 3811. (pg 32)
Hol2098 w>
w>: form: mostly w>, but a) W before b, m, & p, & before cons. w. simple shewa; b) w” immediately before tone-syl.: ht’y>b'(ñw”; c) w:, w<, w” (w©) before cons. w. corresponding µatef: ynIa]w:; d) wI before y>: yhiywI; e) w: w. dageš forte & w” before a in impf. consec.; — 1. and, connecting 2 words or phrases: °ereƒ w®š¹mayim; oft. in hendiadys: š¹lôm w¹šeqet complete peace 1C 229; — 2. connecting 3 or more words, standing either a) before every word but the first: yayin w®qayiƒ w®šemen Je 4010, or b) only before the last: bammiqneh bakkesef ûbazz¹h¹b Gn 132; the 3rd–5th words have w® 2K 235; — 3. intensifying: also, even: ûb®môt¹m and in … too 2S 123; — 4. inclusive: with, and in addition: ûmaƒƒôt Ex 128; — 5. explanatory: and indeed: ûb®°app®kem Am 410; namely w®deber 1C 2112; — 6. w® > or in conditional & interr. clauses: ûb®°ištô or his wife Gn 2611; — 7. in repetition of a word, w® expresses variety: °eben w¹°eben various weights Pr 2010; — 8. after k® ‘as,’ w® = so: ûš®mû±â ‰ôbâ so is good news Pr 2525; — 9. w® … w® both … and Nu 914; — 10. connecting 2 or more clauses: w®hû° g¹r Ju 1916 ; — 11. a circumstantial clause introduced by w® becomes like a relative clause: w®h¢m and they = who Gn 1413, ûš®m¹h and her name = whose name Gn 161; — 12. in older Heb. a 2nd clause introduced by w® adds accompanying circumstances, supplementary comments, &c.: w®n¹±¹l and in doing so closed … Ju 323; — 13. connecting impvs. & jussives: Ju 196; — 14. connecting comparisons & parallelisms: Jb 57; — 15. w. antitheses, w® = but: w®°et-b®rîtî but my covenant Gn 1721; — 16. a series of clauses w. w® may express alternatives: whether … or Ex 2116; — 17. introducing clauses of conditions or circumstances: w®hî° yœšebet while she sat Ju 139; — 18. taking up the subj. of a main clause preceded by a clause of circumstance: w®hî° š¹l®µâ then she sent Gn 3825; — 19. similarly w® can be translated by a great variety of conjunctions: w®°¹nœkî since I Gn 152, w®š¹w° because Ps 6013 &c.; — 20. introducing an asseveration: w®°attem ±¢day Is 4312; — 21. after a command, question, or denial, w® before a juss. or coh. expresses subordination: w®°¢d®±â so that I may know Gn 4234; — 22. likewise, following an impv. or juss., w. w® + impv.: wehy¢h so that you are Gn 122; — 23. introducing an apodosis after a conditional clause: w®y¹l®dû then … Gn 318; — 24. similarly when the conditional clause is a ‘casus pendens’: w®nikr®tâ Gn 1714; — 25. introducing the verb after word of time: bayyôm hašš®lîšî wayyi´´¹° Gn 224; — 26. introducing deductions & qns. (oral style): w®h¹šîbû so repent! Ez 1832; w®°ayyô and where is he? Ex 220; — 27. as impf. consec., vocalized wa in expressing the progression of the action: wayyifga± … wayy¹len … wayyaµ­lœm Gn 2811, oft. = (and) then, also after word of time (« 25). Even at beginning of books (Ez Ru Est); as expr. of deduction: watt®sît¢nî so that you … Jb 23; — 28. in the ‘pf. consec.’ w® + pf. after impf. or impv., juss.: °­µapp¢´ ûl®qaµtîm Am 93; l¢k w®°¹mart¹TÄ 2S 75; — 29. other usages before pf.: a) iterative °¢d ya±­leh w®hišqâ Gn 26; b) Aram. for impf. consec. Ec 914-16; c) archival 2K 183ff 234-15; — 30. w® includes the negation of lœ° (Ps 1216) and °al (382). (pg 85)

w> particle conjunction B. particle preposition lKo noun common masculine singular construct h; particle article fm,r, noun common masculine singular absolute

Hol7944 fm,r,
fm,r,: of animal world exc. large animals & birds: coll. small animals, reptiles Gn 124ff. (pg 341)
Hol1918 h;
h;: w. dageš forte &c. « gramm., def. art., the: I: — 1. in older & poet. Heb., oft. omitted, š¹mayim & °ereƒ Is 12; art. then had demonstr. mng.: hayyôm, the day there, today Gn 414, happa±am this time; — 2. rarely,, before fin. vb., introducing rel. clause heh¹l®kû who went Jos 1024; — 3. before pt., as appos.: hannœt¢n who gives Gn 4921.

II. def. art.: — 1. individually, w. known noun: h¹±îr the (already mentioned) city Gn 115; — 2. w. voc.: hammelek (O) king! 1S 249; — 3. w. proper nouns, spec. hayyard¢n, hakkarmel, hall®b¹nôn, ha´´¹‰¹n; — 4. indicates the spec. category: k¹b¢d bammiqneh rich in cattle Gn 132; spec. category of men: haƒƒ¹dîq the righteous (coll.) Ec 317; h¹rœ±eh the shepherd(s) (coll.) > a shepherd; — 5. in comparison: kammœƒ like chaff Ps 14; lacking when comparison is more spec. described: k®q¢n m®šullaµ Is 162; — 6. w. abstracts: baƒƒ¹m¹° w. thirst Is 4117. (pg 75)
Hol3766 lKo
lKo,lAK Je 338 Kt †: cs. lKo Gn 25, usu. -lK’; lK’ Ps 3510 & Pr 197 sf. ALKu, hL{Ku, f. HL’Ku & aL’Ku Ez 365; 2. m. %l’Ku Mi 212, 2. f. %LeKu, %L’Ku Is 221 SS 47; ~L’Ku, ~L’WK Je 3134 & 2S 236, ~h,L.Ku, f. hn”L’Ku Gn 4236 Pr 3129 & hn”h.l’Ku 1K 737, ~k,L.Ku, WnL’Ku: totality: — 1. abs.: a) hakkœl: a) everything (there is) Ec 115; µ¹zût hakkœl the vision of all this Is 2911; b) everyone: y¹dô bakkœl his hand against everyone Gn 1612; b) kœl: a) everything: ±œ´eh kœl maker of all things Is 4424; kol-°­šer everything that Gn 395 (:: k®kol-°ašer ‘just as,’ Gn 622, strengthened ka°­šer); b) everyone: w®tammû kœl and everyone will perish Je 4412; — 2. kœl before a determinate noun (i.e. w. art. or possessive suffix) expresses unity: kol-h¹°¹reƒ the whole earth Gn 919, kol-±ammî my whole people Gn 4110, kull¹h its entirety = it all (was watered) Gn 1310; — 3. as appositive, having a sf., placed after the noun: yi´r¹°¢l kullœh Isr. its entirety = all Isr. 2S 29; h¹±¹m kullô Is 98; kœl repeated: kol-bêt-yi´r¹°¢l kullô Ez 1115; — 4. before an indeterminate noun: kol-peh the whole mouth Is 911 (:: every mouth 916); b®kol-l¢b w. all one’s heart, wholeheartedly 2K 233; kol-±ôd the whole duration = as long as Jb 273, = still, yet 2S 19; — 5. w. an enumeration: total, all together: kol-±¹rîm ±e´er the total of cities, the cities in all were 10 Jos 2126; — 6. before a pl.: all: kol-haggôyim Is 22, kull¹m all of them Ps 10227; w. kœl repeated: kol-malkê gôyim kull¹m Is 1418 ; — 7. before a collective: all, every: kol-h¹°¹d¹m all men Gn 721, kol-habb®h¢mâ Gn 220; — 8. before a noun indicating single members: kol-habb¢n everyone who was a son = every son Ex 122; b®kol-hamm¹qôm at every place Ex 2024; kol-h¹°îš everyone 2S 152 = kullô Is 123; w. inf.: b®kol-yaµ¢m at every (instance of) being in heat = whenever they were in heat Gn 3041; — 9. before sg. w/o art.: every: a) kol-±am every people Est 38; b) w. inf.: l®kol-h¢±îr h¹°®lœhîm to everyone (whose spirit) God had raised Ezr 15; c) kol-°iš µayil every = none but valiant men Ju 329; — 10. qualitative: a) of whatever sort, any: kol-b®h¢mâ any animal Lv 1823; b) of every sort, of all sorts: kol-‰ûb every sort of valuable Gn 2410; — II. w. a neg. (usu. separated fm. kol-), no … at all: lœ° … mikkol- from no tree … at all Gn 31, °ên-kœl nothing at all 2S 123; — 12. w. dependent pt.: kol-°îš zœb¢­µ everyone who, any time anyone offered sacrifice 1S 213; — 13. kœl in adv. acc.: ? totally: kol-ti´´¹° ±¹wœn Ho 143. (pg 157)
Hol913 B.
B.: alw. proclitic, vowel varies: ~d’B., ~D’B;, tWmd.Bi, !Ara]B;, ~Ada/B,, yrix\b’ (b©), ~yhil{aBe; sf. yBi; ^B., hk’B. 4× & %B'(; f. %B’; AB & hBo Je 1724 †; HB’; pl. WnB’ñ; ~k,B’, !k,B’; ~h,B’, ~B’, 3× hM’heB’ñ; f. !heB’, !h,B’, 3× hN”heñB’: basic mng. local & instrumental, in, at: — 1. (remain) in: babbayit, b¹°¹reƒ; abstract: b®±ênê in the eyes of = in the judgment of, Gn 164; spatial mng. reinforced, b®qereb, b®tôk; — 2. (be) among (a group), baggôyîm La 13; — 3. before sg., expressing type or character (‘beth essentiae’), as: b®°¢l šadday, as El Sh. Ex 63; — 4. (area) within (which): biš±¹rék¹ within your gates Ex 2010; — 5. with a high object, on: b®µœr¢b on Horeb 1K 89; — 6. temporal: bayyôm on the (7th) day Gn 22, bašš¹nâ h¹hî° (in) that year Ju 108; — 7. characteristic, circumstantial: b®š¹lôm in peace 1S 297; Is 911 b®kol-zœ°t in all this > in spite of all this; — 8. according to: b®derek according to the way of Is 1024•26; — 9. after vbs. of motion, into: Gn 198; — 10. fm. idea of remaining come exprs. like yôm b®yôm day by day Ne 818; — 11. w. vbs. such as ‘grasp’, ‘persist’, ‘trust’; expr. of pleasure & aversion w. vbs. of perception: ‘look into’ > ‘look w. pleasure at,’ Ob (12); — 12. sharing: a) (together) with, (build) Zc 615; b®lœ°, b®°ên, biblî, b®°efes without; hostility, against: nilµam b® fight against Ex 110; — 13. oft., coupled w. ±ad, l®, or hê local, (away) from: b®´¢±îr °ad from S. to Dt 114; — 14. more than, b¹hem Ps 893; — 15. means, tool: a) b®šôr (plow) with an ox Dt 2210; b) God speaks through (by) a prophet 1K 2228; c) swear by God Gn 2123; — 16. price, value: b®kesef for silver Gn 239; — 17. material: b®m¹r°œl from mirrors Ex 388; — 18. cause: because of, for the sake of (five men) Gn 1828; — 19. in later material, a substitute for °et acc., p¢ra´ b®y¹dayim spread out hands La 117; — 20. w. inf. cs., when, b®hibb¹r®°¹m when they were created Gn 24; — 21. oft. missing before bayit, petaµ: š®bî bêt°¹bîk stay in your father’s house Gn 3811. (pg 32)
Hol2098 w>
w>: form: mostly w>, but a) W before b, m, & p, & before cons. w. simple shewa; b) w” immediately before tone-syl.: ht’y>b'(ñw”; c) w:, w<, w” (w©) before cons. w. corresponding µatef: ynIa]w:; d) wI before y>: yhiywI; e) w: w. dageš forte & w” before a in impf. consec.; — 1. and, connecting 2 words or phrases: °ereƒ w®š¹mayim; oft. in hendiadys: š¹lôm w¹šeqet complete peace 1C 229; — 2. connecting 3 or more words, standing either a) before every word but the first: yayin w®qayiƒ w®šemen Je 4010, or b) only before the last: bammiqneh bakkesef ûbazz¹h¹b Gn 132; the 3rd–5th words have w® 2K 235; — 3. intensifying: also, even: ûb®môt¹m and in … too 2S 123; — 4. inclusive: with, and in addition: ûmaƒƒôt Ex 128; — 5. explanatory: and indeed: ûb®°app®kem Am 410; namely w®deber 1C 2112; — 6. w® > or in conditional & interr. clauses: ûb®°ištô or his wife Gn 2611; — 7. in repetition of a word, w® expresses variety: °eben w¹°eben various weights Pr 2010; — 8. after k® ‘as,’ w® = so: ûš®mû±â ‰ôbâ so is good news Pr 2525; — 9. w® … w® both … and Nu 914; — 10. connecting 2 or more clauses: w®hû° g¹r Ju 1916 ; — 11. a circumstantial clause introduced by w® becomes like a relative clause: w®h¢m and they = who Gn 1413, ûš®m¹h and her name = whose name Gn 161; — 12. in older Heb. a 2nd clause introduced by w® adds accompanying circumstances, supplementary comments, &c.: w®n¹±¹l and in doing so closed … Ju 323; — 13. connecting impvs. & jussives: Ju 196; — 14. connecting comparisons & parallelisms: Jb 57; — 15. w. antitheses, w® = but: w®°et-b®rîtî but my covenant Gn 1721; — 16. a series of clauses w. w® may express alternatives: whether … or Ex 2116; — 17. introducing clauses of conditions or circumstances: w®hî° yœšebet while she sat Ju 139; — 18. taking up the subj. of a main clause preceded by a clause of circumstance: w®hî° š¹l®µâ then she sent Gn 3825; — 19. similarly w® can be translated by a great variety of conjunctions: w®°¹nœkî since I Gn 152, w®š¹w° because Ps 6013 &c.; — 20. introducing an asseveration: w®°attem ±¢day Is 4312; — 21. after a command, question, or denial, w® before a juss. or coh. expresses subordination: w®°¢d®±â so that I may know Gn 4234; — 22. likewise, following an impv. or juss., w. w® + impv.: wehy¢h so that you are Gn 122; — 23. introducing an apodosis after a conditional clause: w®y¹l®dû then … Gn 318; — 24. similarly when the conditional clause is a ‘casus pendens’: w®nikr®tâ Gn 1714; — 25. introducing the verb after word of time: bayyôm hašš®lîšî wayyi´´¹° Gn 224; — 26. introducing deductions & qns. (oral style): w®h¹šîbû so repent! Ez 1832; w®°ayyô and where is he? Ex 220; — 27. as impf. consec., vocalized wa in expressing the progression of the action: wayyifga± … wayy¹len … wayyaµ­lœm Gn 2811, oft. = (and) then, also after word of time (« 25). Even at beginning of books (Ez Ru Est); as expr. of deduction: watt®sît¢nî so that you … Jb 23; — 28. in the ‘pf. consec.’ w® + pf. after impf. or impv., juss.: °­µapp¢´ ûl®qaµtîm Am 93; l¢k w®°¹mart¹TÄ 2S 75; — 29. other usages before pf.: a) iterative °¢d ya±­leh w®hišqâ Gn 26; b) Aram. for impf. consec. Ec 914-16; c) archival 2K 183ff 234-15; — 30. w® includes the negation of lœ° (Ps 1216) and °al (382). (pg 85)

participle masculine singular absolute

Hol7943 fmr
fmr: qal: impf. fmor.Ti; pt. fme¿AÀro, tf,m,ro: swarm, teem (of vast numbers of creatures in water, on ground, in woods; in random movement) Gn 126. (pg 341)
Hol1918 h;
h;: w. dageš forte &c. « gramm., def. art., the: I: — 1. in older & poet. Heb., oft. omitted, š¹mayim & °ereƒ Is 12; art. then had demonstr. mng.: hayyôm, the day there, today Gn 414, happa±am this time; — 2. rarely,, before fin. vb., introducing rel. clause heh¹l®kû who went Jos 1024; — 3. before pt., as appos.: hannœt¢n who gives Gn 4921.

II. def. art.: — 1. individually, w. known noun: h¹±îr the (already mentioned) city Gn 115; — 2. w. voc.: hammelek (O) king! 1S 249; — 3. w. proper nouns, spec. hayyard¢n, hakkarmel, hall®b¹nôn, ha´´¹‰¹n; — 4. indicates the spec. category: k¹b¢d bammiqneh rich in cattle Gn 132; spec. category of men: haƒƒ¹dîq the righteous (coll.) Ec 317; h¹rœ±eh the shepherd(s) (coll.) > a shepherd; — 5. in comparison: kammœƒ like chaff Ps 14; lacking when comparison is more spec. described: k®q¢n m®šullaµ Is 162; — 6. w. abstracts: baƒƒ¹m¹° w. thirst Is 4117. (pg 75)

l[; particle preposition homonym 2 h; particle article #r,a, noun common feminine singular absolute

Hol809 #r,a,
#r,a, (ca. 2400 ×): #r,a’h’, #r,a'(, loc. hc’r.a; & hc’r.a'(ñ (also in cs.); sf. ^c.r.a;, ^c,(r.a;; pl. t¿AÀcor’a], cs. tAcr.a;, sf. ~t’cor.a;; f.: — 1. ground: esp. loc. °árƒâ, Gn 182 did obeisance to the ground. 389 spilled it on the ground; °ereƒ, Ju 637ff; — 2. piece of land Gn 2315; — 3. territory, land: °ereƒ miƒrayim, °ereƒ k®na±an Gn 4713, pl. Is 3718; 4. — totality of land, earth: hašš¹mayim w®h¹°¹reƒ Gn 21•4a; — 5. taµtiyyôt °ereƒ depths of the earth Is 4423, > °ereƒ underworld Ex 1512. (pg 28)
Hol1918 h;
h;: w. dageš forte &c. « gramm., def. art., the: I: — 1. in older & poet. Heb., oft. omitted, š¹mayim & °ereƒ Is 12; art. then had demonstr. mng.: hayyôm, the day there, today Gn 414, happa±am this time; — 2. rarely,, before fin. vb., introducing rel. clause heh¹l®kû who went Jos 1024; — 3. before pt., as appos.: hannœt¢n who gives Gn 4921.

II. def. art.: — 1. individually, w. known noun: h¹±îr the (already mentioned) city Gn 115; — 2. w. voc.: hammelek (O) king! 1S 249; — 3. w. proper nouns, spec. hayyard¢n, hakkarmel, hall®b¹nôn, ha´´¹‰¹n; — 4. indicates the spec. category: k¹b¢d bammiqneh rich in cattle Gn 132; spec. category of men: haƒƒ¹dîq the righteous (coll.) Ec 317; h¹rœ±eh the shepherd(s) (coll.) > a shepherd; — 5. in comparison: kammœƒ like chaff Ps 14; lacking when comparison is more spec. described: k®q¢n m®šullaµ Is 162; — 6. w. abstracts: baƒƒ¹m¹° w. thirst Is 4117. (pg 75)
Hol6292 l[;
I l[;: l[‘(: height: š¹mayim m¢±¹l heaven above Gn 2739, huqam ±¹l be raised on high 2S 231; > amount Is 5918.
(pg 273)
II l[;: sf. yl;[‘, yl'([‘, ^yl,[‘, ykiy>l'([‘, wyl'[‘, h’yl,[‘h, 1S 924, Wnyle[‘, ~h,yle[] & ~h,le[], Amyle[‘; yle[]: — 1. higher than > on, over: š¹kab ±al 2S 47; > in front of (if one person is standing & the other sitting): dibber ±al Je 610, ±¹mad ±al Gn 188; garment on s.one Gn 3723; metaph. load (bride-price) on s.one Gn 3412: duty: it is for me to (w. l® & inf.) 2S 1811; ±al w. ƒiwwâ, p¹qad: order s.one to; w. sensual & emotion impressions: m¹tôq ±al sweet to (your taste) Pr 2413; on = (supported) by; µ¹yâ ±al live by Gn 2740; — 2. upon = because of: ±al-zœ°t, ±al-k¢n therefore; ±al-r¹±¹t¹m because of … Je 116; — 3. with regard to, concerning: w. regard to redemption Ru 47; — 4. according to, ±al-dibr¹tî according to the manner Ps 1104; ±al-pî = according to; — 5. over against: ±al-p¹nay over against me = in defiance of me Ex 203; > in spite of: ±al-da±t®k¹ in spite of your knowing Jb 107; — 6. (w. expr. of motion) onto: ±al-hammizb¢­µ Lv 17; ±¹lâ ±al-l¢b comes to mind Je 316; — 7. upon = in addition to: w. y¹saf Dt 199; šeqer ±al šeqer lie upon lie Je 420; l¹qaµ ±al take (as a wife) in addition to Gn 289; therefore ±al is used w. verbs of preferring, surpassing; g¹bar ±al surpass Gn 4926; — 8. above = against, face to face w.: niqrâ ±¹lênû meet with us Ex 318; implies weight, predominance, but shades into °el; — 9. k®±al: k®±al-kœl according to all Is 637; — 10. m¢±al from (upon), down from Gn 2464, off (from) Jb 199; l¢k m¢±¹lay get away from me! Ex 1028; m¢±al l® up over Jon 46; ±ad m¢±al to above Ez 4120; — 11. conj.: ±al-b®lî in that … not Gn 3120; ±al lœ° because … not Ps 119136, although … not Is 539; ±al-°­šer because Ex 3235; ±al kî because Dt 3117. (pg 273)

 

Let’s take a hard look at Daniel 4:14, paying particular attention to the Hebrew word “qaddisin.” You may cross reference with the following link: http://biblehub.com/interlinear/daniel/4-17.htm See also the following link to further your cross referencing and look for the entry next to reference number 1922: http://www.studylight.org/lexicons/hebrew/hwview.cgi?n=6948 Let us also look at the Hebrew word “iyr.” You may also cross reference in with the following link: http://biblehub.com/interlinear/daniel/4-17.htm  See also the following link to further cross reference: (http://www.studylight.org/lexicons/hebrew/hwview.cgi?n=5894). The English, Hebrew transliterated, and Hebrew words are highlighted. See the Holladay entries starting from right to left: Hol 9811; Hol 9871; Hol 9670, Hol 9504; Hol 9888; Hol 9954

This sentence is decreed by the Watchers; This verdict is commanded by the Holy Ones So that all creatures may know That the Most High is sovereign over the realm of man, And He gives it to whom He wishes And He may set over it even the lowest of men (Dan 4:14 TNK).

14 Big•zërat `îrîn Pit•gämä´ ûmë´mar qaDDîšîn šü´ë|l•tä´ `ad-Dib•rat Dî yin•Dü`ûn Hayyayyä´ Dî|-šallî† (`illäyä´) [`illä´â] Bümal•kût (´énôšä´) [´ánäšä´] ûlüman-Dî yic•Bë´ yiTTüninnah ûšüpal ´ánäšîm yüqîm (`álayyah) [`ála|h] (Dan 4:14 BHT)

14 בִּגְזֵרַ֤ת עִירִין֙ פִּתְגָמָ֔א וּמֵאמַ֥ר קַדִּישִׁ֖ין שְׁאֵֽלְתָ֑א עַד־דִּבְרַ֡ת דִּ֣י יִנְדְּע֣וּן חַ֠יַּיָּא דִּֽי־שַׁלִּ֙יט )עִלָּיָא] (עִלָּאָ֜ה[ בְּמַלְכ֣וּת )אֱנוֹשָׁא] (אֲנָשָׁ֗א[ וּלְמַן־דִּ֤י יִצְבֵּא֙ יִתְּנִנַּ֔הּ וּשְׁפַ֥ל אֲנָשִׁ֖ים יְקִ֥ים )עֲלַיַּהּ] (עֲלַֽהּ[׃ (Dan 4:14-15 WTT) See below WTM and Holladay entries beginning from right to left

B. particle preposition hr’zEG> noun common feminine singular construct

Hol9437 hr’zEG>
*hr’zEG>: Heb. = : cs. tr;zEG>, f.: decree Dn 414•21. † (pg 401)
Hol9381 B.
B.: Heb. = : sf. yBi, %B’, HBe, HB;, !AhB.: prep.: — 1. in: place where Dn 228; µ­l¹q b® a share in Ezr 416; time when Dn 228; — 2. into &c.: place to which Dn 238, ±­dâ b® come to = touch Dn 327; — 3. through, by (means of) Dn 230; b® of price, for (the price of) Ezr 717; — 4. of accompanying condition: b®µedwâ with joy Ezr 616; — 5. oth. connections: š¹tâ b® drink from (= Heb.) Dn 52; hêmîn b® believe in 624; š®l¢t b® rule over 238; ±­bad b® = treat 432; yôm b®yôm day by day Ezr 69; — 6. comb., « rt;aB’ & wG:. (pg 399)

ry[i noun common masculine plural absolute

Hol9811 ry[i
ry[i: Heb. r[e n. pers.: pl. !yriy[i: awake > watcher > angel Dn 410•14•20. † (pg 416)

singular determined a’ particle article

Hol0
Hol9871 ~g”t.Pi
~g”t.Pi: Heb. = : det. am’g”t.Pi: — 1. word: h­tîb pitg¹m, reply Dn 316, give an account of Ezr 511; š®laµ pitg¹m, report Ezr 417 57; — 2. decree Dn 414 Ezr 611. † (pg 418)

noun common masculine singular construct

Hol9670 rm;ame
*rm;ame: Heb. rm’a]m;: cs. = : word, order Dn 414 Ezr 69. † (pg 409)
Hol9504 w>
w>, W: Heb. = : treated like Heb. in vocalization & usage, conj., and; betw. 3 or more words it is either betw. all, Dn 26; before the last 2, Dn 237; or is distributed irregularly, Dn 32; or absent Dn 227; spec. uses: a) and specifically Ezr 68; b) intensifying, and also Dn 629; c) adversatively, but Dn 26; d) or Ezr 726; e) explanatory, for Dn 422; f) continuing, then; oft. to be omitted in transl., after impv. Dn 24, impf. 27; after narrative pf. (= Heb. impf. consec.) Dn 529, w. impf. 42, w. pt. 27; g) expressing purpose w. impf. 52, w. pt. 213, w. inf. 216.
(pg 404)

vyDIq; adjective masculine plural absolute

Hol9888 vyDIq;
vyDiq;: Heb. vAdq’: pl. !yviyDiq;, cs. yveyDiq;: holy: gods Dn 45f•15 511; noun = angels 414, ±îr w®qaddîš 410•20; pl. = Isr. 721, qaddîšê ±elyônîn 718 •22•25 & ±am qaddîšê ±elyônîn 727. † (pg 418)

hl’aev. noun common feminine singular determined a’ particle article

Hol0
Hol9954 hl’aev.
*hl’aev.: Heb. = : det. at’l.aev.: request, question Dn 414 (oth.: matter, affair). † (pg 421)

d[; particle preposition hr’b.DI noun common feminine singular construct

Hol9454 hr’b.DI
*hr’b.Di: Heb. = : cs. tr;b.Di: affair, matter: ±al-dibrat dî = ±ad-dibrat dî, to the end that = in order that Dn 230 414. † (pg 401)
Hol9797 d[;
d[;: Heb. II d[;: — 1. prep. up to, until: a) spatial, up to Dn 713, ±ad-k¹° thus far 728; quantitative Ezr 722; b) temporal, until Dn 615 Ezr 424, ±ad-k®±an until now Ezr 516; up to (thirty days) = during Dn 68; ±ad-°oµ¯rên at last Dn 45; — 2. conj. until: w. impf. Ezr 421; ±ad dî w. impf. Dn 29; w. pf. Dn 234; l¹° … ±ad dî not … until = hardly, scarcely 625. (pg 415)
Hol9462 yDI
yDi, D. in « awhD: = Heb. hz<, Wz: orig. demonstr., then particle of relation: — 1. mark of gen. after det. noun: šall° dî malk¹° Dn 215; after indeterminate noun, n®har dî nûr¹° 710; if both nouns are det., oft w. proleptic sf., š®m¢h dî °®l¹h¹° his name, i.e. God’s 38; material, r¢°šâ dî dah­b¹° the head of gold 238, r¢°š¢h dî d­hab his head was of gold 233; — 2. introducing a rel. clause (Heb. °­šer): a) after a noun, hêk®l¹° dî bîrûš®lem the temple in Jerus. Dn 52; dî as subj. 419, as obj. 226; = what, that which 223; kol-dî everything that Ezr 723; followed by noun w. sf., dî š®m¢h whose name Dn 45 ; phr.: b®±idd¹n¹° dî as soon as Dn 35, °­tar dî Ezr 63 « °­tar; followed by pers. pron.: dî hî° that is Ezr 615, dî °innîn who are Dn 717; b) after interr. pron.: man-dî Dn 36, mâ/m¹° dî 228 ( = Heb. mî °­šer, mah-šše); c) in other comb.: dî … tammâ where Ezr 61; dî l¢h are his Dn 220; dî l¹° titµabbal indestructible Dn 627; w. inf., dî l¹° l®hašn¹yâ irrevocable 69; dî-l¹° without Ezr 69, dî l¹° bîdayin without human assistance; — 3. conj., not alw. distinguishable fm. 2 (cf. Heb. °­šer & kî): a) that after vb. of knowing Dn 28, hearing Ezr 514 &c.; w. ±­tîd, ready to Dn 315; min-q®šo‰ dî, it pertains to the truth that = truly 247; w®dî whereas 241; kol-q¯b¢l dî, just as 241; b) introduces dir. discourse (Heb. kî 7.) Dn 225; c) purpose, so that, in order that Dn 43, = inf. Ezr 610; dî l¹° so that … not, lest Dn 218, = dî-l®mâ Ezr 723; d) result, so that Ezr 510; e) causal, for, because Dn 220; f) w. prep: a) k®dî (Heb. ka°­šer) as Dn 243, when 37; ß) min-dî after Ezr 423; as soon as, to the extent that Dn 423; because 322; g) ±al/±ad-dibrat dî, « *dibrâ; ±ad-dî « ±ad; loq¯b¢l dî, « q¯b¢l. (pg 402)

person masculine plural

Hol9594 [d;y>
[d;y>: Heb. = : peal: pf. Œy, T'[.d;y>, t[ed.yI; impf. [D;n>Ti, [D;n>ai, pl. !W[D.n>yI; impv. [D;; pt. [d;y”, pl. !y[id.y”), cs. y[ed.y”), pass. [;ydiy>: know, w. dî Dn 28f, w. acc. 222 Ezr 725; = learn, w. dî Dn 611 Ezr 415; = understand, w. dî Dn 414, w. acc. 230, abs. 523; y®dî­± leh®w¢° let it be known Dn 323 Ezr 412f.

hafel: pf. [d;Ah, an”[.d;Ah, sf. %[‘d.Ah, ynIT;[.d;Ah, an”T,ñ[.d;Ah Dn 223; impf. [d;Ahy>, pl. !W[d.Ahy>, !W[d.AhT., sf. ynIN:ò[id.Ahy>, ynIN:ò[id.AhT., HNE[id.Aha], ynIN:ò[ud.Ahy>, ynIN:ò[ud.AhT.; inf. h[‘d’Ah, sf. ynIt;ñW[d’Ah, ynIT;ñ[ud’Ah, %t’W[d’Ah; pt. pl. !y[id.Ahm.: let s.one know, communicate to Dn 25 Ezr 510, w. dî Ezr 416, instruct Ezr 725. (pg 407)

determined homonym 1 a’ particle article

Hol0
Hol9543 yx;
yx;: Heb. = : cs. = , det. aY”x;; pl. !yYIx;, cs. yYEx;, det. aY”Y:x;: — 1. living, alive, of God Dn 621; pl. w/o noun = (all) men Dn 230; — 2. !yYIx; life † Dn 712 Ezr 610. (pg 404)

Hol9983 jyLiv;
jyLiv;: Heb. = : det. aj’yLiv;; pl. !¿yÀjiyLiv;: — 1. mighty, powerful Dn 210; w. b®, governing Ezr 420; lord, master over Dn 414•22•29 521; abs. 423; noun: officer 215, ruler 529; — 2. w. l® & inf., it is authorized, permitted Ezr 724. † (pg 423)
Hol9462 yDI
yDi, D. in « awhD: = Heb. hz<, Wz: orig. demonstr., then particle of relation: — 1. mark of gen. after det. noun: šall° dî malk¹° Dn 215; after indeterminate noun, n®har dî nûr¹° 710; if both nouns are det., oft w. proleptic sf., š®m¢h dî °®l¹h¹° his name, i.e. God’s 38; material, r¢°šâ dî dah­b¹° the head of gold 238, r¢°š¢h dî d­hab his head was of gold 233; — 2. introducing a rel. clause (Heb. °­šer): a) after a noun, hêk®l¹° dî bîrûš®lem the temple in Jerus. Dn 52; dî as subj. 419, as obj. 226; = what, that which 223; kol-dî everything that Ezr 723; followed by noun w. sf., dî š®m¢h whose name Dn 45 ; phr.: b®±idd¹n¹° dî as soon as Dn 35, °­tar dî Ezr 63 « °­tar; followed by pers. pron.: dî hî° that is Ezr 615, dî °innîn who are Dn 717; b) after interr. pron.: man-dî Dn 36, mâ/m¹° dî 228 ( = Heb. mî °­šer, mah-šše); c) in other comb.: dî … tammâ where Ezr 61; dî l¢h are his Dn 220; dî l¹° titµabbal indestructible Dn 627; w. inf., dî l¹° l®hašn¹yâ irrevocable 69; dî-l¹° without Ezr 69, dî l¹° bîdayin without human assistance; — 3. conj., not alw. distinguishable fm. 2 (cf. Heb. °­šer & kî): a) that after vb. of knowing Dn 28, hearing Ezr 514 &c.; w. ±­tîd, ready to Dn 315; min-q®šo‰ dî, it pertains to the truth that = truly 247; w®dî whereas 241; kol-q¯b¢l dî, just as 241; b) introduces dir. discourse (Heb. kî 7.) Dn 225; c) purpose, so that, in order that Dn 43, = inf. Ezr 610; dî l¹° so that … not, lest Dn 218, = dî-l®mâ Ezr 723; d) result, so that Ezr 510; e) causal, for, because Dn 220; f) w. prep: a) k®dî (Heb. ka°­šer) as Dn 243, when 37; ß) min-dî after Ezr 423; as soon as, to the extent that Dn 423; because 322; g) ±al/±ad-dibrat dî, « *dibrâ; ±ad-dî « ±ad; loq¯b¢l dî, « q¯b¢l. (pg 402)

yL'[i adjective masculine singular determined kethib a’ particle article kethib

Hol0
Hol9816 yL'[i
*yL'[i: det. Qr ha’L'[i Kt ay”L'[i: superior, highest: phr. °®l¹h¹° ±ill¹°â the most high God Dn 326•32 518•21, ±ill¹°â alone in this mng. 414•21f•29•31 725, cf. « Heb. !Ayl.[,. † (pg 416)

yL'[i adjective masculine singular determined qere a’ particle article qere

Hol0
Hol9816 yL'[i
*yL'[i: det. Qr ha’L'[i Kt ay”L'[i: superior, highest: phr. °®l¹h¹° ±ill¹°â the most high God Dn 326•32 518•21, ±ill¹°â alone in this mng. 414•21f•29•31 725, cf. « Heb. !Ayl.[,. † (pg 416)

B. particle preposition Wkl.m; noun common feminine singular construct

Hol9698 Wkl.m;
Wkl.m;: Heb. tWkl.m;: cs. tWkl.m;, det. at’Wkl.m; & Dn 244 428 724•27 ht’-, sf. ytiWkl.m;, %t’Wkl.m;, HteWkl.m;; pl. cs. tw”k.l.m;, det. at’w”k.l.m;: — I. kingship, sovereignty Dn 237, bêt malkû royal residence 427, hêkal malkût¹° royal palace 426, kors¢° malkût¢h his royal throne 520; — 2. (period of) reign † Dn 629 Ezr 424 615; — 3. (not easily distinguished fm. 1.) kingdom, realm Dn 239 Ezr 713; malkût °­n¹š¹° Dn 414, of God 333. (pg 411)
Hol9381 B.
B.: Heb. = : sf. yBi, %B’, HBe, HB;, !AhB.: prep.: — 1. in: place where Dn 228; µ­l¹q b® a share in Ezr 416; time when Dn 228; — 2. into &c.: place to which Dn 238, ±­dâ b® come to = touch Dn 327; — 3. through, by (means of) Dn 230; b® of price, for (the price of) Ezr 717; — 4. of accompanying condition: b®µedwâ with joy Ezr 616; — 5. oth. connections: š¹tâ b® drink from (= Heb.) Dn 52; hêmîn b® believe in 624; š®l¢t b® rule over 238; ±­bad b® = treat 432; yôm b®yôm day by day Ezr 69; — 6. comb., « rt;aB’ & wG:. (pg 399)

vn”a/ noun common masculine singular determined kethib a’ particle article kethib

Hol0
Hol9343 vn”a/
vn”a/, *vAna/: cs. =, det. av’n”a], av’Ana/ Dn 413f Kt; pl. ~yvin”a] 414: — 1. sg. det. coll. mankind Dn 413f; people of a particular country Ezr 411; malkût °­n¹š¹° Dn 414, z®ra± °­n¹š¹° 243; benê °­n¹š¹° 238 men (as individuals), bar °®n¹š (a single) man 713; — 2. (a single) man (i.e. person) Dn 210; kol-°®n¹š everyone 310. (pg 398)

vn”a/ noun common masculine singular determined Ed:Yathir readings in L which WTS has designated as Qeres when both Dothan and BHS list a Qere. qere a’ particle article Ed:Yathir readings in L which WTS has designated as Qeres when both Dothan and BHS list a Qere. qere

Hol0
Hol9343 vn”a/
vn”a/, *vAna/: cs. =, det. av’n”a], av’Ana/ Dn 413f Kt; pl. ~yvin”a] 414: — 1. sg. det. coll. mankind Dn 413f; people of a particular country Ezr 411; malkût °­n¹š¹° Dn 414, z®ra± °­n¹š¹° 243; benê °­n¹š¹° 238 men (as individuals), bar °®n¹š (a single) man 713; — 2. (a single) man (i.e. person) Dn 210; kol-°®n¹š everyone 310. (pg 398)

w> particle conjunction l. particle preposition !m; pronoun interrogative no gender no number yDI particle relative

Hol9462 yDI
yDi, D. in « awhD: = Heb. hz<, Wz: orig. demonstr., then particle of relation: — 1. mark of gen. after det. noun: šall° dî malk¹° Dn 215; after indeterminate noun, n®har dî nûr¹° 710; if both nouns are det., oft w. proleptic sf., š®m¢h dî °®l¹h¹° his name, i.e. God’s 38; material, r¢°šâ dî dah­b¹° the head of gold 238, r¢°š¢h dî d­hab his head was of gold 233; — 2. introducing a rel. clause (Heb. °­šer): a) after a noun, hêk®l¹° dî bîrûš®lem the temple in Jerus. Dn 52; dî as subj. 419, as obj. 226; = what, that which 223; kol-dî everything that Ezr 723; followed by noun w. sf., dî š®m¢h whose name Dn 45 ; phr.: b®±idd¹n¹° dî as soon as Dn 35, °­tar dî Ezr 63 « °­tar; followed by pers. pron.: dî hî° that is Ezr 615, dî °innîn who are Dn 717; b) after interr. pron.: man-dî Dn 36, mâ/m¹° dî 228 ( = Heb. mî °­šer, mah-šše); c) in other comb.: dî … tammâ where Ezr 61; dî l¢h are his Dn 220; dî l¹° titµabbal indestructible Dn 627; w. inf., dî l¹° l®hašn¹yâ irrevocable 69; dî-l¹° without Ezr 69, dî l¹° bîdayin without human assistance; — 3. conj., not alw. distinguishable fm. 2 (cf. Heb. °­šer & kî): a) that after vb. of knowing Dn 28, hearing Ezr 514 &c.; w. ±­tîd, ready to Dn 315; min-q®šo‰ dî, it pertains to the truth that = truly 247; w®dî whereas 241; kol-q¯b¢l dî, just as 241; b) introduces dir. discourse (Heb. kî 7.) Dn 225; c) purpose, so that, in order that Dn 43, = inf. Ezr 610; dî l¹° so that … not, lest Dn 218, = dî-l®mâ Ezr 723; d) result, so that Ezr 510; e) causal, for, because Dn 220; f) w. prep: a) k®dî (Heb. ka°­šer) as Dn 243, when 37; ß) min-dî after Ezr 423; as soon as, to the extent that Dn 423; because 322; g) ±al/±ad-dibrat dî, « *dibrâ; ±ad-dî « ±ad; loq¯b¢l dî, « q¯b¢l. (pg 402)
Hol9701 !m;
!m;: Heb. II !m’ ‘what’: — I. interr. pron., who ? Ezr 53; man-hû° °®l¹h dî who is a god who = what god? Dn 315; man-°innûn š ®m¹h¹t who (= what) are the names? Ezr 54; — 2. rel. pron. whoever Dn 36•11, l®man-dî (to) whomever 414 521. (pg 412)
Hol9652 l.
l.: Heb. = : sf. yli, %l’, Hle, Hl;, an”l;ñ, ~kol. & Dn 34 !Akl.; ~Ahl. Je 1011 & ~hol. & !Ahl. & Dn 721 !hol.: prep., in genl. equivalent to Heb. l®, but also to Heb. °el & ±al: — 1. in- dicating direction or aim of movement Dn 217; — 2. temporal, liqƒ¹t at the end of Dn 426•31, l®±¹l®mîn for ever 24; — 3. indicating purpose, (which I have built) as, for (a royal residence) Dn 427 Ezr 69, w. h­wâ become Dn 235; — 4. w. inf. after vbs. of going, sending, saying, being able &c., to Dn 29 Ezr 422; — 5. w. inf. after l¹° to express prohibition: l¹° l®hašn¹yâ not to be changed Dn 69; — 6. w. pers. obj., (tell) (to) (s.one) Dn 24; at beginning of letters, w/o vb. Dn 331 Ezr 57; — 7. ‘dat. of ref.’ Dn 49 Ezr 610; — 8. dat of. possession, belong to = possess Dn 616 Ezr 416; — 9. oth. relationships: w. resemble Dn 75, corresponding to Ezr 617; — 10. as periphrasis for gen. Ezr 55; — II. in dates: yôm … lîraµ Ezr 615; š®nat … l® Dn 71 Ezr 424; — 12. replaces pers. obj. (acc.) Dn 212 Ezr 52; neuter obj. Dn 234 Ezr 412, indeterminate † Dn 210 ; — 13. introduces emphatic appos., ‘to wit’ Ezr 725; — 14. compounds, « gô°, mâ, ±ad, q¯bel. (pg 409)
Hol9504 w>
w>, W: Heb. = : treated like Heb. in vocalization & usage, conj., and; betw. 3 or more words it is either betw. all, Dn 26; before the last 2, Dn 237; or is distributed irregularly, Dn 32; or absent Dn 227; spec. uses: a) and specifically Ezr 68; b) intensifying, and also Dn 629; c) adversatively, but Dn 26; d) or Ezr 726; e) explanatory, for Dn 422; f) continuing, then; oft. to be omitted in transl., after impv. Dn 24, impf. 27; after narrative pf. (= Heb. impf. consec.) Dn 529, w. impf. 42, w. pt. 27; g) expressing purpose w. impf. 52, w. pt. 213, w. inf. 216.
(pg 404)

abc verb peal imperfect 3rd person masculine singular

Hol9874 hbc
hbc: peal: pf. 1. sg. tybic.; impf. aBec.yI, Dn 521 hBec.yI; inf. sf. HyEB.c.mi; pt. abec’: — 1. long to, desire to, w. l® & inf. Dn 719; — 2. wish, like Dn 414•22•29 519•21, k®miƒb®y¢h according to his will 432. † (pg 418)

!tn verb peal imperfect 3rd person masculine singular suffix 3rd person feminine singular energic nun

Hol9770 !tn
!tn: Heb. = : peal: (pf., impv. & pt. supplied by bh;y>); impf. -!Ten>yI, !Ten>Ti, pl. !WnT.n>yI, sf. HN:nIT.yI; inf. !T;n>mi: give Dn 216 414•22•29, defray Ezr 720, pay off (taxes) 413. † (pg 414)

w> particle conjunction lp;v. adjective masculine singular construct

Hol10003 lp;v.
*lp;v.: Heb. lp’v’: cs. = : low(ly), š®fal °­n¹šîm the lowliest of men Dn 414. † (pg 424)
Hol9504 w>
w>, W: Heb. = : treated like Heb. in vocalization & usage, conj., and; betw. 3 or more words it is either betw. all, Dn 26; before the last 2, Dn 237; or is distributed irregularly, Dn 32; or absent Dn 227; spec. uses: a) and specifically Ezr 68; b) intensifying, and also Dn 629; c) adversatively, but Dn 26; d) or Ezr 726; e) explanatory, for Dn 422; f) continuing, then; oft. to be omitted in transl., after impv. Dn 24, impf. 27; after narrative pf. (= Heb. impf. consec.) Dn 529, w. impf. 42, w. pt. 27; g) expressing purpose w. impf. 52, w. pt. 213, w. inf. 216.
(pg 404)

vn”a/ noun common masculine plural absolute

Hol9343 vn”a/
vn”a/, *vAna/: cs. =, det. av’n”a], av’Ana/ Dn 413f Kt; pl. ~yvin”a] 414: — 1. sg. det. coll. mankind Dn 413f; people of a particular country Ezr 411; malkût °­n¹š¹° Dn 414, z®ra± °­n¹š¹° 243; benê °­n¹š¹° 238 men (as individuals), bar °®n¹š (a single) man 713; — 2. (a single) man (i.e. person) Dn 210; kol-°®n¹š everyone 310. (pg 398)

person masculine singular

Hol9892 ~wq
~wq: Heb. = : peal: pf. ~q’, pl. Wmq’ñ; impf. ~Wqy>, pl. !WmWqy> & Dn 724 !Wmquy>; impv. f. ymiWqñ; pt. ~aeq’, pl. Kt !ymia]q'( Qr !ymiy>q'( det. aY”m;a]q'(: — 1. stand up, rise up Dn 324 620 75, arise 239 717•24; set about, begin Ezr 52; — 2. stand (i.e. be standing) Dn 231 33 710•16; — 3. endure, continue Dn 244. †

pael: inf. hm’Y”q;: set up, metaph. establish (a statute) Dn 68. †

(h)afel: pf. ~yqeh] & Dn 62 ~yqih]w:, 2. T’m.yqeñh] 1. tm,yqeñh]; pl. Wmyqiñh], sf. Hmeyqih/ & Dn 31 (afel) Hmeyqia]; impf. ~yqiy> & Dn 521 616 ~yqeh’y>, ~yqiT.; inf. sf. HteWmq’h]; pt. ~yqeh’m.: — 1. set up (a statue) Dn 31-3 •5•7•12•14•18; — 2. establish (a kingship) Dn 244; — 3. appoint (kings, officials) Dn 221, w. 2 acc. 511, w. acc. & b® Ezr 618, w. acc. & ±al Dn 414 521 62•4; — 4. establish (a statute) Dn 69•16. †

hofal: pf. 3. f. tm;¿yÀqih\: be set up Dn 74f. † (pg 418)

person feminine singular kethib

Hol9812 l[;
l[;: Heb. = : sf. yl;[], %yIl;[] Kt %l'[] Qr, Hy:l;[] Kt Hl;[] Qr, an”yl,[], ~hoyle[] & !Ahyle[]: prep., = Heb. ±al & °el: — 1. (up)on: a) at rest Dn 210 Ezr 515; on (one’s neck) = around Dn 57; b) motion, on (to) Dn 234 Ezr 55; — 2. over, e.g. (appointed) over (the administration) Dn 249, so (kings were) over (Jerusalem) Ezr 420 &c. w. var. vbs.; m®‰¹° ±al fall to (s.one) Dn 421 ; — 3. against Dn 319 Ezr 419; — 4. toward (= Heb. °el, w. vb. of motion) Dn 224 Ezr 412; in epistolary style, to Ezr 411; — 5. relating to the mind, w. ´îm ‰®±¢m Dn 312 & ´îm b¹l 615; (be pleasing) to 424 Ezr 517; — 6. concerning Dn 218 Ezr 48, for = on behalf of Ezr 617; ±al-mâ why? Dn 215, ±al-d®nâ therefore Ezr 415, in this matter Dn 316 Ezr 422; — 7. in comparison, above Dn 64, ±al dî more than 319. (pg 416)

l[; particle preposition suffix 3rd person feminine singular qere

Hol9812 l[;
l[;: Heb. = : sf. yl;[], %yIl;[] Kt %l'[] Qr, Hy:l;[] Kt Hl;[] Qr, an”yl,[], ~hoyle[] & !Ahyle[]: prep., = Heb. ±al & °el: — 1. (up)on: a) at rest Dn 210 Ezr 515; on (one’s neck) = around Dn 57; b) motion, on (to) Dn 234 Ezr 55; — 2. over, e.g. (appointed) over (the administration) Dn 249, so (kings were) over (Jerusalem) Ezr 420 &c. w. var. vbs.; m®‰¹° ±al fall to (s.one) Dn 421 ; — 3. against Dn 319 Ezr 419; — 4. toward (= Heb. °el, w. vb. of motion) Dn 224 Ezr 412; in epistolary style, to Ezr 411; — 5. relating to the mind, w. ´îm ‰®±¢m Dn 312 & ´îm b¹l 615; (be pleasing) to 424 Ezr 517; — 6. concerning Dn 218 Ezr 48, for = on behalf of Ezr 617; ±al-mâ why? Dn 215, ±al-d®nâ therefore Ezr 415, in this matter Dn 316 Ezr 422; — 7. in comparison, above Dn 64, ±al dî more than 319. (pg 416)

It must be carefully noted that it seems to be the case that the Hebrew words in question “qaddisin” and “iyr” refer to angels as in heavenly beings. However, there needs to be careful consideration given to the context of Isaiah 14:12-15 and Ezekiel 28:14-15. In the context of these verses it can be understood that satan wanted to exalt himself to the same level of ELOHIYM, ruling as ELOHIYM does from ELOHIYM’s throne. The throne of ELOHIYM represents ELOHIYM’s authority. This being said, the context of this verse forces us to strongly agree that it does not seem to make sense that satan would want to be in the same seat of authority and dethrone ELOHIYM if that would mean that he wants only to dethrone the angelic counsel (elohiym) from the seat of authority of elohiym (the angelic counsel). In other words, why would satan be accused of being lifted up and exalting himself and want to usurp the authority of angelic beings like unto himself in like authority if that would not elevate him to a higher authority than the authority of ELOHIYM.

12 How are you fallen from heaven, O Shining One, son of Dawn! How are you felled to earth, O vanquisher of nations!
13 Once you thought in your heart, “I will climb to the sky; Higher than the stars of God I will set my throne. I will sit in the mount of assembly, On the summit of Zaphon:
14 I will mount the back of a cloud — I will match the Most High.”
15 Instead, you are brought down to Sheol, To the bottom of the Pit. (Isa 14:12-15 TNK)

Where would that get him? The answer is that it would get him absolutely no where. What is in question is the use of the plural form of eloah which is elohiym. Is it referring to ELOHIYM (Lord God) or elohiym (angels)? Therefore a counsel of angels may exist but it does not mean that ELOHIYM is not plural simply because the context of Isaiah 14:12-15 and Ez 28:14-16 forces us to see that the authority satan is seeking after is not the authority of angelic beings like himself meaning that the Lord God is ELOHIYM (not The Lord God seeking counsel every time His plural name ELOHIYM is used) which is the plural form of Eloah. The angelic counsel does exist but according to the scriptures there is clear communication between the Lord God and them. For instance, when the Lord God asked a question directed to the angelic counsel, the angelic counsel answered directly (1 Kings 22: 19-23). See below.

19 But Micaiah said, “I call upon you to hear the word of the LORD! I saw the LORD seated upon His throne, with all the host of heaven standing in attendance to the right and to the left of Him.
20 The LORD asked, ‘Who will entice Ahab so that he will march and fall at Ramoth-gilead?’ Then one said thus and another said thus,
21 until a certain spirit came forward and stood before the LORD and said, ‘I will entice him.’ ‘How?’ the LORD asked him.
22 And he replied, ‘I will go out and be a lying spirit in the mouth of all his prophets.’ Then He said, ‘You will entice and you will prevail. Go out and do it.’
23 So the LORD has put a lying spirit in the mouth of all these prophets of yours; for the LORD has decreed disaster upon you.”
(1Ki 22:19-23 TNK)

So if one takes the position that satan does not have to consult the angelic counsel, were he to be in the same authority of ELOHIYM, who or what would he be the high (G)od over? Taking this position is a poor one to defend because all the rest of the angels would have to be swept under the rug so to speak simply because ELOHIYM, when used to refer to God in connection with what He says in the plural, can only mean He is consulting His angels. You would have ELOHIYM ruling over elohiym with no consultation going on between them, satan also disagreeing with that theological position by virtue of his revealed intent to be like ELOHIYM.

 14 I created you as a cherub With outstretched shielding wings; And you resided on God’s holy mountain; You walked among stones of fire.

15 You were blameless in your ways, From the day you were created Until wrongdoing was found in you.
16 By your far-flung commerce You were filled with lawlessness And you sinned. So I have struck you down From the mountain of God, And I have destroyed you, O shielding cherub, From among the stones of fire. (Eze 28:14-16 TNK)

14 ´aºTT•-Kürûb mim•šaH hassôkëk• ûnütaTTîºkä Bühar qöºdeš ´élöhîm häyîºtä Bütôk• ´ab•nê-´ëš hit•halläºk•Tä
15 Tämîm ´aTTâ Bid•räkʺkä miyyôm hiBBä|r•´äk• `ad-nim•cä´ `aw•läºtâ Bäk•
16 Büröb rükullät•kä mälû tôkükä Hämäs wa|TTeHé†ä´ wä´eHallel•kä mëhar ´élöhîm wä|´aBBed•kä Kürûb hassökëk• miTTôk• ´ab•nê-´ëš
(Eze 28:14-16 BHT)

14 אַ֙תְּ־כְּר֔וּב מִמְשַׁ֖ח הַסּוֹכֵ֑ךְ וּנְתַתִּ֗יךָ בְּהַ֙ר קֹ֤דֶשׁ אֱלֹהִים֙ הָיִ֔יתָ בְּת֥וֹךְ אַבְנֵי־אֵ֖שׁ הִתְהַלָּֽכְתָּ׃

15 תָּמִ֤ים אַתָּה֙ בִּדְרָכֶ֔יךָ מִיּ֖וֹם הִבָּֽרְאָ֑ךְ עַד־נִמְצָ֥א עַוְלָ֖תָה בָּֽךְ׃

16 בְּרֹ֣ב רְכֻלָּתְךָ֗ מָל֧וּ תוֹכְךָ֛ חָמָ֖ס וַֽתֶּחֱטָ֑א וָאֶחַלֶּלְךָ֩ מֵהַ֙ר אֱלֹהִ֤ים וָֽאַבֶּדְךָ֙ כְּר֣וּב הַסֹּכֵ֔ךְ מִתּ֖וֹךְ אַבְנֵי־אֵֽשׁ׃
(Eze 28:14-17 WTT) See WTM and Holladay entry below pertaining to gold highlighted words above “elohiym.”

~yhil{a/ noun common masculine plural absolute

Hol454 H;Ala/
H;Ala/ & ~yhil{a/: I. H;Ala/ (ca. 60 ×), H;l{a/ Dt 3217, 2K 1731 Kt, Hb 111f, Dn 1138 †; most oft. in Jb (41 ×): — 1. a God/god Ps 1832, kœl-°®lœ­h any god Dn 1137, lœ° °®lœ­h non-god(s) Dt 3217; — 2. the true God Jb 34.

(pg 17)

Hol455 ~yhil{a/
II. ~yhil{a/ ( 2250 ×), with waw Ps 1847 14310 1451 †; cs. yhel{a/, sf. yh;l{a/, wyh’l{a/, ~h,yhel{a/, Amyheñl{a/; w. pref. ~yhil{aBe, ŒawE, ŒaKe, Œale; but Œa/me Ps 86 (« !mi): — 1. gods, kœl-°®lœhê miƒrayim Ex 1212, °®lœhê h¹°®lœhîm God of gods Dt 1017, °®lœhîm °­µ¢rîm (64 ×, « °aµ¢r), b®nê(h¹) °®lœhîm Gn 62 sons of the gods (oth.: sons of God) Jb 16 21 387, †, cf. b®nê °¢lîm; — 2. as a sg.: God, Deity; a) fm. the form, occasionally construed as pl., hit±û °®lœhîm Gn 2013, °®lœhîm µayyîm living God Dt 523; b) construed as sg., yhwh hû° h¹°®lœhîm it is Y. who is God Dt 435; occurs both w. & w/o def. art. w/o difference of mng.; euphony & free choice?; c) God/god or goddess of a people, land, °®lœhê yi´r¹°êl Ex 51, ±aštoret °®lœhê ƒidœnîm 1K 115; d) God/god of a specific domain: °®lœhê hašš¹mayim & °®l. h¹°¹reƒ Gn 243, °®l. kœl-b¹´¹r Je 3227; w. qualifying gen.: °®lohê ±ô1¹m Is 4028 ; e) God/god of individual: of David 2K 205, °®lœhê °¹bî Gn 3142; — 3. misc. a) h¢bî° °et-hadd®b¹rîm °el-h¹°®lœhîm bring cases before God (for judgment) Ex 1819; b) Moses is l¢°lœhîm for Aaron (has the place of God) Ex 416; c) a spirit of the dead 1S 2813; d) w. or w/o art., like a proper noun, equivalent to & interchanging w. yhwh, difficult to distinguish from appellative use; in Ps 42–83 °®lœhîm is mostly a substitute for yhwh; e) °®lœhîm superlative? rû­µ °®lœhîm mighty wind Gn 12, n®´î° °®lœhîm mighty prince Gn 236. (pg 17)

See below Rodkinson Babylonian Talmud Vol 8 Tract Sanhedrin Part 2 (Haggada) pp 369-372.

R. Jehudah said in the name of Rabh: At the time the Holy One, blessed be He, was about to create a man, He created a coetus of angels, and said to them: Would ye advise me to create a man? And they asked Him: What will be his deeds? And He related before them such and such. They explained before Him: Lord of the Universe, what is the mortal, that Thou rememberest him, and the son of men, that Thou thinkest of him? [Ps. 7.5]. He then put His little finger among them and they were all burnt. And the same was with the second coetus. The third one, however, said before Him: O Creator of the world! the first angels who protested, did they effect? The whole world is Thine, and all what it is pleased before Thee Thou mayest do. Thereafter at the time of the generation of the flood and the generation of dispersion whose deeds were criminal, the same angels said before Him: Creator of the Universe, were not the first angels right with their protest? And He answered: “And even unto old age I am the same, and even unto the time of hoary hairs will I hear” [Isa. 46.4].

R. Jehudah said again in the name of the same authority: Adam the first was from one end of the world to the other, as it reads [Deut. 4.32]: “Since the day that God created Adam upon the earth, and from the one end of the heavens unto the other end.” After he had sinned, the Holy One, blessed be He, laid His hand upon him and reduced him [Ps. 139.5]. “Behind and before hast Thou hedged me in, and Thou placest upon me Thy hand.” R. Elazar said: Adam the first was tall from the earth to the sky, as the above cited verse: “The day Adam was created upon the earth and to one end of the heaven.” And when he sinned He laid His hand upon him, and diminished him, as the cited verse [Ps. 139.] reads.

R. Jehudah said again in the name of Rabh: Adam the first spoke with the Aramaic language, as [ibid., ibid. 17]: “And how precious are unto me thy thoughts,” and the terms in the original Psalm are Aramaic. And this is what Resh Lakish said: It reads [Gen. 5.1]: “This is the book of the generation of Adam.” Infer from this that the Holy One, blessed be He, showed to Adam every generation with its scholars, every generation with its lecturers. And when Adam saw the generation of R. Aqiba, he was pleased with his wisdom, but was dejected seeing his death, and said: “How precious are unto me thy thoughts.”

The same said again in the name of the same authority: The Minnim1 of this generation say that Adam the first was also of their sect. And they infer it from [Gen. 3.9]: “And the       God called unto Adam and said unto him: Where art thou?” i.e., to what is thy heart inclined?

Said R. Johanan: Every place where the Minnim gave their wrong interpretation, the answer of annulling it is to be found in the same place–e.g., they claim from [Gen. 1.26]: “Let us make man.” Hence it is in plural. However, in [ibid. 27] it reads: “And God created man in his image” (singular). [Ibid. 11.7]: “Let us go down” (plural); however, (cont)[ibid., ibid. 5]: “And the Lord came down” (singular). [Ibid. 35.7]: “And there God appeared” (the term in Hebrew is plural); however [ibid., ibid. 3]: “Unto the Lord who answered me” (singular). [Deut. 4.7]: “For what great nation is there that hath gods so nigh unto it?” However, it reads farther on, “as is the Lord our God every time we call upon him.” [II Lam. 7.23]: “Which God went?” (the term in Hebrew is plural). However [Dan. 7.9]: “I was looking down until chairs were set down, and the Ancient of days seated himself” (singular). But why are all the above-mentioned written in plural? This is in accordance with R. Johanan, who said elsewhere that the Holy One, blessed be He, does not do anything until he consults the heavenly household, as it reads [ibid. 4.14]: “Through the resolve of the angels is this decree, and by the order of the holy ones is this decision.” However, this answer is for all the plurals mentioned, except the last one, “the chairs.” Why are they in plural? One for Him and one for David. So R. Aqiba in a Boraitha. Said R. Elazar b. Azaryah to him: Aqiba, how do you dare to make the Shekhina common? It means one chair for judgment and one for mercy. Did Aqiba accept this, or not? Come and hear the following Boraitha: One for judgment and one for mercy. So R. Aqiba. Said R. Elazar b. Azaryah to him: Aqiba, what hast thou to do with Haggada? Give thy attention to Negain and Ohaloth. It means one for a chair to sit upon and one for a footstool.

Said R. Na’hman. He who knows to give a right answer to the Minnim like R. Aidith may discuss with them, but he who is not able to do so, it is better for him that he discuss not with them at all. There was a Min who said to R. Aidith: It reads [Ex. 24.1]: “Come up unto the Lord.” It ought to be, “Come up to me.” (And when God said to him: Come up to the Lord, there must be one lord more?) And he answered: That is the angel Mattatron (name of the chief of the angels) about whom ibid. 23.20 speaks, as he bears the name of his master [ibid., ibid. 21]: “Because my name is in him.” If so, rejoined the Min, let us worship him. It reads, ibid., ibid., ibid., al tamer be, and this term means also “exchange.” Hence it means thou shalt not exchange him for Me.

Said the Min again: But does it not read “he will not pardon your transgression”? And Aidith answered: Believe me, that even as a guide we refused to accept him, as it reads (cont)[ibid. 33.15]: “If thy presence go not (with us), carry us not up from here.”

A Min asked Ismael b. R. Jose: It reads [Gen. 19.24]: “And the Lord rained upon Sodom and Gomorrah brimstone and fire. From the Lord,” etc. From the Lord! It ought to be from Him (hence there was one more lord).

As we consider this, let me bring to your attention the following verse from the Psalms Targum English. “A psalm of David. Give praise in the presence of the LORD, O bands of angels;1 give glory and might in the LORD’s presence.” (Psa 29:1 Psalms Targum English) PST Notes (Psa 29:1) Notes:  (1) Bands of angels: sons of gods. Notice in the above note from Psa 29:1 in PST that there is the use of the plural form of the word god. Does this imply that God has a pluralistic nature? I say this because the word above “gods” doesn’t seem to make sense if you take it to refer to the word “sons” above in the Psa 29:1 PST notes, simply because of the word “of” meaning from. The question begs to be asked, how could gods be the parents and the children at the same time?

Before we enter into the other side of the debate let’s take a hard look at Psalm 29:1 in the Leningrad Hebrew Old Testament with Westminster Hebrew Old Testament Morphology and Holladay entry below with translation starting from right to left. See also the following link if you wish to cross reference the Hebrew word “el” found below with the highlight in gold. http://www.studylight.org/lexicons/hebrew/hwview.cgi?n=410 It is in this prior link that one can see the idea of the older ox being yoked to the younger less experienced ox by the yoke to aid in the comprehension of the Trinity. See the following link to cross reference the Hebrew word “ben” found below highlighted in silver. http://www.studylight.org/lexicons/hebrew/hwview.cgi?n=1121  The analogy I’d like to put forth is that of The Father God and the Son God being yoked together by the yoke of the Holy Spirit God. It is in this light that one can begin to scratch the surface when trying to understand The Trinity God-head. The 1st being The Father, the 2nd being The Son, and the 3rd being The Holy Spirit that provides the spiritual synergy to the Dynamic Trio. You may also cross reference the Leningrad Hebrew Old Testament with the Hebrew Bible Transliterated immediately below. 

miz•môr lüdäwìd häbû lyhwh(la|´dönäy) Bünê ´ëlîm häbû lyhwh(la´dönäy) Käbôd wä`öz (Psa 29:1 BHT)

 מִזְמ֗וֹר לְדָ֫וִ֥ד הָב֣וּ לַֽ֭יהוָה בְּנֵ֣י אֵלִ֑ים הָב֥וּ לַ֜יהוָ֗ה כָּב֥וֹד וָעֹֽז׃ (Psa 29:1 WTT)

rAmz>mi noun common masculine singular absolute

Hol4435 rAmz>mi
rAmz>mi: psalm Ps 31. (pg 189)

l. particle preposition dwID’ noun proper no gender no number no state

Hol1760 dwID’
dwID’, later dywID’: n. pers., David.

(pg 69)
Hol3984 l.
I l.: exc. w. sf., alw. proclitic; before consonant w. shewa, li-; otherw. follows next vowel: la±­mœd, le°®hœb, loµ¯lî; before accented syl., l¹-: l¹bé‰aµ, l¹zeh, w. monosyl.

inf., l¹t¢t (but l®t¢t before gen. Gn 163, also l®µœm lô Hg 16) & l¹TÄtet, but l®tittî; special cases: rmoale, hwhyl;; syncope of h betw. 2 vowels w. art.: l®hammelek > lammelek, l®h¹rœ°š > l¹rœ°š, occasionally w. inf. nif. l®h¢r¹°ôt > l¢r¹°ôt & hif. l®hamrôt > lamrôt; w. sf.: Al (15 ×, acc. to M.T., written al{, also aL{), Hl’ (hl’ Nu 324 Zc 511 Rt 114), ^l. (hk’l. Gn 2737 2S 1822 Is 36), %l'(, f. %l’ & ykil’ñ 2K 42 & SS 213 (Qr %l’), yli, ~h,l’, hM’heñl’ & « Aml’ñ, !h,l’, hN”heñl’ (!hel’ Rt 113), ~k,l’ f. hn”k,ñl’ Ez 1318 (!k,l’ never appears), Wnl’ñ; alw. prep., expressing existence or action towards, over against, or for s.thg or s.one: — 1. spatial: to, towards: movement in a given direction (arrival at a destination not at issue): lammizraµ to the east Ne 326, l®f¹nîm forward Je 724; p¹nâ l®darkô turn to his own way Is 536; — 2. to (expressing arrival at destination): l¹°¹reƒ to the ground Ps 4426, q¹rab laššaµat comes near to the Pit Jb 3322; — 3. temporal: a) until: labbœqer Dt 164, lammœ±¢d 1S 138, l®±ôl¹m forever Gn 322; b) at, in: l®±¢t ±ereb at the time of evening, in the eve. Gn 811, l®rû­µ hayyôm in the cool of the evening Gn 38; l®yôm p®quddâ on the day of … Is 103, lamm¹‰¹r during rain Je 1013; w. inf. l®da±tô when he knows Is 715; c) for a time > for a duration: l®y¹mîm ±ôd šib±â after 7 more days Gn 74, lišn¹tayim after 2 years 2S 1323; — 4. direction (no physical movement): niksaftâ l®bêt you long for the house of Gn 3130; he°®mîn l¹hem feel secure toward them = believe them Je 4014; — 5. therefore w. vbs. of saying, of, about: °imrî lî say of me Gn 2013; l®±ittîm … nibb¹° prophesy of times … Ez 1227; therefore in superscriptions: lann®bî°îm concerning the prophets Je 239; — 6. intention, purpose of an action: office or station to which s.one is appointed (in Eng. into, … to be …, or 2 acc.): ±¹´â l® Gn 122, n¹tan l® 176, ´¹m l® Is 520 all: make s.one s.thg; b¹nâ l® build out into Gn 222; material or obj. into which s.thg is made: ´¹raf l® burn to (lime) Am 21; so sim. l®lœ°-l¹h as if they were not hers Jb 3916; l®°akz¹r (have become) s.thg cruel La 43; — 7. ‘dat. of advantage, disadvantage,’ indicating the pers. for whose (dis)advantage an action is performed: a) ‰ôb lô good w. regard to = good for him, an advantage to him Jb 103; h¢nî­µ l¹kem grant safety for you Dt 1210; so w. vbs. of giving, inflicting, sending, &c.; b) mar l¹h, bitter for her La 14; (means of salvation) for = against: l®µa‰‰¹°t ûl®niddâ against sin & uncleanness Zc 131; c) in the interest of, in favor of: h¹yâ l¹nû was for us Ps 1241; — 8. ‘ethical dat.’: pers. ref. same as subj. of vb., emphasizing the interest or share the subj. has in the action; oft. omitted in Eng. transl.: wayy¢lek lô he went (for himsf.) Ex 1827, watt¢šeb l¹h Gn 2116; oft. w. impv. lek-l®k¹, go Gn 121, b®raµ l®k¹, flee 2743; — 9. expresses belonging (to a given party, group, leader): h¢mmâ l®y¹rob±¹m are of (the people of) Jeroboam 1K 1411, lœ° °ehyeh l¹kem I am not concerned w. you Ho 19; — 10. > ‘dat. of possession’: y¢š lî & °ên lî I (do not) have > (elliptical) lî ‘belongs to me’: lô hayy¹m the sea is his Ps 955; — 11. preparation, disposition, fitness: yôm l®yhwh, a day (prepared) for Y. Is 212, l¹kem l®da±at it is your affair to know Mi 31, lœ° l¹kem it is not your affair Ezr 43, l®yhwh hayšû±â help lies w. Y. Ps 39, l¹°¹d¹m (does not) lie w. man = in the power, disposition of man Je 1023; °al lamm®l¹kîm it is not for kings = kings are not to (drink wine) Pr 314; °ên lî kesef, it is not a matter of (silver) 2S 214; — 12. expresses result, product of an action: wayhî h¹°¹dam l®nefeš µayyâ changed into a living being Gn 27, wayyiben yhwh °et-haƒƒ¢l¹± l®°iššâ into a woman 222; wayy¢ƒ¢° l®µofšî go out as a free man Ex 212; — 13. genitive-relationship for indef. nouns: b¢n l®yišay a son of Jesse 1S 1618, °œh¢b l®d¹wid a friend of D. 1K 515, mizmôr l®d¹wid Ps 31 & oft.; — 14. thus l® replaces gen. a) after a noun or noun-substitute wh. cannot be (specifically) in the cs.: °aµat l¹hem one of them Ez 16, š®nat š®tayim l®d¹r®y¹weš = in the 2nd year of D. Hg 11, dimkem l®nafšœtêkem your own blood Gn 95; b) instead of 2 gens.: dibrê hayy¹mîm l®malkê of the kings of 1K 1531; — 15. reinforces a prep.: mittaµat l® Gn 17, s¹bîb l® Ex 1613; — 16. expressing w. a noun an adverbial phrase of situation, manner: l¹rœb in abundance Gn 4816, l¹‰œhar in clearness Ex 2410; w. sf. l®°ittî I comfortably Gn 3314, l®baddô he alone 4420; — 17. distributive: a) w. sg. repeated: labbœqer labbœqer, every morning 1C 927; b) w. pl.: lirg¹±îm every moment Is 273; — 18. specification: expresses that in respect to wh. s.thg is affirmed: in (regard to), concerning: l®±œšer (excelled everyone) in riches 1K 1023, l®m¹tôq (like honey) in sweetness Ez 33; lô with ƒiwwâ concerning him Est 32; ? > l® of comparison: ƒ¹±îr lihyôt too little to be Mi 51, ‰ôbîm… l®rê­µ sweeter than… SS 13; — 19. indicates the composition of the whole by sections: according to, by: l®mînô according to its kind Gn 111, ûl®°alfêkem and by your 1000’s 1S 1019 , h¹°¹reƒ l®°ark¹h ûl®roµb¹h the land by ( = in) its length & breadth Gn 1317; — 20. in the later period, like Aram., l® (in relation to, in the direction of) may introduce the logical dir. obj., usu. pers.: w. q¹r¹° Gn 15, l¹qaµ Je 402, ±¹zab 1C 1637 &c.; — 21. in mng. namely, logical apposition: l®malkê namely the kings of Je 118; l®kol-k®lê specifically all the utensils of Ex 2719 ; — 22. introduces cause or reason: for, because of: lifƒ®±î for wounding me Gn 423, l®rekeb Is 369; — 23. w. pass. vbs. introduces the originator of the action (subj. of corresponding active vb.): b¹rûk °abr¹m l®°¢l blessed be A. by God Gn 1419, nibµar l®kœl is preferred by all Je 83; — 24. used w. labels, inscriptions, but best omitted in transl.: l®mah¢r š- Is 81, lîhûdâ Ez 3716; — 25. l® w. inf., expressing: a) purpose: lir°ôt (in order) to see Gn 115, lihyôt °alm¹nôt š®l¹l¹m (different subj.) in order that widows might be their spoil Is 102; b) completion of incomplete verbal ideas: after y¹kœl be able to Gn 451 °¹bâ want to Ex 1027, µ¹f¢ƒ delight to Ju 1323, µ¹dal cease Ps 364; c) a more precise determination of the governing vb., translated adverbially: hê‰îb lir°ôt see rightly Je 112, hirbâ la±­´ôt do much 2K 216, higdîl la±­´ôt do s.thg great Jl 221; d) accompanying circumstance: liš°ôl (know that your wickedness is great) in that you asked 1S 1217; l®l¢dâ (no strength) that one might bring forth (children) Is 373; l¢°môr namely (« I °¹mar 2.); e) h¹yâ w. l® & inf.: wayhî lidrôš he aimed to seek 2C 265, wayhî lisgœr was to be closed Jos 25, w®h¹yâ l®b¹±¢r is to be grazed off Is 55; f) after y¢š: y¢š l®dabb¢r it is necessary to speak 2K 413; y¢š l®yhwh l¹tet l®k¹ Y. can give you 2C 259; g) after lœ°, l® & inf.: lœ° l®hityaµ¢š was not to be registered 1C 51, lœ° l¹ƒ¢°t no one may ( = is to) carry 1C 152; h) l® & inf. as the vb. of an indep. clause, equivalent to saying that s.thg will, must, is to happen: meh la±­´ôt what can one do? 2K 413, ma lla±­´ôt what was there ( = would there have been) to do? Is 54; wayhî haššemeš l¹bô° was setting Gn 1512; l®hakkôt you should have struck 2K 1319; — i) time: lifnôt ±ereb toward evening Gn 2463, lifnôt bœqer Ex 1427. (pg 169)

II l.: emphatic, vocative: is evident e.g. be-
fore impv.: l®hôšî±¢nî do save me! Is 3820; before subj., for emphasis: l®yhwh maginn¢nû yes, Y. is our shield Ps 8919, kîl®keleb µay hû° ‰ôb for certainly a living dog is better … Ec 94; before pred.: bat-±ammî l®°akz¹r is certainly cruel La 43; for reinforcement: l®kol-n¹dîb everyone who is willing 1C 2821; to sum up at the end of a narrative: l®sîµôn … l®±ôg namely S. & Og Ps 13510f; this l® is oft. debatable, or identified w. I l® 20.; written al{ 1S 209 2K 526. (pg 170)

bhy verb qal imperative masculine plural

Hol1922 bh;
I bh;: impv. hb’h’ñ, Gn 2921 hb’ñh’ before a, yLi-hb’h'( & aN”-hb’h'(; ybih’, Wbh’ w. uncertain stress; — 1. impv. give Gn 2921; hab hab Pr 3015; f. Ru 315; pl. Gn 4716; h¹bû l¹kem provide Dt 113; — 2. interj. h¹TÄbâ come on! w. 1 sg. Gn 3816, w. coh. pl. Gn 113f•7. (pg 76)
II *bh; elephant (?), « ~yBih;n>v,. (pg 76)

l. particle preposition hwhy noun proper no gender no number no state

l. particle preposition hwhy noun proper no gender no number no state

Hol3193 hwhy
hwhy: the name of God, first in Gn 24; Qr yn”doa], hence printed texts hw”hy>; for pronunciation (almost certainly yahweh), etymology, occurrence &c. see comm. & theologies; w. prep. hwhyB;, ŒK;, Œl;; hwhyw:. (pg 130)
Hol3984 l.
I l.: exc. w. sf., alw. proclitic; before consonant w. shewa, li-; otherw. follows next vowel: la±­mœd, le°®hœb, loµ¯lî; before accented syl., l¹-: l¹bé‰aµ, l¹zeh, w. monosyl.
inf., l¹t¢t (but l®t¢t before gen. Gn 163, also l®µœm lô Hg 16) & l¹TÄtet, but l®tittî; special cases: rmoale, hwhyl;; syncope of h betw. 2 vowels w. art.: l®hammelek > lammelek, l®h¹rœ°š > l¹rœ°š, occasionally w. inf. nif. l®h¢r¹°ôt > l¢r¹°ôt & hif. l®hamrôt > lamrôt; w. sf.: Al (15 ×, acc. to M.T., written al{, also aL{), Hl’ (hl’ Nu 324 Zc 511 Rt 114), ^l. (hk’l. Gn 2737 2S 1822 Is 36), %l'(, f. %l’ & ykil’ñ 2K 42 & SS 213 (Qr %l’), yli, ~h,l’, hM’heñl’ & « Aml’ñ, !h,l’, hN”heñl’ (!hel’ Rt 113), ~k,l’ f. hn”k,ñl’ Ez 1318 (!k,l’ never appears), Wnl’ñ; alw. prep., expressing existence or action towards, over against, or for s.thg or s.one: — 1. spatial: to, towards: movement in a given direction (arrival at a destination not at issue): lammizraµ to the east Ne 326, l®f¹nîm forward Je 724; p¹nâ l®darkô turn to his own way Is 536; — 2. to (expressing arrival at destination): l¹°¹reƒ to the ground Ps 4426, q¹rab laššaµat comes near to the Pit Jb 3322; — 3. temporal: a) until: labbœqer Dt 164, lammœ±¢d 1S 138, l®±ôl¹m forever Gn 322; b) at, in: l®±¢t ±ereb at the time of evening, in the eve. Gn 811, l®rû­µ hayyôm in the cool of the evening Gn 38; l®yôm p®quddâ on the day of … Is 103, lamm¹‰¹r during rain Je 1013; w. inf. l®da±tô when he knows Is 715; c) for a time > for a duration: l®y¹mîm ±ôd šib±â after 7 more days Gn 74, lišn¹tayim after 2 years 2S 1323; — 4. direction (no physical movement): niksaftâ l®bêt you long for the house of Gn 3130; he°®mîn l¹hem feel secure toward them = believe them Je 4014; — 5. therefore w. vbs. of saying, of, about: °imrî lî say of me Gn 2013; l®±ittîm … nibb¹° prophesy of times … Ez 1227; therefore in superscriptions: lann®bî°îm concerning the prophets Je 239; — 6. intention, purpose of an action: office or station to which s.one is appointed (in Eng. into, … to be …, or 2 acc.): ±¹´â l® Gn 122, n¹tan l® 176, ´¹m l® Is 520 all: make s.one s.thg; b¹nâ l® build out into Gn 222; material or obj. into which s.thg is made: ´¹raf l® burn to (lime) Am 21; so sim. l®lœ°-l¹h as if they were not hers Jb 3916; l®°akz¹r (have become) s.thg cruel La 43; — 7. ‘dat. of advantage, disadvantage,’ indicating the pers. for whose (dis)advantage an action is performed: a) ‰ôb lô good w. regard to = good for him, an advantage to him Jb 103; h¢nî­µ l¹kem grant safety for you Dt 1210; so w. vbs. of giving, inflicting, sending, &c.; b) mar l¹h, bitter for her La 14; (means of salvation) for = against: l®µa‰‰¹°t ûl®niddâ against sin & uncleanness Zc 131; c) in the interest of, in favor of: h¹yâ l¹nû was for us Ps 1241; — 8. ‘ethical dat.’: pers. ref. same as subj. of vb., emphasizing the interest or share the subj. has in the action; oft. omitted in Eng. transl.: wayy¢lek lô he went (for himsf.) Ex 1827, watt¢šeb l¹h Gn 2116; oft. w. impv. lek-l®k¹, go Gn 121, b®raµ l®k¹, flee 2743; — 9. expresses belonging (to a given party, group, leader): h¢mmâ l®y¹rob±¹m are of (the people of) Jeroboam 1K 1411, lœ° °ehyeh l¹kem I am not concerned w. you Ho 19; — 10. > ‘dat. of possession’: y¢š lî & °ên lî I (do not) have > (elliptical) lî ‘belongs to me’: lô hayy¹m the sea is his Ps 955; — 11. preparation, disposition, fitness: yôm l®yhwh, a day (prepared) for Y. Is 212, l¹kem l®da±at it is your affair to know Mi 31, lœ° l¹kem it is not your affair Ezr 43, l®yhwh hayšû±â help lies w. Y. Ps 39, l¹°¹d¹m (does not) lie w. man = in the power, disposition of man Je 1023; °al lamm®l¹kîm it is not for kings = kings are not to (drink wine) Pr 314; °ên lî kesef, it is not a matter of (silver) 2S 214; — 12. expresses result, product of an action: wayhî h¹°¹dam l®nefeš µayyâ changed into a living
being Gn 27, wayyiben yhwh °et-haƒƒ¢l¹± l®°iššâ into a woman 222; wayy¢ƒ¢° l®µofšî go out as a free man Ex 212; — 13. genitive-relationship for indef. nouns: b¢n l®yišay a son of Jesse 1S 1618, °œh¢b l®d¹wid a friend of D. 1K 515, mizmôr l®d¹wid Ps 31 & oft.; — 14. thus l® replaces gen. a) after a noun or noun-substitute wh. cannot be (specifically) in the cs.: °aµat l¹hem one of them Ez 16, š®nat š®tayim l®d¹r®y¹weš = in the 2nd year of D. Hg 11, dimkem l®nafšœtêkem your own blood Gn 95; b) instead of 2 gens.: dibrê hayy¹mîm l®malkê of the kings of 1K 1531; — 15. reinforces a prep.: mittaµat l® Gn 17, s¹bîb l® Ex 1613; — 16. expressing w. a noun an adverbial phrase of situation, manner: l¹rœb in abundance Gn 4816, l¹‰œhar in clearness Ex 2410; w. sf. l®°ittî I comfortably Gn 3314, l®baddô he alone 4420; — 17. distributive: a) w. sg. repeated: labbœqer labbœqer, every morning 1C 927; b) w. pl.: lirg¹±îm every moment Is 273; — 18. specification: expresses that in respect to wh. s.thg is affirmed: in (regard to), concerning: l®±œšer (excelled everyone) in riches 1K 1023, l®m¹tôq (like honey) in sweetness Ez 33; lô with ƒiwwâ concerning him Est 32; ? > l® of comparison: ƒ¹±îr lihyôt too little to be Mi 51, ‰ôbîm… l®rê­µ sweeter than… SS 13; — 19. indicates the composition of the whole by sections: according to, by: l®mînô according to its kind Gn 111, ûl®°alfêkem and by your 1000’s 1S 1019 , h¹°¹reƒ l®°ark¹h ûl®roµb¹h the land by ( = in) its length & breadth Gn 1317; — 20. in the later period, like Aram., l® (in relation to, in the direction of) may introduce the logical dir. obj., usu. pers.: w. q¹r¹° Gn 15, l¹qaµ Je 402, ±¹zab 1C 1637 &c.; — 21. in mng. namely, logical apposition: l®malkê namely the kings of Je 118; l®kol-k®lê specifically all the utensils of Ex 2719 ; — 22. introduces cause or reason: for, because of: lifƒ®±î for wounding me Gn 423, l®rekeb Is 369; — 23. w. pass. vbs. introduces the originator of the action (subj. of corresponding active vb.): b¹rûk °abr¹m l®°¢l blessed be A. by God Gn 1419, nibµar l®kœl is preferred by all Je 83; — 24. used w. labels, inscriptions, but best omitted in transl.: l®mah¢r š- Is 81, lîhûdâ Ez 3716; — 25. l® w. inf., expressing: a) purpose: lir°ôt (in order) to see Gn 115, lihyôt °alm¹nôt š®l¹l¹m (different subj.) in order that widows might be their spoil Is 102; b) completion of incomplete verbal ideas: after y¹kœl be able to Gn 451 °¹bâ want to Ex 1027, µ¹f¢ƒ delight to Ju 1323, µ¹dal cease Ps 364; c) a more precise determination of the governing vb., translated adverbially: hê‰îb lir°ôt see rightly Je 112, hirbâ la±­´ôt do much 2K 216, higdîl la±­´ôt do s.thg great Jl 221; d) accompanying circumstance: liš°ôl (know that your wickedness is great) in that you asked 1S 1217; l®l¢dâ (no strength) that one might bring forth (children) Is 373; l¢°môr namely (« I °¹mar 2.); e) h¹yâ w. l® & inf.: wayhî lidrôš he aimed to seek 2C 265, wayhî lisgœr was to be closed Jos 25, w®h¹yâ l®b¹±¢r is to be grazed off Is 55; f) after y¢š: y¢š l®dabb¢r it is necessary to speak 2K 413; y¢š l®yhwh l¹tet l®k¹ Y. can give you 2C 259; g) after lœ°, l® & inf.: lœ° l®hityaµ¢š was not to be registered 1C 51, lœ° l¹ƒ¢°t no one may ( = is to) carry 1C 152; h) l® & inf. as the vb. of an indep. clause, equivalent to saying that s.thg will, must, is to happen: meh la±­´ôt what can one do? 2K 413, ma lla±­´ôt what was there ( = would there have been) to do? Is 54; wayhî haššemeš l¹bô° was setting Gn 1512; l®hakkôt you should have struck 2K 1319; — i) time: lifnôt ±ereb toward evening Gn 2463, lifnôt bœqer Ex 1427. (pg 169)
II l.: emphatic, vocative: is evident e.g. be-
fore impv.: l®hôšî±¢nî do save me! Is 3820; before subj., for emphasis: l®yhwh maginn¢nû yes, Y. is our shield Ps 8919, kîl®keleb µay hû° ‰ôb for certainly a living dog is better … Ec 94; before pred.: bat-±ammî l®°akz¹r is certainly cruel La 43; for reinforcement: l®kol-n¹dîb everyone who is willing 1C 2821; to sum up at the end of a narrative: l®sîµôn … l®±ôg namely S. & Og Ps 13510f; this l® is oft. debatable, or identified w. I l® 20.; written al{ 1S 209 2K 526. (pg 170)

!Be noun common masculine plural construct homonym 1

Hol1124 !Be
I !Be (4850 ×): abs. !Be, -!Be 1S 2220 Ez 1810 †; cs. -!B, (!B, Ne 618 1C 921 †, !B,mi before number Nu 825 & oft., !Be Gn 4922) & -!Bi (!Bi Dt 252 †), ynIB. Gn 4911 & AnB. Nu 2318 243•15; sf. AnB., ynIB., ^n>Bi, ^n”)B.; pl. ~ynIB’, cs. ynEB. (note: Ju 2013 Qr w/o Kt), sf. wyn”B’, ykiy>n:b’ Kt & %yIn:B’ Qr, ~h,ynEB.; var. Kt/Qr problems, e.g. Dn 1110 AnB. Kt & wyn”b’ Qr; f. « tB; : — 1. a) son Gn 54; ben-z®qûnîm son conceived in old age Gn 373; b¢n z¹k¹r male child Je 2015, b¹nîm children (incl. daughters) Gn 316, ben-bêtî born in my house Gn 153; b®nî °attâ formula of adoption Ps 27; b®nê °®lœhîm « °®lô­h II 1; — b) young (of an animal): ben-b¹q¹r calf Gn 187, b®nê ƒœ°n lambs Ps 1144; b¹nîm young (birds) Dt 226; — 2. grandson Gn 321; — 3. intimate address to younger comrade, disciple: b®nî 1S 2617•21•25; bink¹, formula of servility, = ‘I’ 2K 89; — 4. w. coll. to indicate an individual: ben-°¹d¹m, human being Ez 21 (93 × in Ez), Dn 817; b®nê °¹d¹m individual men Dt 328, b®nê °ebyôn individual poor Ps 724; — 5. member of a people, tribe: b®nê °®dôm Ps 1377; — 6. member of a group, class, guild, ben-n¹bî° member of a group of prophets Am 714, pl. b®nê hann. 1K 2035; — 7. one belonging to a category, manner, destiny: b®nê m®rî sons of rebellion = rebels Nu 1725; bin hakkôt one deserving to be beaten Dt 252; ben-m¹wet one who deserves death 1S 2031; — 8. in stating s.one’s age, ben-š®mœnat y¹mîm 8 days old Gn 1712; — 9. used in contempt instead of s.one’s own name: son of Jesse 1S 2030f; — 10. metaph.: ben-qešet = arrow Jb 4120; — 2. son to God: Solomon becomes 2S 714, pl. of Isr. Dt 141. (pg 42)
II !Be: n. pers. 1C 1518, but corr. † (pg 42)

 

lae noun common masculine plural absolute homonym 5

Hol436 lae
I lae: « I lyIa; ram, man of power. (pg 15)
II lae: « II lyIa; mighty tree. (pg 15)
III lae: « III lyIa; door-post. (pg 15)
IV lae: strength, power: yeš-l®°¢l y¹dî (l®) it is in my power to Gn 3129; °ên l®°¢ y¹d®k¹ you are powerless Dt 2832. (pg 15)
V lae: sf. yliae (11 ×); pl. ~yliae Ex 1511 ~liae: very old Semitic term for deity, often appearing in compounds with proper names (~yhil{a/ does not make compounds) and liturgal phrases; uneven distribution in OT, most frequent in Ps, Jb, Is, Gn, lacking in many books: — 1. distinct from Y.: a) the high god El Ez 282, kôk®bê °¢l Is 1413, °¢l ±elyôn Gn 1418-22; b) pl. gods (subordinate to Y.) Ex 1511, b®nê °¢lîm Ps 291 — 2. title of Y., claimed by himself: °­nî °¢l Is 4018, °¢l °®lœhê yi´r¹°¢l Gn 3320; — 3. appellation in general phrases, God/god (no sep. f. form), mî °¢l who is a God Mi 718, °¢l °aµ¢r another god Ex 3414, lœ°-°¢l non-god Dt 3221; — 4. God in contrast to man (°¹d¹m or °îš) Ho 119; — 5. (the) God (of Israel), // yhwh Nu 238, // °®lœhîm Jb 58; a) w/o attribute: °¢l yhwh Y. is God Ps 11827 ; alone 2S 235 & oft.; b) h¹°¢l w/o attribute 2S 2231; c) °¢l w. attribute: a) w. gen., in var. phrases: °¢l °®lœhîm Ps 501; « the various attributes, e.g. °¢l bêt-°¢l Gn 357 °¢l b®rît Ju 946; b) w. adj. or pt.: g¹dôl Dt 721, nœ´¢° forgiving Ps 998; d) h¹°¢l w. attribute, h¹gg¹dôl Dt 1017; e) w. pers. ref.: a) w. sf. °¢lî Ex 152; ±imm¹nû °¢l Is 714; ß) appos., h¹±œneh °œtî Gn 353; g) w. gen. °¢l y®šû±¹tî Is 122; f) w. gen. of worshipper, °¢l yi´r¹°¢l Ps 6836; g) cs. phrase of his possession, yad °¢l hand of God Jb 2711; h) ‘superlative’? har®rê °¢l mighty mountains Ps 367. (pg 16)
VI lae: demonstr. pron.: these Gn 198•25 263f + 5 × OT. (pg 16)

bhy verb qal imperative masculine plural

Hol1922 bh;
I bh;: impv. hb’h’ñ, Gn 2921 hb’ñh’ before a, yLi-hb’h'( & aN”-hb’h'(; ybih’, Wbh’ w. uncertain stress; — 1. impv. give Gn 2921; hab hab Pr 3015; f. Ru 315; pl. Gn 4716; h¹bû l¹kem provide Dt 113; — 2. interj. h¹TÄbâ come on! w. 1 sg. Gn 3816, w. coh. pl. Gn 113f•7. (pg 76)
II *bh; elephant (?), « ~yBih;n>v,. (pg 76)

l. particle preposition hwhy noun proper no gender no number no state

Hol3193 hwhy
hwhy: the name of God, first in Gn 24; Qr yn”doa], hence printed texts hw”hy>; for pronunciation (almost certainly yahweh), etymology, occurrence &c. see comm. & theologies; w. prep. hwhyB;, ŒK;, Œl;; hwhyw:. (pg 130)
Hol3984 l.
I l.: exc. w. sf., alw. proclitic; before consonant w. shewa, li-; otherw. follows next vowel: la±­mœd, le°®hœb, loµ¯lî; before accented syl., l¹-: l¹bé‰aµ, l¹zeh, w. monosyl.
inf., l¹t¢t (but l®t¢t before gen. Gn 163, also l®µœm lô Hg 16) & l¹TÄtet, but l®tittî; special cases: rmoale, hwhyl;; syncope of h betw. 2 vowels w. art.: l®hammelek > lammelek, l®h¹rœ°š > l¹rœ°š, occasionally w. inf. nif. l®h¢r¹°ôt > l¢r¹°ôt & hif. l®hamrôt > lamrôt; w. sf.: Al (15 ×, acc. to M.T., written al{, also aL{), Hl’ (hl’ Nu 324 Zc 511 Rt 114), ^l. (hk’l. Gn 2737 2S 1822 Is 36), %l'(, f. %l’ & ykil’ñ 2K 42 & SS 213 (Qr %l’), yli, ~h,l’, hM’heñl’ & « Aml’ñ, !h,l’, hN”heñl’ (!hel’ Rt 113), ~k,l’ f. hn”k,ñl’ Ez 1318 (!k,l’ never appears), Wnl’ñ; alw. prep., expressing existence or action towards, over against, or for s.thg or s.one: — 1. spatial: to, towards: movement in a given direction (arrival at a destination not at issue): lammizraµ to the east Ne 326, l®f¹nîm forward Je 724; p¹nâ l®darkô turn to his own way Is 536; — 2. to (expressing arrival at destination): l¹°¹reƒ to the ground Ps 4426, q¹rab laššaµat comes near to the Pit Jb 3322; — 3. temporal: a) until: labbœqer Dt 164, lammœ±¢d 1S 138, l®±ôl¹m forever Gn 322; b) at, in: l®±¢t ±ereb at the time of evening, in the eve. Gn 811, l®rû­µ hayyôm in the cool of the evening Gn 38; l®yôm p®quddâ on the day of … Is 103, lamm¹‰¹r during rain Je 1013; w. inf. l®da±tô when he knows Is 715; c) for a time > for a duration: l®y¹mîm ±ôd šib±â after 7 more days Gn 74, lišn¹tayim after 2 years 2S 1323; — 4. direction (no physical movement): niksaftâ l®bêt you long for the house of Gn 3130; he°®mîn l¹hem feel secure toward them = believe them Je 4014; — 5. therefore w. vbs. of saying, of, about: °imrî lî say of me Gn 2013; l®±ittîm … nibb¹° prophesy of times … Ez 1227; therefore in superscriptions: lann®bî°îm concerning the prophets Je 239; — 6. intention, purpose of an action: office or station to which s.one is appointed (in Eng. into, … to be …, or 2 acc.): ±¹´â l® Gn 122, n¹tan l® 176, ´¹m l® Is 520 all: make s.one s.thg; b¹nâ l® build out into Gn 222; material or obj. into which s.thg is made: ´¹raf l® burn to (lime) Am 21; so sim. l®lœ°-l¹h as if they were not hers Jb 3916; l®°akz¹r (have become) s.thg cruel La 43; — 7. ‘dat. of advantage, disadvantage,’ indicating the pers. for whose (dis)advantage an action is performed: a) ‰ôb lô good w. regard to = good for him, an advantage to him Jb 103; h¢nî­µ l¹kem grant safety for you Dt 1210; so w. vbs. of giving, inflicting, sending, &c.; b) mar l¹h, bitter for her La 14; (means of salvation) for = against: l®µa‰‰¹°t ûl®niddâ against sin & uncleanness Zc 131; c) in the interest of, in favor of: h¹yâ l¹nû was for us Ps 1241; — 8. ‘ethical dat.’: pers. ref. same as subj. of vb., emphasizing the interest or share the subj. has in the action; oft. omitted in Eng. transl.: wayy¢lek lô he went (for himsf.) Ex 1827, watt¢šeb l¹h Gn 2116; oft. w. impv. lek-l®k¹, go Gn 121, b®raµ l®k¹, flee 2743; — 9. expresses belonging (to a given party, group, leader): h¢mmâ l®y¹rob±¹m are of (the people of) Jeroboam 1K 1411, lœ° °ehyeh l¹kem I am not concerned w. you Ho 19; — 10. > ‘dat. of possession’: y¢š lî & °ên lî I (do not) have > (elliptical) lî ‘belongs to me’: lô hayy¹m the sea is his Ps 955; — 11. preparation, disposition, fitness: yôm l®yhwh, a day (prepared) for Y. Is 212, l¹kem l®da±at it is your affair to know Mi 31, lœ° l¹kem it is not your affair Ezr 43, l®yhwh hayšû±â help lies w. Y. Ps 39, l¹°¹d¹m (does not) lie w. man = in the power, disposition of man Je 1023; °al lamm®l¹kîm it is not for kings = kings are not to (drink wine) Pr 314; °ên lî kesef, it is not a matter of (silver) 2S 214; — 12. expresses result, product of an action: wayhî h¹°¹dam l®nefeš µayyâ changed into a living
being Gn 27, wayyiben yhwh °et-haƒƒ¢l¹± l®°iššâ into a woman 222; wayy¢ƒ¢° l®µofšî go out as a free man Ex 212; — 13. genitive-relationship for indef. nouns: b¢n l®yišay a son of Jesse 1S 1618, °œh¢b l®d¹wid a friend of D. 1K 515, mizmôr l®d¹wid Ps 31 & oft.; — 14. thus l® replaces gen. a) after a noun or noun-substitute wh. cannot be (specifically) in the cs.: °aµat l¹hem one of them Ez 16, š®nat š®tayim l®d¹r®y¹weš = in the 2nd year of D. Hg 11, dimkem l®nafšœtêkem your own blood Gn 95; b) instead of 2 gens.: dibrê hayy¹mîm l®malkê of the kings of 1K 1531; — 15. reinforces a prep.: mittaµat l® Gn 17, s¹bîb l® Ex 1613; — 16. expressing w. a noun an adverbial phrase of situation, manner: l¹rœb in abundance Gn 4816, l¹‰œhar in clearness Ex 2410; w. sf. l®°ittî I comfortably Gn 3314, l®baddô he alone 4420; — 17. distributive: a) w. sg. repeated: labbœqer labbœqer, every morning 1C 927; b) w. pl.: lirg¹±îm every moment Is 273; — 18. specification: expresses that in respect to wh. s.thg is affirmed: in (regard to), concerning: l®±œšer (excelled everyone) in riches 1K 1023, l®m¹tôq (like honey) in sweetness Ez 33; lô with ƒiwwâ concerning him Est 32; ? > l® of comparison: ƒ¹±îr lihyôt too little to be Mi 51, ‰ôbîm… l®rê­µ sweeter than… SS 13; — 19. indicates the composition of the whole by sections: according to, by: l®mînô according to its kind Gn 111, ûl®°alfêkem and by your 1000’s 1S 1019 , h¹°¹reƒ l®°ark¹h ûl®roµb¹h the land by ( = in) its length & breadth Gn 1317; — 20. in the later period, like Aram., l® (in relation to, in the direction of) may introduce the logical dir. obj., usu. pers.: w. q¹r¹° Gn 15, l¹qaµ Je 402, ±¹zab 1C 1637 &c.; — 21. in mng. namely, logical apposition: l®malkê namely the kings of Je 118; l®kol-k®lê specifically all the utensils of Ex 2719 ; — 22. introduces cause or reason: for, because of: lifƒ®±î for wounding me Gn 423, l®rekeb Is 369; — 23. w. pass. vbs. introduces the originator of the action (subj. of corresponding active vb.): b¹rûk °abr¹m l®°¢l blessed be A. by God Gn 1419, nibµar l®kœl is preferred by all Je 83; — 24. used w. labels, inscriptions, but best omitted in transl.: l®mah¢r š- Is 81, lîhûdâ Ez 3716; — 25. l® w. inf., expressing: a) purpose: lir°ôt (in order) to see Gn 115, lihyôt °alm¹nôt š®l¹l¹m (different subj.) in order that widows might be their spoil Is 102; b) completion of incomplete verbal ideas: after y¹kœl be able to Gn 451 °¹bâ want to Ex 1027, µ¹f¢ƒ delight to Ju 1323, µ¹dal cease Ps 364; c) a more precise determination of the governing vb., translated adverbially: hê‰îb lir°ôt see rightly Je 112, hirbâ la±­´ôt do much 2K 216, higdîl la±­´ôt do s.thg great Jl 221; d) accompanying circumstance: liš°ôl (know that your wickedness is great) in that you asked 1S 1217; l®l¢dâ (no strength) that one might bring forth (children) Is 373; l¢°môr namely (« I °¹mar 2.); e) h¹yâ w. l® & inf.: wayhî lidrôš he aimed to seek 2C 265, wayhî lisgœr was to be closed Jos 25, w®h¹yâ l®b¹±¢r is to be grazed off Is 55; f) after y¢š: y¢š l®dabb¢r it is necessary to speak 2K 413; y¢š l®yhwh l¹tet l®k¹ Y. can give you 2C 259; g) after lœ°, l® & inf.: lœ° l®hityaµ¢š was not to be registered 1C 51, lœ° l¹ƒ¢°t no one may ( = is to) carry 1C 152; h) l® & inf. as the vb. of an indep. clause, equivalent to saying that s.thg will, must, is to happen: meh la±­´ôt what can one do? 2K 413, ma lla±­´ôt what was there ( = would there have been) to do? Is 54; wayhî haššemeš l¹bô° was setting Gn 1512; l®hakkôt you should have struck 2K 1319; — i) time: lifnôt ±ereb toward evening Gn 2463, lifnôt bœqer Ex 1427. (pg 169)
II l.: emphatic, vocative: is evident e.g. be-
fore impv.: l®hôšî±¢nî do save me! Is 3820; before subj., for emphasis: l®yhwh maginn¢nû yes, Y. is our shield Ps 8919, kîl®keleb µay hû° ‰ôb for certainly a living dog is better … Ec 94; before pred.: bat-±ammî l®°akz¹r is certainly cruel La 43; for reinforcement: l®kol-n¹dîb everyone who is willing 1C 2821; to sum up at the end of a narrative: l®sîµôn … l®±ôg namely S. & Og Ps 13510f; this l® is oft. debatable, or identified w. I l® 20.; written al{ 1S 209 2K 526. (pg 170)

dAbK’ noun common masculine singular absolute

Hol3675 dAbK’
dAbK’ & 2 × dboK’ (ca. 200 ×): cs. dAbK., sf. AdAbK..

I. non-theological: — 1. weight, burden Is 2224; — 2. a) possessions Gn 311; b) (impressive) appearance, weightiness Gn 453; k®bôdô coll. his nobles Is 513; c) great number Ho 911; — 3. splendor, magnificence: of woods Is 1018, Lebanon Is 352, temple Hg 23; — 4. distinction, respect, mark of honor: a) gift of honor 1S 65, seat of honor 1S 28; b) || riches &c. 1K 313; c) honor: abs. Pr 1533, of Isr. Is 103; d) n¹tan k¹bôd show honor to Pr 268.

II. theological: — 1. give honor to Y. (« I 4. c): a) w. ´îm Jos 719, w. n¹tan Je 1316 &c.; b) Y. is the k¹bôd of the godly &c. Ps 34; Y. is likbôd for Jerus. Zc 29; Y. is Isr.’s k¹bôd Je 211; — 2. k®bôd yhwh: a) fixed phrase, 1K 811, 10 × Ez; power, authority, honor of God, but also connected with manifestations of light; b) oth. expr. for God: k®bôd °¢l Ps 192; melek hakk¹bôd Ps 247-10 &c.; c) as the outward appearance of Y.: appears to elders Dt 524; Moses sees Ex 3313; seen in sanctuary Ps 268, clouds Ex 1610; d) appears at sacrifice Lv 96 & elsewh.; e) manifestations in wider sense: fills the whole earth Is 63, will be set among the nations Ez 3921. (pg 151)

w> particle conjunction z[o noun common masculine singular absolute homonym 1

Hol6175 z[o
z[o, rarely zA[: -z[o, -z[‘, sf. AZ[u, hZO[u, ^Z>[u, ^Z>[‘, ^Z”)[u, %ZE[u, yZI[u, yZI[‘, WnzEA[, ~k,Z>[u, AmZ”[u: — 1. strength, power Is 210; adv. w. strength Ju 521 ; in comb., = strong: migdal-±œz Ju 951 &c.; ±œz p¹n¹yw his stern face Ec 81; — 2. said of God: ±œz yhwh Mi 53 & many comb.; — Note: Koehler-Baumgartner (first edition) proposes a II ±œz ‘protection, refuge, shelter,’ w. forms identical w. I ±œz ‘strength’, but derived fm. ð ±wz ‘take shelter’ rather than fm. ð ±zz ‘be strong’; this proposal has not won acceptance, and recently oth. have sugg. for the cited passages the mng. ‘fortress’; therefore 3. fortress Ps 5918. (pg 269)
Hol2098 w>
w>: form: mostly w>, but a) W before b, m, & p, & before cons. w. simple shewa; b) w” immediately before tone-syl.: ht’y>b'(ñw”; c) w:, w<, w” (w©) before cons. w. corresponding µatef: ynIa]w:; d) wI before y>: yhiywI; e) w: w. dageš forte & w” before a in impf. consec.; — 1. and, connecting 2 words or phrases: °ereƒ w®š¹mayim; oft. in hendiadys: š¹lôm w¹šeqet complete peace 1C 229; — 2. connecting 3 or more words, standing either a) before every word but the first: yayin w®qayiƒ w®šemen Je 4010, or b) only before the last: bammiqneh bakkesef ûbazz¹h¹b Gn 132; the 3rd–5th words have w® 2K 235; — 3. intensifying: also, even: ûb®môt¹m and in … too 2S 123; — 4. inclusive: with, and in addition: ûmaƒƒôt Ex 128; — 5. explanatory: and indeed: ûb®°app®kem Am 410; namely w®deber 1C 2112; — 6. w® > or in conditional & interr. clauses: ûb®°ištô or his wife Gn 2611; — 7. in repetition of a word, w® expresses variety: °eben w¹°eben various weights Pr 2010; — 8. after k® ‘as,’ w® = so: ûš®mû±â ‰ôbâ so is good news Pr 2525; — 9. w® … w® both … and Nu 914; — 10. connecting 2 or more clauses: w®hû° g¹r Ju 1916 ; — 11. a circumstantial clause introduced by w® becomes like a relative clause: w®h¢m and they = who Gn 1413, ûš®m¹h and her name = whose name Gn 161; — 12. in older Heb. a 2nd clause introduced by w® adds accompanying circumstances, supplementary comments, &c.: w®n¹±¹l and in doing so closed … Ju 323; — 13. connecting impvs. & jussives: Ju 196; — 14. connecting comparisons & parallelisms: Jb 57; — 15. w. antitheses, w® = but: w®°et-b®rîtî but my covenant Gn 1721; — 16. a series of clauses w. w® may express alternatives: whether … or Ex 2116; — 17. introducing clauses of conditions or circumstances: w®hî° yœšebet while she sat Ju 139; — 18. taking up the subj. of a main clause preceded by a clause of circumstance: w®hî° š¹l®µâ then she sent Gn 3825; — 19. similarly w® can be translated by a great variety of conjunctions: w®°¹nœkî since I Gn 152, w®š¹w° because Ps 6013 &c.; — 20. introducing an asseveration: w®°attem ±¢day Is 4312; — 21. after a command, question, or denial, w® before a juss. or coh. expresses subordination: w®°¢d®±â so that I may know Gn 4234; — 22. likewise, following an impv. or juss., w. w® + impv.: wehy¢h so that you are Gn 122; — 23. introducing an apodosis after a conditional clause: w®y¹l®dû then … Gn 318; — 24. similarly when the conditional clause is a ‘casus pendens’: w®nikr®tâ Gn 1714; — 25. introducing the verb after word of time: bayyôm hašš®lîšî wayyi´´¹° Gn 224; — 26. introducing deductions & qns. (oral style): w®h¹šîbû so repent! Ez 1832; w®°ayyô and where is he? Ex 220; — 27. as impf. consec., vocalized wa in expressing the progression of the action: wayyifga± … wayy¹len … wayyaµ­lœm Gn 2811, oft. = (and) then, also after word of time (« 25). Even at beginning of books (Ez Ru Est); as expr. of deduction: watt®sît¢nî so that you … Jb 23; — 28. in the ‘pf. consec.’ w® + pf. after impf. or impv., juss.: °­µapp¢´ ûl®qaµtîm Am 93; l¢k w®°¹mart¹TÄ 2S 75; — 29. other usages before pf.: a) iterative °¢d ya±­leh w®hišqâ Gn 26; b) Aram. for impf. consec. Ec 914-16; c) archival 2K 183ff 234-15; — 30. w® includes the negation of lœ° (Ps 1216) and °al (382). (pg 85)

 

 

There are several verses in particular that I would like to point you to. See the following verse: “When the guards of the house become shaky, And the men of valor are bent, And the maids that grind, grown few, are idle, And the ladies that peer through the windows grow dim, (Ecc 12:3 TNK)” Notice there is ONE house and different occupants performing in positions distinct to the others, yet all are of the same household in the preceding verse.See the following Hebrew Bible Transliterated verse 3 of chapter 12 in Ecclesiastes: ” 3 Bayyôm šeyyäzuº`û šöm•rê haBBaºyit wühi|t•`awwütû ´an•šê heHäºyil ûb䆕lû ha††ö|Hánôt Kî mì`뺆û wüHäš•kû härö´ôt Bä´áruBBôt (Ecc 12:3 BHT)” See below the WTT and WTM with Holladay entries.

 3 בַּיּ֗וֹם שֶׁיָּזֻ֙עוּ֙ שֹׁמְרֵ֣י הַבַּ֔יִת וְהִֽתְעַוְּת֖וּ אַנְשֵׁ֣י הֶחָ֑יִל וּבָטְל֤וּ הַטֹּֽחֲנוֹת֙ כִּ֣י מִעֵ֔טוּ וְחָשְׁכ֥וּ הָרֹא֖וֹת בָּאֲרֻבּֽוֹת׃
(Ecc 12:3 WTT)

B. particle preposition   h; particle article   ~Ay noun common masculine singular absolute homonym 1

Hol3240  ~Ay
I ~Ay (2225 ×): cs. = , sf. ^m.Ay, ~m’Ay; du. ~yIm;Ay, ~yIm'(Ay; pl. ~ymiy”, cs. ymey>, ymeyBi, ŒwI, ŒKi, Œmi; sf. wym’y” (wm’y” Je 1711: Qr wym’y”, Kt AmyO); pl. Dn 1213; !ymiy”; pl. cs. tAmy> Dt 327 Ps 9015; loc. hm’ymiñy”; m.: — 1. day (daylight hours, :: night) Gn 822; rû­µ hayyôm (late afternoon breeze) Gn 38; — 2. day of 24 hours: Gn 15; yôm t¹mîm a full day Jos 1013; yôm yôm day by day, every day Gn 3910; var.: yôm w¹yôm Est 34 &c.; k®yôm b®yôm as (he did) every day 1S 1810; lišlœšet y¹mîm on the 3rd day Am 44; d®bar yôm b®yômô what is necessary for each day Ex 513; kol-hayyôm the whole day Is 626, every day Ps 1403; — 3. special days: yôm haššeleg 2S 2320; yôm ‰ôb holiday Est 817, yôm r¹±â fatal day La 121 &c; — 4. day of Y. (eschatological) Am 518; bayyôm hahû° prophetic introductory formula Am 216, « 5d.; — 5. pl.: a) in genl. šib±at y¹mîm 7 days Gn 810; b) acc. of time: y¹mîm some time Gn 404, šib±at y¹mîm for 7 days Ex 136, šib±at hayy¹mîm these 7 days Ex 137; kol-hayy¹mîm for ever Dt 440, w. lœ° never 1S 232; c) miyy¹mîm after a time Ju 114; d) eschatological hinn¢h y¹mîm b¹°îm 2K 2017; — 6. pl. w. more spec. mng.: a) w. gen., y®mê ±ôl¹m Am 911 ; b) w. vb.: y®mê h®yôt (all) the time that he was … 1S 224; c) lifetime: y®mê š®nê µayyéka Gn 478, miyy¹mék¹ as long as you live 1S 2528; time of government y®mê dawîd 2S 211; d) layy¹mîm spec. (end-)time Dn 1014; — 7. pl.: extent of time: a year: a) zebaµ hayy¹mîm yearly offering 1S 121 219 206; season of 4 months 1S 277, presumably also 1K 1715, cf. Gn 2455 404; b) miyy¹mîm y¹mîmâ from year to year, yearly 1S 13 219; c) y¹mîm as appos. after expr. of time: miqq¢s š®n¹tayim y¹mîm after 2 full years Gn 411; µœdeš y¹mîm Gn 2914, y®raµ y¹mîm 2K 1513 a (full) month; — 8. du. yôm °ô yômayim Ex 2121 &c.; — 9. hayyôm: a) on the specific day 1S 14; one day 2K 48; b) this day, today Gn 414; hayyôm hazzeh (just) today 2S 1820; — 10. w. prep.: a) b®yôm: a) w. noun clause: (in the day) when … Ps 1023, when (he spoke) Ex 628; ß) w. inf.: b®yôm ±­´ôt on the day when (Y.) made Gn 24; w. inf. nif. b®yôm hibb¹r®°¹m Gn 52; g) b®yôm ha‰‰¹m¢°/ha‰‰¹hôr when s.thg is (un)clean Lv 1457; b) bayyôm: a) during the day Gn 3140; ß) at once Pr 1216; g) bayyôm hahû° then Gn 1518; d) at the same time Ezr 834; e) bayyôm hazzeh this day Gn 711, b®±eƒem hayyôm hazzeh (just) today 1S 1113; z) bayyôm hahû° eschatological Am 911 « 4. above; c) w. k®: a) k®yôm b®yôm « 2. above; ß) kayyôm today, now Is 584; first Gn 2531; kayyôm hazzeh today, now Gn 5020; kayyôm hahû°, w. lœ° was not a day like it Jos 1014; k®hayyôm just now 1S 913; d) l®yôm w. gen.: on the day of Is 103; e) miyyôm from the day when, since: a) w. inf. Ex 106; ß) w. finite vb.: miyyôm dibbartî since I … Je 362; g) l®mîmê 2K 1925 since; f) w. ±ad: ±ad-hayyôm Gn 1937f, ±ad-hayyôm hazzeh Gn 2633 until today; ±ad ±eƒem hayyôm hazzeh until this very day Lv 2314. (pg 131)
II ~Ay: — 1. wind, storm SS 217, ? Zp 22 (« comm.); — 2. breath, q®šeh hayyôm Jb 3025. † (pg 131)

Hol1918  h;
h;: w. dageš forte &c. « gramm., def. art., the: I: — 1. in older & poet. Heb., oft. omitted, š¹mayim & °ereƒ Is 12; art. then had demonstr. mng.: hayyôm, the day there, today Gn 414, happa±am this time; — 2. rarely,, before fin. vb., introducing rel. clause heh¹l®kû who went Jos 1024; — 3. before pt., as appos.: hannœt¢n who gives Gn 4921.

II. def. art.: — 1. individually, w. known noun: h¹±îr the (already mentioned) city Gn 115; — 2. w. voc.: hammelek (O) king! 1S 249; — 3. w. proper nouns, spec. hayyard¢n, hakkarmel, hall®b¹nôn, ha´´¹‰¹n; — 4. indicates the spec. category: k¹b¢d bammiqneh rich in cattle Gn 132; spec. category of men: haƒƒ¹dîq the righteous (coll.) Ec 317; h¹rœ±eh the shepherd(s) (coll.) > a shepherd; — 5. in comparison: kammœƒ like chaff Ps 14; lacking when comparison is more spec. described: k®q¢n m®šullaµ Is 162; — 6. w. abstracts: baƒƒ¹m¹° w. thirst Is 4117. (pg 75)

Hol913  B.
B.: alw. proclitic, vowel varies: ~d’B., ~D’B;, tWmd.Bi, !Ara]B;, ~Ada/B,, yrix\b’ (b©), ~yhil{aBe; sf. yBi; ^B., hk’B. 4× & %B'(; f. %B’; AB & hBo Je 1724 †; HB’; pl. WnB’ñ; ~k,B’, !k,B’; ~h,B’, ~B’, 3× hM’heB’ñ; f. !heB’, !h,B’, 3× hN”heñB’: basic mng. local & instrumental, in, at: — 1. (remain) in: babbayit, b¹°¹reƒ; abstract: b®±ênê in the eyes of = in the judgment of, Gn 164; spatial mng. reinforced, b®qereb, b®tôk; — 2. (be) among (a group), baggôyîm La 13; — 3. before sg., expressing type or character (‘beth essentiae’), as: b®°¢l šadday, as El Sh. Ex 63; — 4. (area) within (which): biš±¹rék¹ within your gates Ex 2010; — 5. with a high object, on: b®µœr¢b on Horeb 1K 89; — 6. temporal: bayyôm on the (7th) day Gn 22, bašš¹nâ h¹hî° (in) that year Ju 108; — 7. characteristic, circumstantial: b®š¹lôm in peace 1S 297; Is 911 b®kol-zœ°t in all this > in spite of all this; — 8. according to: b®derek according to the way of Is 1024•26; — 9. after vbs. of motion, into: Gn 198; — 10. fm. idea of remaining come exprs. like yôm b®yôm day by day Ne 818; — 11. w. vbs. such as ‘grasp’, ‘persist’, ‘trust’; expr. of pleasure & aversion w. vbs. of perception: ‘look into’ > ‘look w. pleasure at,’ Ob (12); — 12. sharing: a) (together) with, (build) Zc 615; b®lœ°, b®°ên, biblî, b®°efes without; hostility, against: nilµam b® fight against Ex 110; — 13. oft., coupled w. ±ad, l®, or hê local, (away) from: b®´¢±îr °ad from S. to Dt 114; — 14. more than, b¹hem Ps 893; — 15. means, tool: a) b®šôr (plow) with an ox Dt 2210; b) God speaks through (by) a prophet 1K 2228; c) swear by God Gn 2123; — 16. price, value: b®kesef for silver Gn 239; — 17. material: b®m¹r°œl from mirrors Ex 388; — 18. cause: because of, for the sake of (five men) Gn 1828; — 19. in later material, a substitute for °et acc., p¢ra´ b®y¹dayim spread out hands La 117; — 20. w. inf. cs., when, b®hibb¹r®°¹m when they were created Gn 24; — 21. oft. missing before bayit, petaµ: š®bî bêt°¹bîk stay in your father’s house Gn 3811. (pg 32)

v; particle relative   [wz verb qal imperfect 3rd person masculine plural

Hol2161  [wz
[wz: qal: impf. W[zUy”; pt. [z”: tremble Ec 123, w. min before Est 59. †

pilp.: pt. ^y[,z>[.z:m.: make tremble, oppress Hb 27. † (pg 87)

Hol8302  v;
v; w. doubling of following cons., v’, v, if doubling impossible, or before ¹ or œ, > v. before ~h, Ec 318; alw. proclitic: 139 ×: Ec 68 ×, SS 32 ×; usage identical w. rv,a]: a) introducing nominal clause after noun: kaµœl še±al like the sand wh. is upon Ju 712; šellî my SS 16, b®šellî for my sake Jon 112; b) introducing verbal clause: šehikkâ who struck down Ps 1358; c) in rel. clause w. deferred adv. or prep. + sf.: še- … b¹h where SS 88, še±i‰‰®râ lô w. wh. she crowned him SS 311; w. preceding k® Ec 127; note also šekkull¹m who all, all of whom SS 42 66; d) after vb. of saying, knowing, &c.: that: š¹°attâ that it is thou Ju 617; ±ad-ša until Ju 57; > for SS 57. (pg 355)

rmv verb qal participle masculine plural construct

Hol8758  rm;v’
rm;v’: qal (420 × ): pf. Œv, rm'(v’, Wrm'(v’, sf. Arm’v., hr’m’v., ( < *Hr’m’v.), ^yTir.m;v., ynIr;m’v.; impf. rmov.yI, -rm’v.yI, hr’m.v.a,, hr’moñv.a, Ps 5910, sf. ^r.m’v.yI, ~rem.v.Ti; impv. rmov., -rm’v., hr’m.v’, Wrm.vi, sf. ynIrem.v’; inf. r¿AÀmov., Arm.v’, ^r.m’v., abs. r¿AÀmov’; pt. rmevo, ~yrim.vo, yrem.vo, sf. ^yr,m.vo, pass. rWmv’, hr’muv.: — 1. watch, guard: obj. garden Gn 215, sheep 1S 1720; šœm¢r habb®g¹dîm the priest who looks after the cultic cleanness of priestly garb 2K 2214; šœm¢r hann¹šîm custodian of harem Est 23; š®mœr nafšô spare his life Jb 26; — 2. š¹mar w. b® 2S 1812, w. °el 1S 2615, w. ±al 1S 2616 be careful about, protect; š¹mar min keep, protect fm. Ps 1217; — 3. save, retain: obj. food Gn 4135, silver or goods Ex 223; obj. d¹b¹r keep in mind Gn 3711; obj. anger Am 111, ellipt. Je 35; — 4. protect > observe, watch 1S 112 Is 4220; š¹mar °el keep patiently observing 2S 1116; š¹mar l® consider 2C 511; — 5. w. a 2nd vb. = do s.thg carefully, attentively: š¹mar w®±¹´â Dt 46 = š¹mar la±­´ôt 51; š¹mar l®dabb¢r speak accurately, faithfully Nu 2312; — 6. keep watch, stand guard: šœm®rîm guards Ju 124, šœm®rîm mišm¹r Ne 1225; w. acc. keep in custody Jb 1014; — 7. w. acc. of thg. observe, keep (an order, agreement, obligation): derek yhwh Gn 1819, b®rît 179; — 8. revere Ps 317.
nif.: pf. rm;v.nI, rm'(v.nI, Wrm'(v.nI; impf. rmeV’yI, Wrme(V’yI; impv. rmeV’hi, rm,V'(hi, yrim.V'(hi, Wrme(V’hi: — 1. be protected Ho 1214; — 2. be on one’s guard, be careful, oft. w. ‘ethical dative’ lô &c., w. min = of, not to Gn 3129, w. b® 2S 2010, w. pen that … not Gn 246, w. °al not to Ex 1028; abs. be on one’s guard, be careful 2K 610; nišmar l®nafšô (or b®-) Dt 415 Je 1721 be on one’s guard, be careful.

piel: pt. pl. ~yriM.v;m.: revere Jon 29. †

hitp.: impf. rMeT;v.a,w”, hr’M.T;v.a,w”: be on one’s guard, be careful 2S 2224 Ps 1824. † (pg 378)

h; particle article   tyIB; noun common masculine singular absolute homonym 1

Hol1052  tyIB;
I tyIB; (2000 ×): cs. tyBe; sf. ytiyBe, ^t.yBe, ~t’yBe; pl. ~yTiB'( (b¹tîm), yTeB'(, sf. ^yT,B'(, AmyTeñB'(; loc. ht’yIB;ñ, ht’y>B'(ñ, cs. ht’yBe Gn 282 (6 ×), m.:

A. house (of mud, brick, stone): — 1. dwelling, oft. a single room for man & animals Ju 1131; — a) bêt hammelek palace & b¹tê h¹±¹m Je 398; °­šer ±al habbayit steward Gn 394, majordomo 4316•19; — b) god’s house, temple: of Dagon 1S 52; of God at Shiloh Ju 1831, in Jerus. 1K 65; > habbayit (in Jerus.) Ez. 417ff; bêt hammaml¹kâ royal temple (at Bethel) Am 713; Y.’s heavenly palace Ps 369; — c) portion of a house of more than one room: b¹tê haqq®d¢šîm, cubicles of male prostitutes, 2K 237; — 2. place to stay: Sheol Jb 1713, halo of a fire Ez 127, spiderweb Jb 814; bêt ±ôl¹m = grave Ec 125; container: b¹tê nefeš perfume-bottles Is 320; b¹tê l®b¹dîm rings for the poles Ex 2527; — 3. the interior: báytâ inwards 1K 725; mibbayit Gn 614; — 4. household, family: a) bêt®kâ = wife/wives, children, servants Gn 71; subdivision of mišp¹µâ Jos 714; y®lîd bayit homeborn slave Gn 1727; — b) bêt par±œh Ph.’s court Gn 504; bêt d¹wîd dynasty of D. 1K 1226; — c) b¹nâ bayit start a household Pr 2427; ±¹´â b¹tîm give blessing of children Ex 121; — 5. bêt °¹b, pl. bêt °¹bôt, paternal family Gn 2438; ell. > °¹bôt Ex 625.

B. In place-names; for details, « comm. & dict. of the Bible: — 1. !w<a’ tyBe, defamation of lae-tyBe; — 2. lae¿-ÀtyBe, gentilic ylia/h’ tyBe; — 3. lc,aeñh’ tyBe; — 4. tyBe laber.a;; — 5. [;Bev.a; tyBe; — 6. l[;B; tyBe !A[m., > !A[m. l[;B;; > !A[m. tyBe; > ![oB.; — 7. yair.Bi tyBe; — 8. hr’B’ tyBe; — 9. rdeG” tyBe; — 10. lG”l.GIh; tyBe; — 11. lWmG” tyBe; — 12. !G”h; tyBe; 13. tyBe ~yIt;l’b.Di; — 14. !AgD’ tyBe; — 15. ~r’h’ tyBe; — 16. !r’h’ tyBe; — 17. hl’g>x’ tyBe; — 18. !n”x’ tyBe; — 19. !¿AÀro¿AÀxo¿-ÀtyBe; — 20. ba’Ay tyBe; — 21. t¿AÀmoyviy>h; tyBe; — 22. rK'( tyBe; — 23. ~r,K,h; tyBe; — 24. tyBe tAab’l.; — 25. ~x,l, tyBe, ~x,l'( tyBe, gentilic ymix.L;h; tyBe; — 26. hr’p.[; tyBe; — 27. aALmi tyBe; — 28. !A[m. tyBe; = l[;B; tyBe !A[m. & !A[m. l[;B;; = ![oB.; — 29. tyBe hk'[]m;; — 30. qx’r.M,h; tyBe; — 31. tyBe tAbK’r.M;h;; — 32. hr’m.nI tyBe; — 33. tyBe !d,[,; — 34. tw<m’z>[; tyBe; — 35. qm,[eh’ tyBe; — 36. tAn[] tyBe; — 37. tn”[] tyBe; — 38. ~y[iroh’ tyBe; — 39. hb’r'[]h’ tyBe; — 40. jl,P, tyBe; — 41. rA[P. tyBe, = rA[P. l[;B; < *rA[P. l[;B; tyBe; — 42. #CeP; tyBe; — 43. rWc tyBe; — 44. bAxr. tyBe; — 45. ~r’h’ tyBe, = !r’h’ tyBe; — 46. bk’re tyBe; — 47. ap’r’ tyBe; — 48. !a’v. tyBe > !v’ tyBe & !v; tyBe; — 49. hJ’Vih; tyBe; — 50. tyBe vm,v,, vm,v'( tyBe; — 51. hm’r.g:AT tyBe; — 52. x;WPT; tyBe. (pg 39)
II *tyIB;: f. of *!yIB;; cs. tyBe: between Ez 419 Jb 817; bêt n®tibôt crossroads Pr 82. (pg 39)

Hol1918  h;
h;: w. dageš forte &c. « gramm., def. art., the: I: — 1. in older & poet. Heb., oft. omitted, š¹mayim & °ereƒ Is 12; art. then had demonstr. mng.: hayyôm, the day there, today Gn 414, happa±am this time; — 2. rarely,, before fin. vb., introducing rel. clause heh¹l®kû who went Jos 1024; — 3. before pt., as appos.: hannœt¢n who gives Gn 4921.

II. def. art.: — 1. individually, w. known noun: h¹±îr the (already mentioned) city Gn 115; — 2. w. voc.: hammelek (O) king! 1S 249; — 3. w. proper nouns, spec. hayyard¢n, hakkarmel, hall®b¹nôn, ha´´¹‰¹n; — 4. indicates the spec. category: k¹b¢d bammiqneh rich in cattle Gn 132; spec. category of men: haƒƒ¹dîq the righteous (coll.) Ec 317; h¹rœ±eh the shepherd(s) (coll.) > a shepherd; — 5. in comparison: kammœƒ like chaff Ps 14; lacking when comparison is more spec. described: k®q¢n m®šullaµ Is 162; — 6. w. abstracts: baƒƒ¹m¹° w. thirst Is 4117. (pg 75)

w> particle conjunction   tw[ verb hithpael waw consec perfect 3rd person common plural

Hol6168  tw[
tw[: piel: pf. sf. AtW>[i, ynIt'(W>[i, ynIWtW>[i; impf. tWE[;y>, -tW<[;y> inf. tWE[;: make crooked, pervert Jb 83; falsify (balances) Am 85; mislead Ps 11978.

pual: pt. tW”[um.: what is bent, crooked Ec 115. †

hitp.: pf. WtW>[;t.hi: bend (intrans.) Ec 123. † (pg 269)

Hol2098  w>
w>: form: mostly w>, but a) W before b, m, & p, & before cons. w. simple shewa; b) w” immediately before tone-syl.: ht’y>b'(ñw”; c) w:, w<, w” (w©) before cons. w. corresponding µatef: ynIa]w:; d) wI before y>: yhiywI; e) w: w. dageš forte & w” before a in impf. consec.; — 1. and, connecting 2 words or phrases: °ereƒ w®š¹mayim; oft. in hendiadys: š¹lôm w¹šeqet complete peace 1C 229; — 2. connecting 3 or more words, standing either a) before every word but the first: yayin w®qayiƒ w®šemen Je 4010, or b) only before the last: bammiqneh bakkesef ûbazz¹h¹b Gn 132; the 3rd–5th words have w® 2K 235; — 3. intensifying: also, even: ûb®môt¹m and in … too 2S 123; — 4. inclusive: with, and in addition: ûmaƒƒôt Ex 128; — 5. explanatory: and indeed: ûb®°app®kem Am 410; namely w®deber 1C 2112; — 6. w® > or in conditional & interr. clauses: ûb®°ištô or his wife Gn 2611; — 7. in repetition of a word, w® expresses variety: °eben w¹°eben various weights Pr 2010; — 8. after k® ‘as,’ w® = so: ûš®mû±â ‰ôbâ so is good news Pr 2525; — 9. w® … w® both … and Nu 914; — 10. connecting 2 or more clauses: w®hû° g¹r Ju 1916 ; — 11. a circumstantial clause introduced by w® becomes like a relative clause: w®h¢m and they = who Gn 1413, ûš®m¹h and her name = whose name Gn 161; — 12. in older Heb. a 2nd clause introduced by w® adds accompanying circumstances, supplementary comments, &c.: w®n¹±¹l and in doing so closed … Ju 323; — 13. connecting impvs. & jussives: Ju 196; — 14. connecting comparisons & parallelisms: Jb 57; — 15. w. antitheses, w® = but: w®°et-b®rîtî but my covenant Gn 1721; — 16. a series of clauses w. w® may express alternatives: whether … or Ex 2116; — 17. introducing clauses of conditions or circumstances: w®hî° yœšebet while she sat Ju 139; — 18. taking up the subj. of a main clause preceded by a clause of circumstance: w®hî° š¹l®µâ then she sent Gn 3825; — 19. similarly w® can be translated by a great variety of conjunctions: w®°¹nœkî since I Gn 152, w®š¹w° because Ps 6013 &c.; — 20. introducing an asseveration: w®°attem ±¢day Is 4312; — 21. after a command, question, or denial, w® before a juss. or coh. expresses subordination: w®°¢d®±â so that I may know Gn 4234; — 22. likewise, following an impv. or juss., w. w® + impv.: wehy¢h so that you are Gn 122; — 23. introducing an apodosis after a conditional clause: w®y¹l®dû then … Gn 318; — 24. similarly when the conditional clause is a ‘casus pendens’: w®nikr®tâ Gn 1714; — 25. introducing the verb after word of time: bayyôm hašš®lîšî wayyi´´¹° Gn 224; — 26. introducing deductions & qns. (oral style): w®h¹šîbû so repent! Ez 1832; w®°ayyô and where is he? Ex 220; — 27. as impf. consec., vocalized wa in expressing the progression of the action: wayyifga± … wayy¹len … wayyaµ­lœm Gn 2811, oft. = (and) then, also after word of time (« 25). Even at beginning of books (Ez Ru Est); as expr. of deduction: watt®sît¢nî so that you … Jb 23; — 28. in the ‘pf. consec.’ w® + pf. after impf. or impv., juss.: °­µapp¢´ ûl®qaµtîm Am 93; l¢k w®°¹mart¹TÄ 2S 75; — 29. other usages before pf.: a) iterative °¢d ya±­leh w®hišqâ Gn 26; b) Aram. for impf. consec. Ec 914-16; c) archival 2K 183ff 234-15; — 30. w® includes the negation of lœ° (Ps 1216) and °al (382). (pg 85)

vyai noun common masculine plural construct

Hol398  vyai
I vyai (2160 ×): cs. =, sf. yviyai; later pl. ~yviyai Is 533 Ps 1414 Pr 84 †, otherw. ~yvin”a], cs. yven>a;, sf. wyv’n”a], ~k,yven>a;: — 1. man (:: woman) Gn 224, also male of animals Gn 72, man as opp. to animals Ex 117; as opp. to God Gn 3229; male child Gn 41; man as valiant 1S 49; — 2. husband Gn 36, metaph. as God of people Ho 218; — 3. to denote position: a) b®nê °îš those of high rank Ps 493; b) ruler of lower rank, °îš ‰ôb 2S 106•8; — 4. man (as a human being), person: °ammat °îš ordinary cubit Dt 311, b®nê °îš children of men (// b®nê °¹d¹m) Ps 6210, °ereƒ lœ°-°îš land empty of men Jb 3826; — 5. in expr. of station, work: a) appos.: °îš n¹bî° Ju 68; b) w. gen. °îš h¹°­d¹mâ farmer Gn 920; °îš°®lœhîm man of God: °îš h¹°®lœhîm only when the whole phrase is def., 1S 97f :: 91, no specific function, orig. possessor of a spirit; a) in context of prophets: Samuel 1S 96-10; b) in wider sense, Moses Dt 331, David Neh 1224; — 6. pl.: people belonging to s.one, s.thg.: °anšê habbayit servants Gn 3911, °anšê d¹wîd men of D. 1S 233; — 7. sg. or pl. denoting nationality &c., °anšê nîn®w¢h men of N. Jon 35, °îš miƒrî Ex 211; coll. °îš y®hûdâ Is 53; — 8. °îš someone, one Gn 1316, °îš … lœ° Gn 236, °îš … °al Ex 1619 no one; — 9. each (one), °îš µ­lœmô Gn 405; — 10. in expr. of reciprocity: each other, °îš °¹hîw, °îš r¢±¢hû Ex 3227; — 11. each one (in his turn): l®°îš Je 2336 (oth.: 9); °îš °îš Lv 1713 & °îš w®°îš Ps 875 & °îš w¹°îš Est 18 every one (no matter who). (pg 14)
II vyai Pr 1824: « vai. † (pg 14)

h; particle article   lyIx; noun common masculine singular absolute

Hol2499  lyIx;
lyIx; (245 ×): lyIx'(, cs. lyxe, sf. ^l'(yxe, ~l’yxe; pl. ~yliy”x], sf. ~h,leyxe Is 306: — 1. capacity, power: sexual Pr 313, of horse Ps 3317; °¹zar µayil gird onesf. w. strength 1S 24; never of God’s power; — 2. property, wealth: a) in genl. Gn 3429; ±¹´â µayil gain wealth Dt 816; µêl t®mûrâ business profit Jb 2018; > b) °îš µayil wealthy landowner, qualified, fit for military service (« below), brave 1K 142, °anšê µayil Gn 476; ben-µayil of good family, valiant 1S 1452, pl. b®nê-µayil Dt 318; °¢šet-µayil worthy wife Pr 124; c) gibbôr µayil brave man Ju 111; as a designation of class: (large) landowner, obligated to military service & the furnishing of a certain number of men; then valiant man w/o regard to property; — 3. army Ex 144 &c.; µayil g¹dôl Ez 1717, µayil k¹b¢d 2K 614: kol-µêl ±am ûm®dînâ all the armed host of a people & a satrapy Est 811; — 4. (foreign) upper classes of a city (important by virtue of property & military value) Ne 334. (pg 103)

Hol1918  h;
h;: w. dageš forte &c. « gramm., def. art., the: I: — 1. in older & poet. Heb., oft. omitted, š¹mayim & °ereƒ Is 12; art. then had demonstr. mng.: hayyôm, the day there, today Gn 414, happa±am this time; — 2. rarely,, before fin. vb., introducing rel. clause heh¹l®kû who went Jos 1024; — 3. before pt., as appos.: hannœt¢n who gives Gn 4921.

II. def. art.: — 1. individually, w. known noun: h¹±îr the (already mentioned) city Gn 115; — 2. w. voc.: hammelek (O) king! 1S 249; — 3. w. proper nouns, spec. hayyard¢n, hakkarmel, hall®b¹nôn, ha´´¹‰¹n; — 4. indicates the spec. category: k¹b¢d bammiqneh rich in cattle Gn 132; spec. category of men: haƒƒ¹dîq the righteous (coll.) Ec 317; h¹rœ±eh the shepherd(s) (coll.) > a shepherd; — 5. in comparison: kammœƒ like chaff Ps 14; lacking when comparison is more spec. described: k®q¢n m®šullaµ Is 162; — 6. w. abstracts: baƒƒ¹m¹° w. thirst Is 4117. (pg 75)

w> particle conjunction   ljb verb qal waw consec perfect 3rd person common plural

Hol1039  ljB
ljB: qal: pf. Wlj.B'(: be idle, inactive Ec 123. † (pg 37)

Hol2098  w>
w>: form: mostly w>, but a) W before b, m, & p, & before cons. w. simple shewa; b) w” immediately before tone-syl.: ht’y>b'(ñw”; c) w:, w<, w” (w©) before cons. w. corresponding µatef: ynIa]w:; d) wI before y>: yhiywI; e) w: w. dageš forte & w” before a in impf. consec.; — 1. and, connecting 2 words or phrases: °ereƒ w®š¹mayim; oft. in hendiadys: š¹lôm w¹šeqet complete peace 1C 229; — 2. connecting 3 or more words, standing either a) before every word but the first: yayin w®qayiƒ w®šemen Je 4010, or b) only before the last: bammiqneh bakkesef ûbazz¹h¹b Gn 132; the 3rd–5th words have w® 2K 235; — 3. intensifying: also, even: ûb®môt¹m and in … too 2S 123; — 4. inclusive: with, and in addition: ûmaƒƒôt Ex 128; — 5. explanatory: and indeed: ûb®°app®kem Am 410; namely w®deber 1C 2112; — 6. w® > or in conditional & interr. clauses: ûb®°ištô or his wife Gn 2611; — 7. in repetition of a word, w® expresses variety: °eben w¹°eben various weights Pr 2010; — 8. after k® ‘as,’ w® = so: ûš®mû±â ‰ôbâ so is good news Pr 2525; — 9. w® … w® both … and Nu 914; — 10. connecting 2 or more clauses: w®hû° g¹r Ju 1916 ; — 11. a circumstantial clause introduced by w® becomes like a relative clause: w®h¢m and they = who Gn 1413, ûš®m¹h and her name = whose name Gn 161; — 12. in older Heb. a 2nd clause introduced by w® adds accompanying circumstances, supplementary comments, &c.: w®n¹±¹l and in doing so closed … Ju 323; — 13. connecting impvs. & jussives: Ju 196; — 14. connecting comparisons & parallelisms: Jb 57; — 15. w. antitheses, w® = but: w®°et-b®rîtî but my covenant Gn 1721; — 16. a series of clauses w. w® may express alternatives: whether … or Ex 2116; — 17. introducing clauses of conditions or circumstances: w®hî° yœšebet while she sat Ju 139; — 18. taking up the subj. of a main clause preceded by a clause of circumstance: w®hî° š¹l®µâ then she sent Gn 3825; — 19. similarly w® can be translated by a great variety of conjunctions: w®°¹nœkî since I Gn 152, w®š¹w° because Ps 6013 &c.; — 20. introducing an asseveration: w®°attem ±¢day Is 4312; — 21. after a command, question, or denial, w® before a juss. or coh. expresses subordination: w®°¢d®±â so that I may know Gn 4234; — 22. likewise, following an impv. or juss., w. w® + impv.: wehy¢h so that you are Gn 122; — 23. introducing an apodosis after a conditional clause: w®y¹l®dû then … Gn 318; — 24. similarly when the conditional clause is a ‘casus pendens’: w®nikr®tâ Gn 1714; — 25. introducing the verb after word of time: bayyôm hašš®lîšî wayyi´´¹° Gn 224; — 26. introducing deductions & qns. (oral style): w®h¹šîbû so repent! Ez 1832; w®°ayyô and where is he? Ex 220; — 27. as impf. consec., vocalized wa in expressing the progression of the action: wayyifga± … wayy¹len … wayyaµ­lœm Gn 2811, oft. = (and) then, also after word of time (« 25). Even at beginning of books (Ez Ru Est); as expr. of deduction: watt®sît¢nî so that you … Jb 23; — 28. in the ‘pf. consec.’ w® + pf. after impf. or impv., juss.: °­µapp¢´ ûl®qaµtîm Am 93; l¢k w®°¹mart¹TÄ 2S 75; — 29. other usages before pf.: a) iterative °¢d ya±­leh w®hišqâ Gn 26; b) Aram. for impf. consec. Ec 914-16; c) archival 2K 183ff 234-15; — 30. w® includes the negation of lœ° (Ps 1216) and °al (382). (pg 85)

h; particle article   hn”x]jo noun common feminine plural absolute

Hol3036  hn”x]jo
*hn”x]jo: pl. tAnx]jo: (female) miller, metaph. molar Ec 123. † (pg 123)

Hol1918  h;
h;: w. dageš forte &c. « gramm., def. art., the: I: — 1. in older & poet. Heb., oft. omitted, š¹mayim & °ereƒ Is 12; art. then had demonstr. mng.: hayyôm, the day there, today Gn 414, happa±am this time; — 2. rarely,, before fin. vb., introducing rel. clause heh¹l®kû who went Jos 1024; — 3. before pt., as appos.: hannœt¢n who gives Gn 4921.

II. def. art.: — 1. individually, w. known noun: h¹±îr the (already mentioned) city Gn 115; — 2. w. voc.: hammelek (O) king! 1S 249; — 3. w. proper nouns, spec. hayyard¢n, hakkarmel, hall®b¹nôn, ha´´¹‰¹n; — 4. indicates the spec. category: k¹b¢d bammiqneh rich in cattle Gn 132; spec. category of men: haƒƒ¹dîq the righteous (coll.) Ec 317; h¹rœ±eh the shepherd(s) (coll.) > a shepherd; — 5. in comparison: kammœƒ like chaff Ps 14; lacking when comparison is more spec. described: k®q¢n m®šullaµ Is 162; — 6. w. abstracts: baƒƒ¹m¹° w. thirst Is 4117. (pg 75)

yKi particle conjunction homonym 2

Hol3747  yKi
I yKi: scar (from burning) Is 324. † (pg 155)
II yKi: — I. demonstr. particle: — 1. ‘emphatic,’ corroborative, strengthening: a) oft. = yes, indeed: kî rabbâ is certainly great Gn 1820, kî môt t¹mût, yes, you shall surely die 1S 1444; b) introducing positive clauses in an oath (« kî-°im II 1. b), truly Gn 4216; — 2. a) introduces conclusion after condition-clause introduced by °im lœ°: °im lœ° ta°­mînû kî lœ° t¢°¹m¢nû if you are not …, then you will not … Is 79; b) kî °¹z introduces conclusion after a condition introduced by lûl¢°/lûlê: if … had not …, then you would have … Gn 3142; introduced by lu°/lû 2S 197; introduced by °im Jb 1114; c) kî ±attâ introduces a conclusion when the condition is only implied: for then I would have … Jb 313; — 3. kî after a neg. clause: a) rather Gn 35 175 244; b) in a contradicting reply: a) lô° kî no, on the contrary, (you did laugh) Gn 1815b 192 4212b; ß) lô° kî (w/o dagesh lene) no! 1K 322; c) preceding negation only implied Gn 3116; — 4. (nothing …) but, except 1S 1825; — 5. in an objection raised by the speaker: but would he really …? 1K 827.

II. true conj.: — 1. causal (causal clause before main clause): because Gn 314; — 2. causal clause after main clause: for Ps 63; introducing an interpretation Is 57; two reasons, kî … kî for … and Gn 319, kî … w®kî Gn 3311; — 3. a reason, long in existence, is finally recognized, kî ±al-k¢n for that is the reason that Gn 198; as a polite formula Gn 185; — 4. comb. a) kî may be separated from its clause by an °im-clause: kî °im for if 2S 183; b) h­kî is it true that …? 2S 91; h­kî implies a positive answer Gn 2736 2S 2319; h­lœ° kî implying a positive answer 1S 101; c) w®kî introducing a rhetorical qn.: it is true, is it not, that …? 1S 2420; d) °af kî, « °af; e) °ak kî only 1S 89; — 5. introduces an obj.-clause after vb. of seeing, hearing, saying, knowing, believing, remembering, forgetting, rejoicing, regretting &c.: that Gn 110 1K 2115; — 6. obj. of the main clause is identical w. the subj. of the subordinate clause: Gn 14 that it was good (oth.: how good it was); reinforced by hû°, hî° Gn 1214; same anticipation w. time-phrase: I know after my death that = I know that after my death … Dt 3129; kî separated fm. governing vb. Jb 204-5; — 7. introducing direct discourse: wattœ°mer kî š¹ma± and she said, ‘he has heard …’ Gn 2933; — 8. comb. °efes kî, ya±an kî, ±ad-kî, ±al-kî, ±¢qeb kî, taµat kî, « °efes, ya±an &c.; « kî °im; — 9. after a main clause which is neg. or interr. (asking information), kî introduces a subordinate clause of definition & amplification: m®°ûmâ kî (I have not done) anything (which could give cause) that (they should put me …) Gn 4015, « Gn 2010 3136; — 10. temporal, when (almost = if) Gn 412; wayhî kî and it happened that = when Gn 61, w®h¹yâ kî and it will happen that = when Gn 1212; subj. placed before kî (« 6): the daughter of any priest, if = if the dau … Lv 219; — 11. conditional: if, in case: kî °¹martî assuming that I say = when, if I say Jb 713; approaches the true ‘if,’ °im; in casuistic laws, kî introduces the basic case (when), and °im the subsidiary cases (if) Ex 212-5 ; later there seems to be no distinction Nu 519f; — 12. concessive: even when, even though Is 1612; kî gam Ec 414; — 13. modal: as Is 559; — 14. final: kî ya±­leh let him go up 1C 2118. (pg 156)

j[m verb piel perfect 3rd person common plural

Hol4849  j[m
j[m: qal: impf. j[;m.yI, j[‘(m.yI, Wj[]m.yI, Wj[‘(m.Ti; inf. j[om.: — 1. be few Lv 2516 Is 2117; become few Je 296 3019 Ps 10739, diminish Pr 1311; — 2. be too small w. min & inf. Ex 124, appear trifling Ne 932. †

piel: pf. Wj[]mi: become few (of teeth) Ec 123. †
hif.: pf. hj’y[im.hi, ~yTij.[;m.hi; impf. jy[im.y:, Wjy[im.T;, ynIjey[im.T;; pt. jy[im.m;: — 1. gather little, few Ex 1617f Nu 1132, take away ( = deduct) few Nu 358; use few (vessels) 2K 43, give less Ex 3015; — 2. diminish, reduce: make the number few (of people) Lv 2622, (of cattle) Ps 10738; obj. price Lv 2516, inheritance Nu 2654 3354; — 3. (by decrease) destroy(people &c.) Je 1024 Ez 2915. † (pg 206)

w> particle conjunction   $vx verb qal waw consec perfect 3rd person common plural

Hol2940  %v;x’
%v;x’: qal: pf. Œx, Wkv.x'(; impf. %v;x.T,, Wkv.x.y:, hn”k.v;x.T,: — 1. be (come) dim, dark: sun Is 1310, °ôr Jb 186, earth Ex 1015; — 2. become dark (eyes) Ps 6924.

hif.: pf. %yvix.h,, yTiñk.v;x]h;w>; impf. %yvix.y:, %vix.Y:w: Ps 10528; pt. %yvix.m;: — 1. darken Am 58, bring darkness 89; — 2. become dark Ps 13912. (pg 119)

Hol2098  w>
w>: form: mostly w>, but a) W before b, m, & p, & before cons. w. simple shewa; b) w” immediately before tone-syl.: ht’y>b'(ñw”; c) w:, w<, w” (w©) before cons. w. corresponding µatef: ynIa]w:; d) wI before y>: yhiywI; e) w: w. dageš forte & w” before a in impf. consec.; — 1. and, connecting 2 words or phrases: °ereƒ w®š¹mayim; oft. in hendiadys: š¹lôm w¹šeqet complete peace 1C 229; — 2. connecting 3 or more words, standing either a) before every word but the first: yayin w®qayiƒ w®šemen Je 4010, or b) only before the last: bammiqneh bakkesef ûbazz¹h¹b Gn 132; the 3rd–5th words have w® 2K 235; — 3. intensifying: also, even: ûb®môt¹m and in … too 2S 123; — 4. inclusive: with, and in addition: ûmaƒƒôt Ex 128; — 5. explanatory: and indeed: ûb®°app®kem Am 410; namely w®deber 1C 2112; — 6. w® > or in conditional & interr. clauses: ûb®°ištô or his wife Gn 2611; — 7. in repetition of a word, w® expresses variety: °eben w¹°eben various weights Pr 2010; — 8. after k® ‘as,’ w® = so: ûš®mû±â ‰ôbâ so is good news Pr 2525; — 9. w® … w® both … and Nu 914; — 10. connecting 2 or more clauses: w®hû° g¹r Ju 1916 ; — 11. a circumstantial clause introduced by w® becomes like a relative clause: w®h¢m and they = who Gn 1413, ûš®m¹h and her name = whose name Gn 161; — 12. in older Heb. a 2nd clause introduced by w® adds accompanying circumstances, supplementary comments, &c.: w®n¹±¹l and in doing so closed … Ju 323; — 13. connecting impvs. & jussives: Ju 196; — 14. connecting comparisons & parallelisms: Jb 57; — 15. w. antitheses, w® = but: w®°et-b®rîtî but my covenant Gn 1721; — 16. a series of clauses w. w® may express alternatives: whether … or Ex 2116; — 17. introducing clauses of conditions or circumstances: w®hî° yœšebet while she sat Ju 139; — 18. taking up the subj. of a main clause preceded by a clause of circumstance: w®hî° š¹l®µâ then she sent Gn 3825; — 19. similarly w® can be translated by a great variety of conjunctions: w®°¹nœkî since I Gn 152, w®š¹w° because Ps 6013 &c.; — 20. introducing an asseveration: w®°attem ±¢day Is 4312; — 21. after a command, question, or denial, w® before a juss. or coh. expresses subordination: w®°¢d®±â so that I may know Gn 4234; — 22. likewise, following an impv. or juss., w. w® + impv.: wehy¢h so that you are Gn 122; — 23. introducing an apodosis after a conditional clause: w®y¹l®dû then … Gn 318; — 24. similarly when the conditional clause is a ‘casus pendens’: w®nikr®tâ Gn 1714; — 25. introducing the verb after word of time: bayyôm hašš®lîšî wayyi´´¹° Gn 224; — 26. introducing deductions & qns. (oral style): w®h¹šîbû so repent! Ez 1832; w®°ayyô and where is he? Ex 220; — 27. as impf. consec., vocalized wa in expressing the progression of the action: wayyifga± … wayy¹len … wayyaµ­lœm Gn 2811, oft. = (and) then, also after word of time (« 25). Even at beginning of books (Ez Ru Est); as expr. of deduction: watt®sît¢nî so that you … Jb 23; — 28. in the ‘pf. consec.’ w® + pf. after impf. or impv., juss.: °­µapp¢´ ûl®qaµtîm Am 93; l¢k w®°¹mart¹TÄ 2S 75; — 29. other usages before pf.: a) iterative °¢d ya±­leh w®hišqâ Gn 26; b) Aram. for impf. consec. Ec 914-16; c) archival 2K 183ff 234-15; — 30. w® includes the negation of lœ° (Ps 1216) and °al (382). (pg 85)

h; particle article   har verb qal participle feminine plural absolute

Hol7694  ha’r’
ha’r’: qal (1140 ×): pf. Œr, ht’a]r’, ht’a'(r’, t’yair’, War’, ~t,yair., Wnyair’, sf. Wha'(r’, ^t.a'(r’, wytiyair.; impf. ha,r.yI, ar,yE, ar.Y:w: ( = hif. impf.), ha,r.Ti, ar,Tew:, haer.Ti Dn 113 War.yI, hn”ya,r.Ti, hN”yaer.Ti Mi 710, unique forms ha,r.YIw: Ez 1828, a,r.YIw: Jb 4216, har,Tew: ( = Kt ha,r.Tiw:, Qr ar,Tew:) Je 37, sf. ynIa;r.yI, Whaer.nI, ynIaur.Ti, ynIaer.YIw:; impv. haer., yair., War., hn”ya,r., inf. cs. Aar., tAar., hw<a]r;, ^t,(Aar., Ataor., abs. haor’, Aar’; pt. ha,ro, cs. haero, sf. yairo, ynIa'(ro, pl. ~yairo, cs. yaero, pass. tAyaur.: — 1. see (no obj.): subj. eye(s) Gn 271; subj. °ereƒ Ps 974; see :: y¹da± perceive Is 69; — 2. r¹°â l® see Ps 646; r¹°â la±ênayim look at outside appearances 1S 167; — 3. r¹°â & 2 acc. see that s.one is righteous (forsaken &c.) Gn 71 Ps 3725; — 4. r¹°â k® see s.thg/s.one as if it is … Ju 936; — 5. obj. of r¹°â is an indep. clause (w/o. conj.): r®°îtem ±¹´îtî you have seen me do Ju 948; — 6. foll. by kî & clause, see that Gn 3814; oft. obj. of r¹°â = subj. of kî-clause: saw the light, that it was good = saw that the light was g. (oth.: saw how good the light is) Gn 14 (« kî 6.); — 7. r¹°â še Ec 213 = r¹°â kî; — 8. l® & inf. as (preceding) obj. of r¹°â La 334-36; — 9. r¹°â in extended mngs.: perceive, become aware of Ho 910; = know (a person, French connaître) Dt 339; look at, consider Gn 115; take any trouble about Gn 3923, subj. God Ex 431, abs. Ps 1011; r¹°â h­ see whether Ex 418, r¹°â mâ see what 2C 196; — 10. r¹°â b®, see (w. emotion): gaze at SS 611; enjoy looking at 1S 619; gloat over Ps 2218; look w. sorrow at Gn 2116; subj. God, see (s.one’s affliction) w. concern Gn 2932 ; r¹°â bakk¹b¢d examine the liver (for divination) in suspense Ez 2126; — 11. see (visions) Is 3010, « rœ°eh, mar°eh; r¹°â baµ­lom Gn 4122; — 12. impv. r®°¢h see! (almost interj., > hinneh) Gn 2727; sg. even in addressing plural Dt 18; so other forms of r¹°â as means of arousing attention 1K 2013; da± ûr®°¢h 1K 207; — 13. r¹°â w. acc. look at (w. disdain, inquisitiveness) SS 16 ; — 14. see = visit 2K 829; — 15. see = choose, select Gn 228 2K 103; r®°uyâ chosen Est 29; — 16. perceive (not w. eyes) Gn 219, notice 1K 104 , subj. l¢b Ec 116; r¹°îtî °ûr I have seen ( = felt, experienced) the fire Is 4416; = get to know, become acquainted with: obj. famine Je 512, life Ec 99; — 17. w. spec, obj.: God Gn 3231, face of God 3310, face of king 2K 2519; — 18. prep.: °el Is 177; b® « 10.; r¹°â bên … l® see the difference between … & Ma 318; r¹°â min watch s.one (& so learn from him) Ju 717; r¹°â ±al look (reproachfully) at (s.one) Ex 521.

nif.: pf. ha’r.nI, ht’a]r.nI, War.nI; impf. ha,r’yE, ar’yE, ar’YEw:, ar’aew”, impv. haer’he; inf. haor’he, tAar’he, tAar’le, Is 112 (< Œhel.); pt. ha,r.nI, ha’r.nI: — 1. appear, become visible: dry land Gn 19, no stone (in building) 1K 618; make one’s appearance 1K 181f (w. °el); — 2. subj. God: appear (w. °el) Gn 127; — 3. nir°â °et-p®nê [yhwh] etc. 1S 122 & elsewh.: w. nif., appear before the presence of Y., but perh. orig. qal, ‘see the face of Y.,’ text then changed for theological reasons.

pual (qal pass.): pf. Waru; be seen Jb 3321. †

hif.: pf. ha’r.h,, t’yair.hi, ytiyaer.h;, sf. ynIa;r.hi, ynIa'(r.h,, ^a]r.h,, ~a’r.h,, Wna’r.h,, ^ytiyair.h,, ~ytiyair.hi, ynIt'(yair.hi, Ps 7120 Qr; impf. ha,r.y:, ar.Y:w:, (like qal!), sf. ynIaer.y:, Whaer.a;, &amp;’a,r.a;, ~War.Y:w:; impv. sf. ynIaer.h;, ynIyair.h;, inf. tAar.h;, ~t’Aar.h;, hk’t.Aar.h;, ~k,t.aor.l;, (< Œh;l.) pt. ha,r.m;: — 1. let, make s.one see, show Gn 121; subj. God, obj. prophets Je 241; — 2. make s.one experience Ps 7120; — 3. spec.: render s.one able to see Dt 133; w. kî, mâ, show s.one that/what 2K 810 Zc 19; w. acc. & b® let me look w. pleasure on (enemies &c.) Ps 5911; w. 3 acc. cause s.one to see s.one else as, show s.one s.one else as 2K 813.
hof.: pf. ha’r.h’, ht’aer.h’, ht’yaer.h’; pt. ha,r.m’: be shown, be made to see s.thg: subj. person, obj. thing Ex 2540 2630 Dt 435; be shown to s.one: subj. thing, °¢t + person Lv 1349. †

hitp.: impf. War’t.YIw:, War’t.Ti, ha,r’t.nI: — 1. look at each other Gn 421; — 2. face each other = try our/their strength w. each other (in battle) 2K 148•11 2C 2517•21. † (pg 329)
ha’r’: Dt 1413 (rd ha’D’ w. mss.?) kite, Milvus milvus. † (pg 329)

Hol1918  h;
h;: w. dageš forte &c. « gramm., def. art., the: I: — 1. in older & poet. Heb., oft. omitted, š¹mayim & °ereƒ Is 12; art. then had demonstr. mng.: hayyôm, the day there, today Gn 414, happa±am this time; — 2. rarely,, before fin. vb., introducing rel. clause heh¹l®kû who went Jos 1024; — 3. before pt., as appos.: hannœt¢n who gives Gn 4921.

II. def. art.: — 1. individually, w. known noun: h¹±îr the (already mentioned) city Gn 115; — 2. w. voc.: hammelek (O) king! 1S 249; — 3. w. proper nouns, spec. hayyard¢n, hakkarmel, hall®b¹nôn, ha´´¹‰¹n; — 4. indicates the spec. category: k¹b¢d bammiqneh rich in cattle Gn 132; spec. category of men: haƒƒ¹dîq the righteous (coll.) Ec 317; h¹rœ±eh the shepherd(s) (coll.) > a shepherd; — 5. in comparison: kammœƒ like chaff Ps 14; lacking when comparison is more spec. described: k®q¢n m®šullaµ Is 162; — 6. w. abstracts: baƒƒ¹m¹° w. thirst Is 4117. (pg 75)

Hol742  hB’rua]
hB’rua]: pl. tABrua], sf. ~h,yteBorua]: — 1. window in the wall through which smoke escapes, chimney Ho 133; in dovecotes Is 608; metaph. of eyesockets Ec 123; — 2. windows in « r¹qê­±, through which rain falls Gn 711 82. (pg 26)

Hol1918  h;
h;: w. dageš forte &c. « gramm., def. art., the: I: — 1. in older & poet. Heb., oft. omitted, š¹mayim & °ereƒ Is 12; art. then had demonstr. mng.: hayyôm, the day there, today Gn 414, happa±am this time; — 2. rarely,, before fin. vb., introducing rel. clause heh¹l®kû who went Jos 1024; — 3. before pt., as appos.: hannœt¢n who gives Gn 4921.

II. def. art.: — 1. individually, w. known noun: h¹±îr the (already mentioned) city Gn 115; — 2. w. voc.: hammelek (O) king! 1S 249; — 3. w. proper nouns, spec. hayyard¢n, hakkarmel, hall®b¹nôn, ha´´¹‰¹n; — 4. indicates the spec. category: k¹b¢d bammiqneh rich in cattle Gn 132; spec. category of men: haƒƒ¹dîq the righteous (coll.) Ec 317; h¹rœ±eh the shepherd(s) (coll.) > a shepherd; — 5. in comparison: kammœƒ like chaff Ps 14; lacking when comparison is more spec. described: k®q¢n m®šullaµ Is 162; — 6. w. abstracts: baƒƒ¹m¹° w. thirst Is 4117. (pg 75)

Hol913  B.
B.: alw. proclitic, vowel varies: ~d’B., ~D’B;, tWmd.Bi, !Ara]B;, ~Ada/B,, yrix\b’ (b©), ~yhil{aBe; sf. yBi; ^B., hk’B. 4× & %B'(; f. %B’; AB & hBo Je 1724 †; HB’; pl. WnB’ñ; ~k,B’, !k,B’; ~h,B’, ~B’, 3× hM’heB’ñ; f. !heB’, !h,B’, 3× hN”heñB’: basic mng. local & instrumental, in, at: — 1. (remain) in: babbayit, b¹°¹reƒ; abstract: b®±ênê in the eyes of = in the judgment of, Gn 164; spatial mng. reinforced, b®qereb, b®tôk; — 2. (be) among (a group), baggôyîm La 13; — 3. before sg., expressing type or character (‘beth essentiae’), as: b®°¢l šadday, as El Sh. Ex 63; — 4. (area) within (which): biš±¹rék¹ within your gates Ex 2010; — 5. with a high object, on: b®µœr¢b on Horeb 1K 89; — 6. temporal: bayyôm on the (7th) day Gn 22, bašš¹nâ h¹hî° (in) that year Ju 108; — 7. characteristic, circumstantial: b®š¹lôm in peace 1S 297; Is 911 b®kol-zœ°t in all this > in spite of all this; — 8. according to: b®derek according to the way of Is 1024•26; — 9. after vbs. of motion, into: Gn 198; — 10. fm. idea of remaining come exprs. like yôm b®yôm day by day Ne 818; — 11. w. vbs. such as ‘grasp’, ‘persist’, ‘trust’; expr. of pleasure & aversion w. vbs. of perception: ‘look into’ > ‘look w. pleasure at,’ Ob (12); — 12. sharing: a) (together) with, (build) Zc 615; b®lœ°, b®°ên, biblî, b®°efes without; hostility, against: nilµam b® fight against Ex 110; — 13. oft., coupled w. ±ad, l®, or hê local, (away) from: b®´¢±îr °ad from S. to Dt 114; — 14. more than, b¹hem Ps 893; — 15. means, tool: a) b®šôr (plow) with an ox Dt 2210; b) God speaks through (by) a prophet 1K 2228; c) swear by God Gn 2123; — 16. price, value: b®kesef for silver Gn 239; — 17. material: b®m¹r°œl from mirrors Ex 388; — 18. cause: because of, for the sake of (five men) Gn 1828; — 19. in later material, a substitute for °et acc., p¢ra´ b®y¹dayim spread out hands La 117; — 20. w. inf. cs., when, b®hibb¹r®°¹m when they were created Gn 24; — 21. oft. missing before bayit, petaµ: š®bî bêt°¹bîk stay in your father’s house Gn 3811. (pg 32)

The other verse is in Gen 18:19. See Holladay entry 6607 definition 6 and 14. The context of Genesis chapter 18 and 19 needs to be thoroughly read. The Lord God is in heaven and on earth. To say otherwise you risk turning YHVH into a Greek God who appears in the flesh but ceases to fill the whole cosmos while in the flesh. This is something only YHVH is known to do. Note that the Lord God is in a meeting together with Abraham alone after the 2 angels depart from them. The Lord God is clearly not consulting the angels. The Lord God is in THE PLURAL and in consultation with Abraham! The Lord God is in heaven while The Lord God is on earth as a man without a human soul, The Eternal Word of the Lord being in its place. The Lord God said, “Shall I hide from Abraham what I am about to do (Gen 18:17).”  Again, the angels leave without saying a word! Abraham SO CLEARLY does not advise the Lord God as to whether He should reveal or not what He was getting ready to do. See immediately below the context of The Lord God’s speech.

17 Now the LORD had said, “Shall I hide from Abraham what I am about to do,
18 since Abraham is to become a great and populous nation and all the nations of the earth are to bless themselves by him?
19 For I have singled him out, that he may instruct his children and his posterity to keep the way of the LORD by doing what is just and right, in order that the LORD may bring about for Abraham what He has promised him.”
20 Then the LORD said, “The outrage of Sodom and Gomorrah is so great, and their sin so grave!
21 I will go down to see whether they have acted altogether according to the outcry that has reached Me; if not, I will take note.”
22 The men went on from there to Sodom, while Abraham remained standing before the LORD.
23 Abraham came forward and said, “Will You sweep away the innocent along with the guilty? (Gen 18:17-23 TNK)

Let us take a hard look now at Genesis chapter 18 verse 17 in order to determine who exactly was the Lord God was addressing when He asked a question that ends at verse 18.  See the following verse to cross reference the Tanakh above with the Hebrew Bible Transliterated. “wyhwh(wa|´dönäy) ´ämär ha|mükassè ´ánî më|´ab•rähäm ´ášer ´ánî `öSè (Gen 18:17 BHT)” The two Hebrew words that are in question are “amar” and “oseh.” Please see immediately below the links to cross reference the two prior Hebrew words:

An analysis reveals that:

  1. The Lord God was in heaven and on earth (otherwise you do great dishonor to Him, equating Him with Zeus ie). See the following verse: “If a man enters a hiding place, Do I not see him? — says the LORD. For I fill both heaven and earth — declares the LORD (Jer 23:24 TNK).”
  2. The Lord God asked a question.
  3. The angels departed from the Lord God and Abraham
  4. The angels provided not anwser on biblical record.
  5. Abraham asked a question to the Lord God after the Lord God asked the Lord God’s question.
  6. The Hebrew word “amar” is a “verb qal perfect 3rd person masculine singular homonym 1“. See immediately below Joüon, Paul, and T. Muraoka. A Grammar of Biblical Hebrew. 2nd ed. Sec 42 pp120 Inflection of the Qal Perfect

a The inflection of the Qal Perfect (and other Perfects) occurs through the addition of sufformatives, in the majority of which one easily recognises the separate personal pronouns. In the third person, the pronoun is understood; the feminine is marked by for *at (as in nouns): hl’j.q)”; the plural by u: Wlj.q)”. The form of the perfect seems to have been initially used with stative verbs, e.g. T’d>bñ;K’ = dbeK’ + hT’a;: heavy-you = you are heavy(1). Similarly, in order to express an action we find, with a form such as *qatal, H’l.jñ;q’ killer-you, whence the past meaning: “you are the one who is the killer,” you have killed.

b The perfect of active verbs is always of the type *qatal, which normally becomes lj+”q’ (pausal form) as in nouns, e.g. *dabar becomes rb’D” word (in pause and context). In context the form is lj;q’ with ¤; (2). This second vowel a of *qatal is dropped in open syllables: hl’j.q)”, Wlj.q)”, but reappears in pause: hl’j+”q)”, Wlj+”q)”. The first vowel a drops in open syllables two places away from the stress as in ~T,l.j;q., !T,l.j;q., the heavy sufformatives of which carry the stress (§ 30 e).

c The stative perfect of the type dbeK’ similarly loses its ¤e in hd”b.K(‘ and Wdb.K(‘. In closed syllables ¤e normally becomes ¤; (§ 29 d), e.g. T’d>bñ;K’, ~T,d>b;K.. (One also finds lJeqi, T’l.Jñ;qi; lyjiq.hi, T’l.jñ;q.hi).

The stative perfect of the rare type !joq’ equally loses its ¤o in hn:j.q)”, Wnj.q)”. In stressed closed syllables ¤o is maintained, e.g. T’n>joq’; it changes to ¤” in unstressed syllables ~T,n>j’q. you killed, Tñ’l.k’*y’w> and you will be able to, wyTil.k’y> I overpowered him.

d Instead of ¤; one sometimes finds ¤i (¤, in one instance) in unstressed closed syllables. Thus from the stative verb vr;y” to inherit (for vrey”*) one finds, e.g. ~T,v.rIywI Dt 4.1 etc., where the i is perhaps due to the influence of


1 The origin of the perfect is clearly recognisable in the stative form of Akkadian and Amarna Canaanite; on the latter, see Böhl 1909: 42-48. The priority of the future is indicated by the fact that the conjugation of the perfect often takes place on the analogy of the future: see § 52 a (Piel), § 53 a (Hitpael), § 54 a (Hifil), § 55 b (various internal passive conjugations), § 58 a (Qal passive), § 59 a (rare conjugations).

2 Compare the ¤; of the construct state of nouns, e.g. rb’D” (§ 95 d).

See below Westminster Leningrad Hebrew Old Testament (WTT) and Westminster Hebrew Morphology (WTM) with Holladay entries.

 17 וַֽיהֹוָ֖ה אָמָ֑ר הַֽמְכַסֶּ֤ה אֲנִי֙ מֵֽאַבְרָהָ֔ם אֲשֶׁ֖ר אֲנִ֥י עֹשֶֽׂה׃
(Gen 18:17 WTT)

w> particle conjunction   hwhy noun proper no gender no number no state

Hol3193  hwhy
hwhy: the name of God, first in Gn 24; Qr yn”doa], hence printed texts hw”hy>; for pronunciation (almost certainly yahweh), etymology, occurrence &c. see comm. & theologies; w. prep. hwhyB;, ŒK;, Œl;; hwhyw:. (pg 130)

Hol2098  w>
w>: form: mostly w>, but a) W before b, m, & p, & before cons. w. simple shewa; b) w” immediately before tone-syl.: ht’y>b'(ñw”; c) w:, w<, w” (w©) before cons. w. corresponding µatef: ynIa]w:; d) wI before y>: yhiywI; e) w: w. dageš forte & w” before a in impf. consec.; — 1. and, connecting 2 words or phrases: °ereƒ w®š¹mayim; oft. in hendiadys: š¹lôm w¹šeqet complete peace 1C 229; — 2. connecting 3 or more words, standing either a) before every word but the first: yayin w®qayiƒ w®šemen Je 4010, or b) only before the last: bammiqneh bakkesef ûbazz¹h¹b Gn 132; the 3rd–5th words have w® 2K 235; — 3. intensifying: also, even: ûb®môt¹m and in … too 2S 123; — 4. inclusive: with, and in addition: ûmaƒƒôt Ex 128; — 5. explanatory: and indeed: ûb®°app®kem Am 410; namely w®deber 1C 2112; — 6. w® > or in conditional & interr. clauses: ûb®°ištô or his wife Gn 2611; — 7. in repetition of a word, w® expresses variety: °eben w¹°eben various weights Pr 2010; — 8. after k® ‘as,’ w® = so: ûš®mû±â ‰ôbâ so is good news Pr 2525; — 9. w® … w® both … and Nu 914; — 10. connecting 2 or more clauses: w®hû° g¹r Ju 1916 ; — 11. a circumstantial clause introduced by w® becomes like a relative clause: w®h¢m and they = who Gn 1413, ûš®m¹h and her name = whose name Gn 161; — 12. in older Heb. a 2nd clause introduced by w® adds accompanying circumstances, supplementary comments, &c.: w®n¹±¹l and in doing so closed … Ju 323; — 13. connecting impvs. & jussives: Ju 196; — 14. connecting comparisons & parallelisms: Jb 57; — 15. w. antitheses, w® = but: w®°et-b®rîtî but my covenant Gn 1721; — 16. a series of clauses w. w® may express alternatives: whether … or Ex 2116; — 17. introducing clauses of conditions or circumstances: w®hî° yœšebet while she sat Ju 139; — 18. taking up the subj. of a main clause preceded by a clause of circumstance: w®hî° š¹l®µâ then she sent Gn 3825; — 19. similarly w® can be translated by a great variety of conjunctions: w®°¹nœkî since I Gn 152, w®š¹w° because Ps 6013 &c.; — 20. introducing an asseveration: w®°attem ±¢day Is 4312; — 21. after a command, question, or denial, w® before a juss. or coh. expresses subordination: w®°¢d®±â so that I may know Gn 4234; — 22. likewise, following an impv. or juss., w. w® + impv.: wehy¢h so that you are Gn 122; — 23. introducing an apodosis after a conditional clause: w®y¹l®dû then … Gn 318; — 24. similarly when the conditional clause is a ‘casus pendens’: w®nikr®tâ Gn 1714; — 25. introducing the verb after word of time: bayyôm hašš®lîšî wayyi´´¹° Gn 224; — 26. introducing deductions & qns. (oral style): w®h¹šîbû so repent! Ez 1832; w®°ayyô and where is he? Ex 220; — 27. as impf. consec., vocalized wa in expressing the progression of the action: wayyifga± … wayy¹len … wayyaµ­lœm Gn 2811, oft. = (and) then, also after word of time (« 25). Even at beginning of books (Ez Ru Est); as expr. of deduction: watt®sît¢nî so that you … Jb 23; — 28. in the ‘pf. consec.’ w® + pf. after impf. or impv., juss.: °­µapp¢´ ûl®qaµtîm Am 93; l¢k w®°¹mart¹TÄ 2S 75; — 29. other usages before pf.: a) iterative °¢d ya±­leh w®hišqâ Gn 26; b) Aram. for impf. consec. Ec 914-16; c) archival 2K 183ff 234-15; — 30. w® includes the negation of lœ° (Ps 1216) and °al (382). (pg 85)

rma verb qal perfect 3rd person masculine singular homonym 1

Hol595  rm;a’
I rm;a’ (5280 ×): qal: pf. Œa, yTir.m;a’, yTir.m'(a’; impf. rm;ayO, rm'(ayO, rm;aTo, rme(aTo, rm;(aOYw:, rm,aOYw:, rm;ao, rm'(ao, rm;¿AÀaow”, hr’m.Aaw”Æw>, Wrm.aOy, Wrme(ayO, hn”r.m;aTo, ^r.m;aTo, Wrm.To 2S 1914, !rum.aTo, rm;aOn, rm,aONw:; impv. rmoa/¿w<), -rm’a/, yrim.ai; inf. rmoa/¿B,ÆK,), -rm’a/, rmoa] Ez 258, alw. rmoale ( 3× rAmale), yrim.a’, ~r’m.a’, ^r.m’a], abs. r¿AÀmoa’ pt. rme¿AÀao, tr,m,ñao, hr’m.ao, ~yrim.ao, yrem.ao, t¿AÀrom.ao, rWma’h, Mi 27 (txt ?): — 1. say, the simple rendering of speech (:: rB,Di speak Lv 12), of men Gn 223, God 13, animal 31; speech follows in dir. Gn 32 or indir. 1213 discourse; prophetic oracle oft. introduced by kœh °¹mar yhwh; °¹mar never appears w/o words of speech, so that Gn 48 &c. lack s.thg; say s.thg to s.one, w. °el Gn 316, l® 317; say s.thg about s.one °el (for ±al) 2K 1932; — 2. l¢°mœr, ‘in order to say’ usually means ‘as he/she said,’ ‘with these words,’ Gn 122; often no more than our quotation marks, pause before dir. discourse Ex 610, even after dabb¢r 2S 1912, & in cases like Am 85 1K 15; — 3. w. acc.: a) mention: a) s.one Gn 4327, ß) s.thg Gn 222, mention with praise, praise Ps 4011, g) name, call, w. l® Is 520, w. 2 acc. La 215; say s.thg of s.one (l®) Ps 416; promise 2K 819, w. l® w. inf. Ne 915; — 4. say to oneself = think, °¹mar b®libbô Gn 1717, °a. °el-libbô 821, l®libbô Ho 72, °¹mar alone, oft. for a false assumption Gn 4428; — 5. °¹mar w. l® & inf. intend Ex 214; — 6. order Est 117; contents of order in its fulfillment Ps 10531•34.

nif.: pf. rm;a/n<; impf. rmea’yE, rm;(a’yE, rm,a’ñyE Is 43: — 1. be said Nu 2114; — 2. = one says (current saying), Gn 109; — 3. be named, called (« qal 3) Gn 3229.

hif.: pf. T’r.m;a/h,, ^r.ymia/x,: cause to say, proclaim ( covenant formulation), Dt 2617f. † (pg 21)

h] particle interrogative   hsk verb piel participle masculine singular absolute

Hol3847  hsK
hsK: qal: pt. hs,Ko, pass. cs. yWsK.: cover: — 1. forgive (sin); k®sûy µa‰¹°â whose sin is forgiven Ps 321 — 2. keep s.thg hidden Pr 1216•23. †

nif.: pf. ht’s'(k.nI; inf. tAsK’hi: be covered Je 5142 Ez 248. †

piel: pf. hS’Ki, ht’S.Ki, tySiKi, yti¿yÀSeKi, ytiySiKi, WSKi, WnySiKi, WhS’Ki, AmS’ñKi Ex 1510, ynIt.S'(Ki, ^ytiySiKi, %WSKi; impf. hS,k;y>, sk;y>w:, hS,k;T., sk;T.w:, ySik;T., hS,k;a], WSk;y>w:, WhSek;y>w:, hN”S,k;y>, WNS,k;y>, AmySek;y> Ps 14010 Qr (Kt AmWS-), &amp;’S,k;y>, %Sek;y>, ^S.k;T., &amp;’S,(k;T., WnSek;T., ~ySik;T.w:, WhSuk;y>w:, WmyUs.k;y> Ex 154; impv. WnSuK;; inf. t¿AÀSoK;, AtSoK;; pt. hS,k;m., ~ySik;m., tAKk;m.: cover (trans): — 1. subj. the covering: a) w. acc.: subj. water Ex 155, cloud Ex 2415f, darkness Is 602, metaph. dishonor Je 325; b) w. ±al: subj. water Hb 214 &c.; — 2. covering in pred.: a) 2 acc. Mal 213, = clothe with Ez 1610; b) acc. & b® with 1K 11; c) acc. of covering & ±al Ez 247; — 3. covering named in earlier clause: w. acc. 1K 718; — 4. covering unexpressed: a) w. acc. Gn 933; b) w. ±al Dt 139 ; — 5. cover up, conceal: a) acc. blood Gn 3726; b) conceal one’s sin Ps 325, other wrong Pr 1011; keep s.thg secret fm. (min) Gn 1817; — 6. intrans. clothe onesf. w., put on, w. acc. clothes Ez 1618, sackcloth Jon 36.

pual: pf. WSK’; impf. hS,kuy>, WSkuy>w:; pt. ~ySikum., tASkum.: be covered: mountains (w. water) Gn 719f; covering in acc. Ps 8011; w. b® Ec 64.

hitp.: impf. sK;t.YIw:, sK'(t.Tiw:, WSK;t.yI; pt. hS,K;t.mi, ~ySiK;t.mi: cover onesf.: w/o obj. Gn 2465; obj. in acc. Jon 38, w. b® 1K 1129. (pg 161)

Hol1919  h]
h], h;, h,: interr. word, wh. may, however, be omitted; alw. proclitic (exc. Dt 326), before first word of qn.; forms: %lenEh], T’x.c;r’h] :: %leaeh;, ~T,[.d;y>h;, hS,k;m.h;, la,h; :: !b,L.h;, ~t,yaiR.h; :: tmeh’h,, yTil.d;h\h,, ykinOa’h,: — 1. simple qn.: a) w. answer ‘no’: h­šœmer °¹µî °¹nœkî am I … ? Gn 49, repeated h­ … h­lœ° Ps 949f; b) w. answer ‘yes’: hamƒ¹°tanî 1K 2120; c) rhetorical h­kî °¹µî °attâ you are of course … Gn 2915; — 2. double qn.: a) ha±ôlâ … h­yœredet is he the one who (cj) Ec 321; b) h­ … °im Je 214; h­ … °ô Ec 219; — 3. dependent qn., = whether: w. r¹°â Gn 88. (pg 76)

ynIa] pronoun independent 1st person common singular

Hol628  ynIa]
ynIa], ynIa'(: I (« °¹nœkî): w. pt. ±œ´eh °­nî I do Ju 153; esp. for emph. °emšœl °­nî it is I who rule Ju 823; later oft. w/o this emph. Ec 211 &c.; °¹TÄnî as answer to qn.: I am, yes Gn 2724; ha°­nî Is 669; formula of introduction °­nî par±œh Gn 4144. (pg 22)

!mi particle preposition   ~h’r’b.a; noun proper no gender no number no state

Hol78  ~h’r’b.a;
~h’r’b.a;: n. pers. Abraham, « ~r’b.a;. (pg 3)

Hol4726  !mi
!mi: extended form yNImi 30 ×, -yNEmi Is 3011; usu. keeps form -!mi before art., rarely otherw.; usu. assimilated, !Bemi, before gutturals & r usu. me, ~d’a’me &c., but tAyh.mi, #Wxmi; before cons. w. shewa vl{v.miK. Gn 3824; before y>: ydeymi, but ynEveY>mi Dn 122; sf. yNIM,ñmi, &amp;’M,ñmi, WNM,mi, hN”M,mi, but ^M.mi, %Memi, also yNImi (4 ×) & yNIm,ñ (6 ×), Whn>m,( Jb 412, aWh-!mi Is 182•7; ~K,mi, ~h,me, hM’heme (2 ×), ~h,n>mi (1 ×), !heme Ez 1647•52: basic meaning out of, away from: — 1. spatial, a) indicates beginning-point of motion, out of, w. y¹ƒ¹° &c. Ex 1242, w. ‘save’ 1S 1735; min-haµœr from (the door-hole) = through SS 54; min-hû° w®h¹l®°â near & far Is 182•7; b) direction of movement, w. °el: mizzan °el-zan Ps 14413 , w. (w®) ±ad Ex 223 Lv 1312, cf. mimm®k¹ w¹hinnâ away fm. you in this direction 1S 2021, mi´´®mœ°l (to) northward Jos 1927, m¢r¹µôq (flee [to]) far away Is 223; c) indicates the place in whose direction ( = where) s.thg is: miqqedem eastward, in the east Gn 28, mibbayit inside Lv 1441; — 2. temporal: a) since, from (the time of): minn®±urîm 1S 122; the beginning-point is included: mi´´®nat hayyœb¢l from the year of jubilee (on) Lv 2717; b) just after: m¢µ¹qîƒ just after awakening Ps 7320, mimmoµ¯r¹t on the very next day Gn 1934; c) after: miqq¢ƒ y¹mîm a few days later Gn 43, miyy¹mîm some time later Ju 114; d) from the time when s.thg happens: mîmê qedem in primeval times Is 3726; w. inf., mibbô° at homecoming Is 231 ; — 3. designates a) the material out of wh. s.thg is made: min-h¹°­d¹mâ Gn 219, niskêhem midd¹m their bloody drink-offerings Ps 164; b) the place of origin: miƒƒor±â from Z. Ju 132; — 4. designates a) cause: m¢rê­µ mayim because of (= at) the scent of water Jb 149, m¢rœb because of (= by) the multitude of Ez 2818; b) originator: m¢hammelek (resulted) from the king = by the king’s will 2S 337, mimmennî ûm¢hem (which word,) mine or theirs Je 4428; c) subj. of active verb becomes obj. of min- w. passive vb.: mimmê hammabbûl (all life shall be cut off) by the waters of a flood Gn 911; — 5. designates position or standard of an assessor: a) q¹‰œntî min I am small, unimportant for (= I am too small for, I am unworthy of) (all the mercies) Gn 3211; rab mimm®k¹ hadderek, journey is too far for you 1K 194; b) in expressions of comparison, more than: µ¹k¹m min, wiser than 1K 511; w. vb., gadd¢l min, make s.thg greater than 1K 147; — 6. designates the logical cause: in consequence of, because of (cf. 4a): miqqœl haqqœr¢° Is 64 , mippî yhwh by Y.’s command 2C 3612; thus mibb®lî mibbiltî, because it is not, fm. lack of; — 7. w. vbs. of fearing, hiding, protecting, warning, from, against: a) y¹r¢° min Ex 3430, str (nif.) min Gn 414 &c.; b) thus, far from > without: mippaµad without fear Jb 219; — 8. part.; a) part of a whole: mikkol-yi´r¹°¢l (men) fm. all Isr. Ex 1825, m¢harb¢h (a few) of many Je 422; b) after adj., superlative: ha‰‰ôb w®hayy¹š¹r mibb®nê the best & fittest of 2K 103; c) the part is omitted: min-´¹r¹yw = one of his princes Dn 115; w. neg., m¢±abdê (not) anyone of the servants = none of 2K 1023; d) indef. part of the whole: midd¹m some of the blood Lv 59; w. °eµ¹d, °aµat, any of the things Lv 42; — 9. min w. inf.: a) m¢°ah­bat from his loving = because he loves Dt 78; b) m¢r®°ôt (eyes) dim from seeing = too dim to see, dim so that he could not see Gn 271; c) temporal: min-šilµô °œt¹m after he sent them away 1C 88; — 10. w. oth. preps.: a) min before oth. prep.: m¢°aµar, mibbên &c., « respective preps.; b) min after oth. prep.: l®min: l®m¢r¹µôq (I will fetch my knowledge) from afar Jb 363; temporal: from long ago Is 3726; l®mibbêt l® on the inner side of Nu 187, l®mittaµat l® underneath 1K 732; l®miyyôm since the days when 2S 711; — 11. Dt 3311 min-y®qûmûn conj. that … not (if true reading). (pg 201)

rv,a] particle relative

Hol874  rv,a]
rv,a]: I. as relative particle: — 1. sporadically in old or poetic texts, originally the relative clause was joined to the noun w/o °­šer, Is 4020; — 2. °­šer can be added to connect the noun to the clause, Ho 21; — 3. °­šer adds to the explicitness of the expression, the relation being more precisely expressed by deferred prep. & sf. or acc. sign, Gn 212, Dt 122; — 4. later, prep. & sf. or other explanatory word occurs directly after °­šer, Is 528; — 5. later still, any explanatory word is omitted altogether, Gn 28, h¹°¹d¹m °­šer y¹ƒar, the man whom he formed (:: 1.); — 6. prep, may be prefixed to °­šer: ba°­šer Gn 2117, m¢°­šer Ex 511, °et-°­šer whom Ex 3312; — 7. nouns in cs. before °­šer: m®qôm °­šer Gn 3920.

II. as conj.: r¹±¹t¹m °­šer ±­z¹bûnî Je 116 their wickedness (in) which they left me = wickedness that they…: thus °­šer comes to = older kî: a) in object clause, that: š¹ma±nû °¢t °­šer, we have heard that (or, how) Jos 210; b) introducing dir. discourse 1S 1520; c) giving cause, because (< in that) Gn 3018; d) giving consequence, so that Gn 117; e) comparison, as Ex 106 ; f) final, so that Ru 31; g) conditional, if Lv 422. (pg 30)

ynIa] pronoun independent 1st person common singular

Hol628  ynIa]
ynIa], ynIa'(: I (« °¹nœkî): w. pt. ±œ´eh °­nî I do Ju 153; esp. for emph. °emšœl °­nî it is I who rule Ju 823; later oft. w/o this emph. Ec 211 &c.; °¹TÄnî as answer to qn.: I am, yes Gn 2724; ha°­nî Is 669; formula of introduction °­nî par±œh Gn 4144. (pg 22)

hf[ verb qal participle masculine singular absolute homonym 1   

Hol6607  hf'[‘
hf'[‘ (2600 × ): qal: pf. Œ[, ht’f.[‘(, tf'[‘ Lv 2521, t’yfi[‘, tyfi[‘, Wf[‘, !t,yfi[], Wnyfi[‘, sf. Whf’ñ[‘, ^f.[‘(, ynIt.f'([‘, Whytiyfi[], ynItiyfi[]; impf. hf,[]y:, f[;y:, f[;Y:w:, hf,[]T;, hfe[]T;, Jos 79 & 2S 1312 & fe[]T; Je 4016 Qr, f[;T;, yfi[]T;, hf,[/a,, Wf[]y:, hn”yf,[]T;, hf,[]n:, hfe[]N:w: ! Jos 924, sf. Whfe[]y:, ~fe[]y:, ^f.[,a,, hN”f,[/a,; impv. hfe[], yfi[], Wf[], inf. tAf[], hf[], Af[], sf. Whf[], Ht’f[], abs. hf[‘, pt. hf,¿AÀ[o, cs. hfe¿AÀ[o, f. hf'[o, pl. ~yfi[o, cs. yfe[o, f. tAf[o, sf. Whfe[o, wyf'[o, yf'([o, pass, yWf[‘, > Wf[‘, Jb 4125, f. hy”Wf[], hy”fu[], pl. ~yIWf[], f. tAWf[], Kt tyOWf[], Qr 1S 2518: — 1. make, manufacture Gn 321, lay out (garden) Am 914; — 2. make, apply Ex 3924 (w. ±al), Ez 4119 (w. °el); — 3. make s.thg (acc.) into s.thg (l®) Is 4417; w. 2 acc. 2K 316; make s.thg out of s.thg. (material) (2 acc.) Ex 3724; make s.thg with s.thg (b®) 1C 188; — 4. God as sub., = create Gn 17; pt. pass. created Jb 4125, pt. act. maker = creator Jb 417; — 5. derived mng.: effect, produce, do: a wonder Ex 1110, cogn. acc. deed Gn 209; of cow, produce (milk) Is 722, of man, put on (fat) Jb 1527, of plants, bear (fruit) Gn 111; acquire, win (glory) Gn 311, (nefeš = slaves) Gn 125; ±œ´ê ´eker hired laborers Is 1910; — 6. prepare (food) Gn 187f, ±¹´ûy dressed (sheep) 1S 2518; take care of (feet, beard) 2S 1925; prepare s.thg for sacrifice 1K 1823; officiate 2K 1732; — 7. make (appoint) s.one (l®, to be …) Gn 122; — 8. var.: ±¹´â š¹lôm l® make peace w. Is 275; ±¹´â milµ¹mâ wage war Gn 142; ±¹´â y¹mîm spend days Ec 612; — 9. perform, carry out (orders) Ps 1118, (d®b¹rîm) Is 4216, (plan) Is 301; keep (Passover) Ex 1248; — 10. w. m®l¹°kâ do work 1K 1128, ±œ´ê m®l¹°kâ workmen 2K 1212; — 11. abs. act, step in Gn 4134 1S 146; — 12. w. °­šer cause s.thg to be done Ez 3627, w. še- Ec 314; — 13. work Gn 3030; ±¹´â b®tôk work s.thg into Ex 393; be busy 1K 2040; ±¹´â ‰ôb enjoy onesf. † Ec 312; — 14. w. ƒ®d¹qâ exercise justice Gn 1819, w. n®b¹lâ commit an outrage Gn 347, w. µesed show kindness Gn 2412; — 15. do: what have you done to (l®) us? Gn 209; oath-formula: kœh ya±­´eh-l®k¹ °®lœhim … 1S 317; 16. reflects mng. of previous vb., do, manage Je 125.

nif. (95 ×): pf. hf'[]n:, ht’f.[,n<, ht’f'([/n<, Wf[]n:; impf. hf,[‘yE, hf,[‘yTi Ex 2531 rd. hf,[‘Te, f[‘Te, Wf[‘yE, hn”yf,[‘Te; inf. tAf[‘he, sf. WtAf[‘he; pt. hf,[]n:, f. hf'[]n:, pl. ~yfi[]n:: — 1. be done: ma±­´îm Gn 209; be followed, carried out: advice 2S 1723; impers. y¢±¹´eh l® it shall be done to 1S 117; — 2. be made, manufactured, prepared: food Ex 1216, ark (of covt.) Je 316 , sacrifice Ez 4318; be kept: Passover 2K 2322f; be made = created: heavens Ps 336; y¢±¹´eh l® is used for Ez 155.

piel: pf. WF[i, cj. inf. tAF[;: press, squeeze Ez 233•8 cj. 21. †

pual (pass. qal): pf. ytiyFe[u: I was made = created Ps 13915. † (pg 285)

See below Westminster Leningrad Hebrew Old Testament (WTT) and Westminster Hebrew Morphology (WTM) with Holladay entries. See the following to cross reference with the Tanakh: ” the LORD rained upon Sodom and Gomorrah sulfurous fire from the LORD out of heaven.” (Gen 19:24 TNK) See also the following to cross reference with the Hebrew Bible Transliterated:  “wyhwh(wa|´dönäy) him•†îr `al-südöm wü`al-`ámörâ Gop•rît wä´ëš më´ët yhwh(´ädönäy) min-haššämäºyim (Gen 19:24 BHT)”

 24 וַֽיהוָ֗ה הִמְטִ֧יר עַל־סְדֹ֛ם וְעַל־עֲמֹרָ֖ה גָּפְרִ֣ית וָאֵ֑שׁ מֵאֵ֥ת יְהוָ֖ה מִן־הַשָּׁמָֽיִם׃ (Gen 19:24 WTT)

w> particle conjunction hwhy noun proper no gender no number no state

Hol3193 hwhy
hwhy: the name of God, first in Gn 24; Qr yn”doa], hence printed texts hw”hy>; for pronunciation (almost certainly yahweh), etymology, occurrence &c. see comm. & theologies; w. prep. hwhyB;, ŒK;, Œl;; hwhyw:. (pg 130)
Hol2098 w>
w>: form: mostly w>, but a) W before b, m, & p, & before cons. w. simple shewa; b) w” immediately before tone-syl.: ht’y>b'(ñw”; c) w:, w<, w” (w©) before cons. w. corresponding µatef: ynIa]w:; d) wI before y>: yhiywI; e) w: w. dageš forte & w” before a in impf. consec.; — 1. and, connecting 2 words or phrases: °ereƒ w®š¹mayim; oft. in hendiadys: š¹lôm w¹šeqet complete peace 1C 229; — 2. connecting 3 or more words, standing either a) before every word but the first: yayin w®qayiƒ w®šemen Je 4010, or b) only before the last: bammiqneh bakkesef ûbazz¹h¹b Gn 132; the 3rd–5th words have w® 2K 235; — 3. intensifying: also, even: ûb®môt¹m and in … too 2S 123; — 4. inclusive: with, and in addition: ûmaƒƒôt Ex 128; — 5. explanatory: and indeed: ûb®°app®kem Am 410; namely w®deber 1C 2112; — 6. w® > or in conditional & interr. clauses: ûb®°ištô or his wife Gn 2611; — 7. in repetition of a word, w® expresses variety: °eben w¹°eben various weights Pr 2010; — 8. after k® ‘as,’ w® = so: ûš®mû±â ‰ôbâ so is good news Pr 2525; — 9. w® … w® both … and Nu 914; — 10. connecting 2 or more clauses: w®hû° g¹r Ju 1916 ; — 11. a circumstantial clause introduced by w® becomes like a relative clause: w®h¢m and they = who Gn 1413, ûš®m¹h and her name = whose name Gn 161; — 12. in older Heb. a 2nd clause introduced by w® adds accompanying circumstances, supplementary comments, &c.: w®n¹±¹l and in doing so closed … Ju 323; — 13. connecting impvs. & jussives: Ju 196; — 14. connecting comparisons & parallelisms: Jb 57; — 15. w. antitheses, w® = but: w®°et-b®rîtî but my covenant Gn 1721; — 16. a series of clauses w. w® may express alternatives: whether … or Ex 2116; — 17. introducing clauses of conditions or circumstances: w®hî° yœšebet while she sat Ju 139; — 18. taking up the subj. of a main clause preceded by a clause of circumstance: w®hî° š¹l®µâ then she sent Gn 3825; — 19. similarly w® can be translated by a great variety of conjunctions: w®°¹nœkî since I Gn 152, w®š¹w° because Ps 6013 &c.; — 20. introducing an asseveration: w®°attem ±¢day Is 4312; — 21. after a command, question, or denial, w® before a juss. or coh. expresses subordination: w®°¢d®±â so that I may know Gn 4234; — 22. likewise, following an impv. or juss., w. w® + impv.: wehy¢h so that you are Gn 122; — 23. introducing an apodosis after a conditional clause: w®y¹l®dû then … Gn 318; — 24. similarly when the conditional clause is a ‘casus pendens’: w®nikr®tâ Gn 1714; — 25. introducing the verb after word of time: bayyôm hašš®lîšî wayyi´´¹° Gn 224; — 26. introducing deductions & qns. (oral style): w®h¹šîbû so repent! Ez 1832; w®°ayyô and where is he? Ex 220; — 27. as impf. consec., vocalized wa in expressing the progression of the action: wayyifga± … wayy¹len … wayyaµ­lœm Gn 2811, oft. = (and) then, also after word of time (« 25). Even at beginning of books (Ez Ru Est); as expr. of deduction: watt®sît¢nî so that you … Jb 23; — 28. in the ‘pf. consec.’ w® + pf. after impf. or impv., juss.: °­µapp¢´ ûl®qaµtîm Am 93; l¢k w®°¹mart¹TÄ 2S 75; — 29. other usages before pf.: a) iterative °¢d ya±­leh w®hišqâ Gn 26; b) Aram. for impf. consec. Ec 914-16; c) archival 2K 183ff 234-15; — 30. w® includes the negation of lœ° (Ps 1216) and °al (382). (pg 85)

rjm verb hiphil perfect 3rd person masculine singular

Hol4535 rjm
rjm: nif.: impf. rjeM’Ti: be rained on Am 47. †

hif.: pf. ryjim.hi, yTir.j;m.hi; impf. rjem.y:, ryjim.a;; inf. ryjim.h;; pt. ryjim.m;: — 1. him‰îr m¹‰¹r ±al, have/make rain fall on Is 56; — 2. him‰îr (±al) let it rain, have it rain Gn 25; obj. brimstone Gn 1924 &c.

cj. hof. pt. hr’j’m.mu (oth.: pual hr’J’mum.) for hr’h’jom. Ez 2224: rained on. † (pg 192)

l[; particle preposition homonym 2 ~dos. noun proper no gender no number no state

Hol5792 ~dos.
~dos.: loc. hm’doñs.: n. loc. Sodom. (pg 253)
Hol6292 l[;
I l[;: l[‘(: height: š¹mayim m¢±¹l heaven above Gn 2739, huqam ±¹l be raised on high 2S 231; > amount Is 5918.
(pg 273)
II l[;: sf. yl;[‘, yl'([‘, ^yl,[‘, ykiy>l'([‘, wyl'[‘, h’yl,[‘h, 1S 924, Wnyle[‘, ~h,yle[] & ~h,le[], Amyle[‘; yle[]: — 1. higher than > on, over: š¹kab ±al 2S 47; > in front of (if one person is standing & the other sitting): dibber ±al Je 610, ±¹mad ±al Gn 188; garment on s.one Gn 3723; metaph. load (bride-price) on s.one Gn 3412: duty: it is for me to (w. l® & inf.) 2S 1811; ±al w. ƒiwwâ, p¹qad: order s.one to; w. sensual & emotion impressions: m¹tôq ±al sweet to (your taste) Pr 2413; on = (supported) by; µ¹yâ ±al live by Gn 2740; — 2. upon = because of: ±al-zœ°t, ±al-k¢n therefore; ±al-r¹±¹t¹m because of … Je 116; — 3. with regard to, concerning: w. regard to redemption Ru 47; — 4. according to, ±al-dibr¹tî according to the manner Ps 1104; ±al-pî = according to; — 5. over against: ±al-p¹nay over against me = in defiance of me Ex 203; > in spite of: ±al-da±t®k¹ in spite of your knowing Jb 107; — 6. (w. expr. of motion) onto: ±al-hammizb¢­µ Lv 17; ±¹lâ ±al-l¢b comes to mind Je 316; — 7. upon = in addition to: w. y¹saf Dt 199; šeqer ±al šeqer lie upon lie Je 420; l¹qaµ ±al take (as a wife) in addition to Gn 289; therefore ±al is used w. verbs of preferring, surpassing; g¹bar ±al surpass Gn 4926; — 8. above = against, face to face w.: niqrâ ±¹lênû meet with us Ex 318; implies weight, predominance, but shades into °el; — 9. k®±al: k®±al-kœl according to all Is 637; — 10. m¢±al from (upon), down from Gn 2464, off (from) Jb 199; l¢k m¢±¹lay get away from me! Ex 1028; m¢±al l® up over Jon 46; ±ad m¢±al to above Ez 4120; — 11. conj.: ±al-b®lî in that … not Gn 3120; ±al lœ° because … not Ps 119136, although … not Is 539; ±al-°­šer because Ex 3235; ±al kî because Dt 3117. (pg 273)

w> particle conjunction l[; particle preposition homonym 2 hr’mo[] noun proper no gender no number no state

Hol6388 hr’mo[]
hr’mo[]: n. loc. Gomorrah. (pg 277)
Hol6292 l[;
I l[;: l[‘(: height: š¹mayim m¢±¹l heaven above Gn 2739, huqam ±¹l be raised on high 2S 231; > amount Is 5918.
(pg 273)
II l[;: sf. yl;[‘, yl'([‘, ^yl,[‘, ykiy>l'([‘, wyl'[‘, h’yl,[‘h, 1S 924, Wnyle[‘, ~h,yle[] & ~h,le[], Amyle[‘; yle[]: — 1. higher than > on, over: š¹kab ±al 2S 47; > in front of (if one person is standing & the other sitting): dibber ±al Je 610, ±¹mad ±al Gn 188; garment on s.one Gn 3723; metaph. load (bride-price) on s.one Gn 3412: duty: it is for me to (w. l® & inf.) 2S 1811; ±al w. ƒiwwâ, p¹qad: order s.one to; w. sensual & emotion impressions: m¹tôq ±al sweet to (your taste) Pr 2413; on = (supported) by; µ¹yâ ±al live by Gn 2740; — 2. upon = because of: ±al-zœ°t, ±al-k¢n therefore; ±al-r¹±¹t¹m because of … Je 116; — 3. with regard to, concerning: w. regard to redemption Ru 47; — 4. according to, ±al-dibr¹tî according to the manner Ps 1104; ±al-pî = according to; — 5. over against: ±al-p¹nay over against me = in defiance of me Ex 203; > in spite of: ±al-da±t®k¹ in spite of your knowing Jb 107; — 6. (w. expr. of motion) onto: ±al-hammizb¢­µ Lv 17; ±¹lâ ±al-l¢b comes to mind Je 316; — 7. upon = in addition to: w. y¹saf Dt 199; šeqer ±al šeqer lie upon lie Je 420; l¹qaµ ±al take (as a wife) in addition to Gn 289; therefore ±al is used w. verbs of preferring, surpassing; g¹bar ±al surpass Gn 4926; — 8. above = against, face to face w.: niqrâ ±¹lênû meet with us Ex 318; implies weight, predominance, but shades into °el; — 9. k®±al: k®±al-kœl according to all Is 637; — 10. m¢±al from (upon), down from Gn 2464, off (from) Jb 199; l¢k m¢±¹lay get away from me! Ex 1028; m¢±al l® up over Jon 46; ±ad m¢±al to above Ez 4120; — 11. conj.: ±al-b®lî in that … not Gn 3120; ±al lœ° because … not Ps 119136, although … not Is 539; ±al-°­šer because Ex 3235; ±al kî because Dt 3117. (pg 273)
Hol2098 w>
w>: form: mostly w>, but a) W before b, m, & p, & before cons. w. simple shewa; b) w” immediately before tone-syl.: ht’y>b'(ñw”; c) w:, w<, w” (w©) before cons. w. corresponding µatef: ynIa]w:; d) wI before y>: yhiywI; e) w: w. dageš forte & w” before a in impf. consec.; — 1. and, connecting 2 words or phrases: °ereƒ w®š¹mayim; oft. in hendiadys: š¹lôm w¹šeqet complete peace 1C 229; — 2. connecting 3 or more words, standing either a) before every word but the first: yayin w®qayiƒ w®šemen Je 4010, or b) only before the last: bammiqneh bakkesef ûbazz¹h¹b Gn 132; the 3rd–5th words have w® 2K 235; — 3. intensifying: also, even: ûb®môt¹m and in … too 2S 123; — 4. inclusive: with, and in addition: ûmaƒƒôt Ex 128; — 5. explanatory: and indeed: ûb®°app®kem Am 410; namely w®deber 1C 2112; — 6. w® > or in conditional & interr. clauses: ûb®°ištô or his wife Gn 2611; — 7. in repetition of a word, w® expresses variety: °eben w¹°eben various weights Pr 2010; — 8. after k® ‘as,’ w® = so: ûš®mû±â ‰ôbâ so is good news Pr 2525; — 9. w® … w® both … and Nu 914; — 10. connecting 2 or more clauses: w®hû° g¹r Ju 1916 ; — 11. a circumstantial clause introduced by w® becomes like a relative clause: w®h¢m and they = who Gn 1413, ûš®m¹h and her name = whose name Gn 161; — 12. in older Heb. a 2nd clause introduced by w® adds accompanying circumstances, supplementary comments, &c.: w®n¹±¹l and in doing so closed … Ju 323; — 13. connecting impvs. & jussives: Ju 196; — 14. connecting comparisons & parallelisms: Jb 57; — 15. w. antitheses, w® = but: w®°et-b®rîtî but my covenant Gn 1721; — 16. a series of clauses w. w® may express alternatives: whether … or Ex 2116; — 17. introducing clauses of conditions or circumstances: w®hî° yœšebet while she sat Ju 139; — 18. taking up the subj. of a main clause preceded by a clause of circumstance: w®hî° š¹l®µâ then she sent Gn 3825; — 19. similarly w® can be translated by a great variety of conjunctions: w®°¹nœkî since I Gn 152, w®š¹w° because Ps 6013 &c.; — 20. introducing an asseveration: w®°attem ±¢day Is 4312; — 21. after a command, question, or denial, w® before a juss. or coh. expresses subordination: w®°¢d®±â so that I may know Gn 4234; — 22. likewise, following an impv. or juss., w. w® + impv.: wehy¢h so that you are Gn 122; — 23. introducing an apodosis after a conditional clause: w®y¹l®dû then … Gn 318; — 24. similarly when the conditional clause is a ‘casus pendens’: w®nikr®tâ Gn 1714; — 25. introducing the verb after word of time: bayyôm hašš®lîšî wayyi´´¹° Gn 224; — 26. introducing deductions & qns. (oral style): w®h¹šîbû so repent! Ez 1832; w®°ayyô and where is he? Ex 220; — 27. as impf. consec., vocalized wa in expressing the progression of the action: wayyifga± … wayy¹len … wayyaµ­lœm Gn 2811, oft. = (and) then, also after word of time (« 25). Even at beginning of books (Ez Ru Est); as expr. of deduction: watt®sît¢nî so that you … Jb 23; — 28. in the ‘pf. consec.’ w® + pf. after impf. or impv., juss.: °­µapp¢´ ûl®qaµtîm Am 93; l¢k w®°¹mart¹TÄ 2S 75; — 29. other usages before pf.: a) iterative °¢d ya±­leh w®hišqâ Gn 26; b) Aram. for impf. consec. Ec 914-16; c) archival 2K 183ff 234-15; — 30. w® includes the negation of lœ° (Ps 1216) and °al (382). (pg 85)

tyrIp.G” noun common feminine singular absolute

Hol1636 tyrIp.G”
tyrip.G”: sulphur Gn 1924. (pg 63)

w> particle conjunction vae noun common both singular absolute homonym 1

Hol822 vae
I vae (380 ×), mostly f.: sf. wVai, ~k,v.a,: fire, in variety of idioms, e.g.: w. y¹ƒâ°, breaks out Ex 225; n¹tan b®, light, put fire in Lv 101; oft. ´¹raf b¹°¢š Ex 2914; « accompanying word. (pg 29)
II vae: little, trifle, b®dê-°¢š Je 5158 Hb 213. † (pg 29)
Hol2098 w>
w>: form: mostly w>, but a) W before b, m, & p, & before cons. w. simple shewa; b) w” immediately before tone-syl.: ht’y>b'(ñw”; c) w:, w<, w” (w©) before cons. w. corresponding µatef: ynIa]w:; d) wI before y>: yhiywI; e) w: w. dageš forte & w” before a in impf. consec.; — 1. and, connecting 2 words or phrases: °ereƒ w®š¹mayim; oft. in hendiadys: š¹lôm w¹šeqet complete peace 1C 229; — 2. connecting 3 or more words, standing either a) before every word but the first: yayin w®qayiƒ w®šemen Je 4010, or b) only before the last: bammiqneh bakkesef ûbazz¹h¹b Gn 132; the 3rd–5th words have w® 2K 235; — 3. intensifying: also, even: ûb®môt¹m and in … too 2S 123; — 4. inclusive: with, and in addition: ûmaƒƒôt Ex 128; — 5. explanatory: and indeed: ûb®°app®kem Am 410; namely w®deber 1C 2112; — 6. w® > or in conditional & interr. clauses: ûb®°ištô or his wife Gn 2611; — 7. in repetition of a word, w® expresses variety: °eben w¹°eben various weights Pr 2010; — 8. after k® ‘as,’ w® = so: ûš®mû±â ‰ôbâ so is good news Pr 2525; — 9. w® … w® both … and Nu 914; — 10. connecting 2 or more clauses: w®hû° g¹r Ju 1916 ; — 11. a circumstantial clause introduced by w® becomes like a relative clause: w®h¢m and they = who Gn 1413, ûš®m¹h and her name = whose name Gn 161; — 12. in older Heb. a 2nd clause introduced by w® adds accompanying circumstances, supplementary comments, &c.: w®n¹±¹l and in doing so closed … Ju 323; — 13. connecting impvs. & jussives: Ju 196; — 14. connecting comparisons & parallelisms: Jb 57; — 15. w. antitheses, w® = but: w®°et-b®rîtî but my covenant Gn 1721; — 16. a series of clauses w. w® may express alternatives: whether … or Ex 2116; — 17. introducing clauses of conditions or circumstances: w®hî° yœšebet while she sat Ju 139; — 18. taking up the subj. of a main clause preceded by a clause of circumstance: w®hî° š¹l®µâ then she sent Gn 3825; — 19. similarly w® can be translated by a great variety of conjunctions: w®°¹nœkî since I Gn 152, w®š¹w° because Ps 6013 &c.; — 20. introducing an asseveration: w®°attem ±¢day Is 4312; — 21. after a command, question, or denial, w® before a juss. or coh. expresses subordination: w®°¢d®±â so that I may know Gn 4234; — 22. likewise, following an impv. or juss., w. w® + impv.: wehy¢h so that you are Gn 122; — 23. introducing an apodosis after a conditional clause: w®y¹l®dû then … Gn 318; — 24. similarly when the conditional clause is a ‘casus pendens’: w®nikr®tâ Gn 1714; — 25. introducing the verb after word of time: bayyôm hašš®lîšî wayyi´´¹° Gn 224; — 26. introducing deductions & qns. (oral style): w®h¹šîbû so repent! Ez 1832; w®°ayyô and where is he? Ex 220; — 27. as impf. consec., vocalized wa in expressing the progression of the action: wayyifga± … wayy¹len … wayyaµ­lœm Gn 2811, oft. = (and) then, also after word of time (« 25). Even at beginning of books (Ez Ru Est); as expr. of deduction: watt®sît¢nî so that you … Jb 23; — 28. in the ‘pf. consec.’ w® + pf. after impf. or impv., juss.: °­µapp¢´ ûl®qaµtîm Am 93; l¢k w®°¹mart¹TÄ 2S 75; — 29. other usages before pf.: a) iterative °¢d ya±­leh w®hišqâ Gn 26; b) Aram. for impf. consec. Ec 914-16; c) archival 2K 183ff 234-15; — 30. w® includes the negation of lœ° (Ps 1216) and °al (382). (pg 85)

!mi particle preposition tae particle preposition homonym 2

Hol892 tae
I tae: acc.-particle in prosaic & later material: -ta,, -tae( Jb 4126; sf. yti¿AÀao, ^t.ao, hb’t'(ao Ex 2935, %t’¿AÀao, Wnt’ñ¿AÀao, ~k,t.a,, ~k,t.Aa Jos 2315, ~h,Æw)t,t.a,, ~t’¿AÀao, !t’ao, hn”t’ñ¿AÀao, ~h,t.¿AÀao, Ez 2345 & !h,t.Aa 2347: — 1. bearing pers. sf., esp. if stressed, °œtî 1S 87; — 2. indicating acc. of noun when definite, either by def. art. Gn 11, w. proper name 2S 311, by def. gen. Gn 125, or w. noun w. sf. Ru 215; rarely w. indef. acc., but: °et-°îš Ex 2128; omission does not affect mng.; — 3. before non-pers. pron.: °et-mî, whom Is 68, cf. °¢t °­šer Nu 226; — 4. remarks: a) °et- can mark any sort of acc., esp. that of limitation: diseased °et-ragl¹yw as to his feet 1K 1523; b) after a pass. vb. it is construed impersonally: one told Esau’s words (acc.!) to Rebekah Gn 2742; c) at times °et- seems to stand before a stressed nominative, felt psychologically as acc., Ne 919; d) oft. °œtô &c. stands for °ittô, « II °¢t: Gn 342•9. (pg 31)
II tae: prep. with: -ta,; sf. yTiai, %T’ai (%Teai Is 5410), WnT’ai, ~k,T.ai, ~T’ai, sf.-forms oft. mistakenly for I tae: — 1. (together) with: w. h¹lak 2S 1617b; — 2. with (help of), 1C 218; °et-mî with whose help? Jb 264; — 3. by, at the side of: in their presence Is 308; beside me, besides me Ex 2023; °ittô µ­lôm he had a dream Je 2328; — 4. w. min: m¢°¢et, m¢°ittô &c., away from w. vbs. of removing, Gn 1727 acquisition (away) from a foreigner. (pg 31)
III tae: 1.: sf. Atae; pl. ~yTiai, 1S 1321 ~ytiae, sf. ~k,yTeai: iron farm-tool, plowshare or mattock 1S 1320f; — 2. °et-habbarzel 2K 65,? axe-blade, ? del., ? better I °¢t 4c. (pg 31)
Hol4726 !mi
!mi: extended form yNImi 30 ×, -yNEmi Is 3011; usu. keeps form -!mi before art., rarely otherw.; usu. assimilated, !Bemi, before gutturals & r usu. me, ~d’a’me &c., but tAyh.mi, #Wxmi; before cons. w. shewa vl{v.miK. Gn 3824; before y>: ydeymi, but ynEveY>mi Dn 122; sf. yNIM,ñmi, &amp;’M,ñmi, WNM,mi, hN”M,mi, but ^M.mi, %Memi, also yNImi (4 ×) & yNIm,ñ (6 ×), Whn>m,( Jb 412, aWh-!mi Is 182•7; ~K,mi, ~h,me, hM’heme (2 ×), ~h,n>mi (1 ×), !heme Ez 1647•52: basic meaning out of, away from: — 1. spatial, a) indicates beginning-point of motion, out of, w. y¹ƒ¹° &c. Ex 1242, w. ‘save’ 1S 1735; min-haµœr from (the door-hole) = through SS 54; min-hû° w®h¹l®°â near & far Is 182•7; b) direction of movement, w. °el: mizzan °el-zan Ps 14413 , w. (w®) ±ad Ex 223 Lv 1312, cf. mimm®k¹ w¹hinnâ away fm. you in this direction 1S 2021, mi´´®mœ°l (to) northward Jos 1927, m¢r¹µôq (flee [to]) far away Is 223; c) indicates the place in whose direction ( = where) s.thg is: miqqedem eastward, in the east Gn 28, mibbayit inside Lv 1441; — 2. temporal: a) since, from (the time of): minn®±urîm 1S 122; the beginning-point is included: mi´´®nat hayyœb¢l from the year of jubilee (on) Lv 2717; b) just after: m¢µ¹qîƒ just after awakening Ps 7320, mimmoµ¯r¹t on the very next day Gn 1934; c) after: miqq¢ƒ y¹mîm a few days later Gn 43, miyy¹mîm some time later Ju 114; d) from the time when s.thg happens: mîmê qedem in primeval times Is 3726; w. inf., mibbô° at homecoming Is 231 ; — 3. designates a) the material out of wh. s.thg is made: min-h¹°­d¹mâ Gn 219, niskêhem midd¹m their bloody drink-offerings Ps 164; b) the place of origin: miƒƒor±â from Z. Ju 132; — 4. designates a) cause: m¢rê­µ mayim because of (= at) the scent of water Jb 149, m¢rœb because of (= by) the multitude of Ez 2818; b) originator: m¢hammelek (resulted) from the king = by the king’s will 2S 337, mimmennî ûm¢hem (which word,) mine or theirs Je 4428; c) subj. of active verb becomes obj. of min- w. passive vb.: mimmê hammabbûl (all life shall be cut off) by the waters of a flood Gn 911; — 5. designates position or standard of an assessor: a) q¹‰œntî min I am small, unimportant for (= I am too small for, I am unworthy of) (all the mercies) Gn 3211; rab mimm®k¹ hadderek, journey is too far for you 1K 194; b) in expressions of comparison, more than: µ¹k¹m min, wiser than 1K 511; w. vb., gadd¢l min, make s.thg greater than 1K 147; — 6. designates the logical cause: in consequence of, because of (cf. 4a): miqqœl haqqœr¢° Is 64 , mippî yhwh by Y.’s command 2C 3612; thus mibb®lî mibbiltî, because it is not, fm. lack of; — 7. w. vbs. of fearing, hiding, protecting, warning, from, against: a) y¹r¢° min Ex 3430, str (nif.) min Gn 414 &c.; b) thus, far from > without: mippaµad without fear Jb 219; — 8. part.; a) part of a whole: mikkol-yi´r¹°¢l (men) fm. all Isr. Ex 1825, m¢harb¢h (a few) of many Je 422; b) after adj., superlative: ha‰‰ôb w®hayy¹š¹r mibb®nê the best & fittest of 2K 103; c) the part is omitted: min-´¹r¹yw = one of his princes Dn 115; w. neg., m¢±abdê (not) anyone of the servants = none of 2K 1023; d) indef. part of the whole: midd¹m some of the blood Lv 59; w. °eµ¹d, °aµat, any of the things Lv 42; — 9. min w. inf.: a) m¢°ah­bat from his loving = because he loves Dt 78; b) m¢r®°ôt (eyes) dim from seeing = too dim to see, dim so that he could not see Gn 271; c) temporal: min-šilµô °œt¹m after he sent them away 1C 88; — 10. w. oth. preps.: a) min before oth. prep.: m¢°aµar, mibbên &c., « respective preps.; b) min after oth. prep.: l®min: l®m¢r¹µôq (I will fetch my knowledge) from afar Jb 363; temporal: from long ago Is 3726; l®mibbêt l® on the inner side of Nu 187, l®mittaµat l® underneath 1K 732; l®miyyôm since the days when 2S 711; — 11. Dt 3311 min-y®qûmûn conj. that … not (if true reading). (pg 201)

hwhy noun proper no gender no number no state

Hol3193 hwhy
hwhy: the name of God, first in Gn 24; Qr yn”doa], hence printed texts hw”hy>; for pronunciation (almost certainly yahweh), etymology, occurrence &c. see comm. & theologies; w. prep. hwhyB;, ŒK;, Œl;; hwhyw:. (pg 130)

!mi particle preposition h; particle article ~yIm;v’ noun common masculine plural absolute

Hol8717 ~yIm;v’
~yIm;v’ (420 ×): ~yIm'(v’, cs. ymev., sf. ^ym,v’, wym’v’, ~k,ymev.; loc. hm’y>m;ñV’h;, (oft. w. pl. adj. or vb.): heaven(s), sky: — 1. = firmament Gn 18 ; windows of heaven 711; rain fm. heaven 82, fire fm. heaven 1924; stars in heaven 2217; — 2. = upper atmosphere (below the ‘firmament’), air, sky: birds of, Gn 126; — 3. associated w. God as his dwelling 1K 823, but heavens cannot contain God 827. (pg 375)
Hol1918 h;
h;: w. dageš forte &c. « gramm., def. art., the: I: — 1. in older & poet. Heb., oft. omitted, š¹mayim & °ereƒ Is 12; art. then had demonstr. mng.: hayyôm, the day there, today Gn 414, happa±am this time; — 2. rarely,, before fin. vb., introducing rel. clause heh¹l®kû who went Jos 1024; — 3. before pt., as appos.: hannœt¢n who gives Gn 4921.

II. def. art.: — 1. individually, w. known noun: h¹±îr the (already mentioned) city Gn 115; — 2. w. voc.: hammelek (O) king! 1S 249; — 3. w. proper nouns, spec. hayyard¢n, hakkarmel, hall®b¹nôn, ha´´¹‰¹n; — 4. indicates the spec. category: k¹b¢d bammiqneh rich in cattle Gn 132; spec. category of men: haƒƒ¹dîq the righteous (coll.) Ec 317; h¹rœ±eh the shepherd(s) (coll.) > a shepherd; — 5. in comparison: kammœƒ like chaff Ps 14; lacking when comparison is more spec. described: k®q¢n m®šullaµ Is 162; — 6. w. abstracts: baƒƒ¹m¹° w. thirst Is 4117. (pg 75)
Hol4726 !mi
!mi: extended form yNImi 30 ×, -yNEmi Is 3011; usu. keeps form -!mi before art., rarely otherw.; usu. assimilated, !Bemi, before gutturals & r usu. me, ~d’a’me &c., but tAyh.mi, #Wxmi; before cons. w. shewa vl{v.miK. Gn 3824; before y>: ydeymi, but ynEveY>mi Dn 122; sf. yNIM,ñmi, &amp;’M,ñmi, WNM,mi, hN”M,mi, but ^M.mi, %Memi, also yNImi (4 ×) & yNIm,ñ (6 ×), Whn>m,( Jb 412, aWh-!mi Is 182•7; ~K,mi, ~h,me, hM’heme (2 ×), ~h,n>mi (1 ×), !heme Ez 1647•52: basic meaning out of, away from: — 1. spatial, a) indicates beginning-point of motion, out of, w. y¹ƒ¹° &c. Ex 1242, w. ‘save’ 1S 1735; min-haµœr from (the door-hole) = through SS 54; min-hû° w®h¹l®°â near & far Is 182•7; b) direction of movement, w. °el: mizzan °el-zan Ps 14413 , w. (w®) ±ad Ex 223 Lv 1312, cf. mimm®k¹ w¹hinnâ away fm. you in this direction 1S 2021, mi´´®mœ°l (to) northward Jos 1927, m¢r¹µôq (flee [to]) far away Is 223; c) indicates the place in whose direction ( = where) s.thg is: miqqedem eastward, in the east Gn 28, mibbayit inside Lv 1441; — 2. temporal: a) since, from (the time of): minn®±urîm 1S 122; the beginning-point is included: mi´´®nat hayyœb¢l from the year of jubilee (on) Lv 2717; b) just after: m¢µ¹qîƒ just after awakening Ps 7320, mimmoµ¯r¹t on the very next day Gn 1934; c) after: miqq¢ƒ y¹mîm a few days later Gn 43, miyy¹mîm some time later Ju 114; d) from the time when s.thg happens: mîmê qedem in primeval times Is 3726; w. inf., mibbô° at homecoming Is 231 ; — 3. designates a) the material out of wh. s.thg is made: min-h¹°­d¹mâ Gn 219, niskêhem midd¹m their bloody drink-offerings Ps 164; b) the place of origin: miƒƒor±â from Z. Ju 132; — 4. designates a) cause: m¢rê­µ mayim because of (= at) the scent of water Jb 149, m¢rœb because of (= by) the multitude of Ez 2818; b) originator: m¢hammelek (resulted) from the king = by the king’s will 2S 337, mimmennî ûm¢hem (which word,) mine or theirs Je 4428; c) subj. of active verb becomes obj. of min- w. passive vb.: mimmê hammabbûl (all life shall be cut off) by the waters of a flood Gn 911; — 5. designates position or standard of an assessor: a) q¹‰œntî min I am small, unimportant for (= I am too small for, I am unworthy of) (all the mercies) Gn 3211; rab mimm®k¹ hadderek, journey is too far for you 1K 194; b) in expressions of comparison, more than: µ¹k¹m min, wiser than 1K 511; w. vb., gadd¢l min, make s.thg greater than 1K 147; — 6. designates the logical cause: in consequence of, because of (cf. 4a): miqqœl haqqœr¢° Is 64 , mippî yhwh by Y.’s command 2C 3612; thus mibb®lî mibbiltî, because it is not, fm. lack of; — 7. w. vbs. of fearing, hiding, protecting, warning, from, against: a) y¹r¢° min Ex 3430, str (nif.) min Gn 414 &c.; b) thus, far from > without: mippaµad without fear Jb 219; — 8. part.; a) part of a whole: mikkol-yi´r¹°¢l (men) fm. all Isr. Ex 1825, m¢harb¢h (a few) of many Je 422; b) after adj., superlative: ha‰‰ôb w®hayy¹š¹r mibb®nê the best & fittest of 2K 103; c) the part is omitted: min-´¹r¹yw = one of his princes Dn 115; w. neg., m¢±abdê (not) anyone of the servants = none of 2K 1023; d) indef. part of the whole: midd¹m some of the blood Lv 59; w. °eµ¹d, °aµat, any of the things Lv 42; — 9. min w. inf.: a) m¢°ah­bat from his loving = because he loves Dt 78; b) m¢r®°ôt (eyes) dim from seeing = too dim to see, dim so that he could not see Gn 271; c) temporal: min-šilµô °œt¹m after he sent them away 1C 88; — 10. w. oth. preps.: a) min before oth. prep.: m¢°aµar, mibbên &c., « respective preps.; b) min after oth. prep.: l®min: l®m¢r¹µôq (I will fetch my knowledge) from afar Jb 363; temporal: from long ago Is 3726; l®mibbêt l® on the inner side of Nu 187, l®mittaµat l® underneath 1K 732; l®miyyôm since the days when 2S 711; — 11. Dt 3311 min-y®qûmûn conj. that … not (if true reading). (pg 201)

Now that we have looked at the Jewish refutation of the Trinity, let us turn our attention to the Christian defense of the Trinity. See below The Three Forms Of Unity: The Belgic Confession of Faith Article 9 and 11. It is in these two articles that all the verses will come into full view regarding the belief in the Trinity that Christians (not mimin) hold to.

Belgic Confession Article 9: The Proof of the Foregoing Article of the Trinity of Persons in One GodAll this we know, as well from the testimonies of Holy Writ as from their operations, and chiefly by those we feel in ourselves. The testimonies of the Holy Scriptures, that teach us to believe this Holy Trinity, are written in many places of the Old Testament, which are not so necessary to enumerate as to choose them out with discretion and judgment. In Genesis 1:26, 27, God saith: Let us make man in our image, after our likeness, etc.1So God created man in His own image, male and female created He them. And Genesis 3:22: Behold, the man is become as one of us.2 From this saying, Let us make man in our image, it appears that there are more persons than one in the Godhead; and when He saith God created, He signifies the unity. It is true He doth not say how many persons there are, but that which appears to us somewhat obscure in the Old Testament is very plain in the New.

For when our Lord was baptized in Jordan,3 the voice of the Father was heard, saying, This is My beloved Son: the Son was seen in the water, and the Holy Ghost appeared in the shape of a dove. This form is also instituted by Christ in the baptism of all believers. Baptize all nations, in the name of the Father and of the Son, and of the Holy Ghost.4 In the Gospel of Luke the angel Gabriel thus addressed Mary, the mother of our Lord: The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee, therefore also that holy thing which shall be born of thee shall be called the Son of God.5 Likewise, The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you.6 And, There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one.7 In all which places we are fully taught that there are three persons in one only divine essence. And although this doctrine far surpasses all human understanding, nevertheless we now believe it by of the Word of God, but expect hereafter to enjoy the perfect knowledge and benefit thereof in heaven.8

Moreover we must observe the particular offices and operations of these three persons towards us. The Father is called our Creator by His power;9 the Son is our Savior and Redeemer by His blood;10 the Holy Ghost is our Sanctifier by His dwelling in our hearts.11

This doctrine of the Holy Trinity hath always been defended and maintained by the true Church, since the times of the apostles to this very day, against the Jews, Mohammedans, and some false Christians and heretics, as Marcion, Manes, Praxeas, Sabellius, Samosatenus, Arius, and such like, who have been justly condemned by the orthodox fathers.

Therefore, in this point, we do willingly receive the three creeds, namely, that of the Apostles, of Nice, and of Athanasius; likewise that which, conformable thereunto, is agreed upon by the ancient fathers.


1Gen. 1:26,27

2Gen. 3:22

3Matt. 3:16-17

4Matt. 28:19

5Luke 1:35

62 Cor. 13:13

71 John 5:7

8Ps. 45:8; Isa. 61:1

9Eccl. 12:3; Mal. 2:10; 1 Pet. 1:2

101 Pet. 1:2; 1 John 1:7; 4:14

111 Cor. 6:11; 1 Pet. 1:2; Gal. 4:6; Tit. 3:5; Rom. 8:9; John 14:16

Belgic Confession Article 11: The Holy Ghost is True and Eternal God. We believe and confess also that the Holy Ghost from eternity proceeds from the Father1 and Son;2 and therefore is neither made, created, nor begotten, but only proceedeth from both; who in order is the third person of the Holy Trinity; of one and the same essence, majesty, and glory with the Father and the Son; and therefore is the true and eternal God, as the Holy Scriptures teach us.3


1Ps. 33:6,17; John 14:16

2Gal. 4:6; Rom. 8:9; John 15:26

3Gen. 1:2; Isa. 48:16; 61:1; Acts 5:3-4; 28:25; 1 Cor. 3:16; 6:19; Ps. 139:7

Works Cited

Michael S. Bushell, Michael D. Tan, and Glenn L. Weaver, BibleWorks, 8th ed. (Norfolk: BibleWorks, LLC., 2008), BibleWorks. v.8.

62a Chicago Bibliography Entries

Anstey, Matthew. Transliterated Hebrew Old Testament 2001 (BHT). n.p.: n.p., 2001. BibleWorks. v.8.

62a Chicago Bibliography Entries

Authorized Version, 1769 Blayney Edition (KJV). Oxford: Cambridge University Press, 1769. BibleWorks, v.8.

62a Chicago Bibliography Entries

Belgic Confession of Faith. n.p.: n.p. BibleWorks, v.8.

62a Chicago Bibliography Entries

Cook, Edward M., trans. The Psalms Targum: An English Translation (PST). n.p.: n.p., 2001. BibleWorks, v.8.

62a Chicago Bibliography Entries

Groves-Wheeler Morphology and Lemma Database (4.10) (WTM). Philadelpha: Westminster Theological Seminary, 2008. BibleWorks, v.8.

62a Chicago Bibliography Entries

Holladay, William L. A Concise Hebrew and Aramaic Lexicon of the Old Testament: Based upon the Lexical Work of Ludwig Koehler and Walter Baumgartner. Leiden: Brill, 2000. BibleWorks, v.8.

Joüon, Paul, and T. Muraoka. A Grammar of Biblical Hebrew. 2nd ed. Subsidia Biblica 27. Roma: Editrice Pontificio Intituto Biblico, 2006. BibleWorks, v.8.

62a Chicago Bibliography Entries

Rodkinson, Michael L. New Edition of the Babylonian Talmud: Original Text, Edited, Corrected, Formulated and Translated into English (ROD). 20 vols. Boston: The Talmud Society, 1918. BibleWorks, v.8.

62a Chicago Bibliography Entries

Stern, David H. The Complete Jewish Bible (CJB). Clarksville, MD: Jewish New Testament Publications, 1998. BibleWorks, v.8.

62a Chicago Bibliography Entries

Tanakh, A New Translation of the Holy Scriptures According to the Traditional Hebrew Text (TNK). Philadelpha: Jewish Publication Society, 1985. BibleWorks, v.8.

62a Chicago Bibliography Entries

62a Chicago Bibliography Entries

Westminster Leningrad Codex (WTT). Philadelpha: Westminster Theological Seminary. BibleWorks, v.8.

Yeshua The Second Adamah

November 30, 2014

© OJG and sonofgodwordsoul.com, 2013 Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to OJG and sonofgodwordsoul.com with appropriate and specific direction to the original content.

Most Christians are aware that Yeshua made the claim that He is the Son of God. I believe He did not mean to say, when He made this claim, that He is a son of God. What did He really mean? How are we as Christians to understand His claim to being Son of God. In order to investigate this claim, we as Christians must begin this research at John 10: 35, 36; Mat 12: 50; Mar 3:35; John 15:14. It is here that Yeshua makes His claim in John 10:35-36. But in John 10:35-36 it does not say enough to the reader. Therfore, we will need to gather the other verses above in order to see His claim in light of the context of relational fellowship.  What Yeshua really meant, I believe, is that the Lord God wants us all to be family again just like in the garden of Eden. Notice below the words Father and God are interchaged, one for the other, to make us understand that we (Father God and God’s spiritual children through Yeshua Messiah Isa. 53:10; John 14:18,20,23; 1 Cor. 6:19; Rom. 8:15) were meant to be together in a loving family. You’ve heard it said that birds of a feather flock together? Well, gods of a Father God love one another. Read about Yeshua’s desire to unite us all again in love, making us inseparable, one from the other, in John chapter 17.

 35 If he called ‘elohim’ the people to whom the word of Elohim was addressed (and the Tanakh cannot be broken),
36 then are you telling the one whom the Father set apart as holy and sent into the world, ‘You are committing blasphemy,’ just because I said, ‘I am a son of Elohim’?
(Joh 10:35-36 CJB)

14 You are my friends, if you do what I command you. (Joh 15:14 CJB)

 50 Whoever does what my Father in heaven wants, that person is my brother and sister and mother.” (Mat 12:50 CJB)

35 Whoever does what God wants is my brother, sister and mother!” (Mar 3:35 CJB)

Just exactly where is the scripture found that Yeshua was quoting from? The scripture that Yeshua was quoting from was Ps 82:6 and Ps 8: 6. Let us read it within its context. See below. Notice verse  6 says “you have made him a little less than divine.” If you read other translations of this verse they may usually have in place of the word divine, the word angels. Let us compare these verses below with the Complete Jewish Bible. We find the word angels is in fact in place of the word divine that is used in the Tanakh.

 

6 I said: Ye are godlike beings, and all of you sons of the Most High. (Psa 82:6 JPS)

6 I had taken you for divine beings, sons of the Most High, all of you; (Psa 82:6 TNK)

6 ´á|nî-´ämar•Tî ´élöhîm ´aTTem ûbünê `el•yôn Kullükem (Psa 82:6 BHT)

6 אֲֽנִי־אָ֭מַרְתִּי אֱלֹהִ֣ים אַתֶּ֑ם וּבְנֵ֖י עֶלְי֣וֹן כֻּלְּכֶֽם׃
(Psa 82:6 WTT)

5 what is man that You have been mindful of him, mortal man that You have taken note of him,
6 that You have made him little less than divine, and adorned him with glory and majesty;
7 You have made him master over Your handiwork, laying the world at his feet,
8 sheep and oxen, all of them, and wild beasts, too;
9 the birds of the heavens, the fish of the sea, whatever travels the paths of the seas.
(Psa 8:5-9 TNK)

5 what are mere mortals, that you concern yourself with them; humans, that you watch over them with such care?
6 You made him but little lower than the angels, you crowned him with glory and honor,
7 you had him rule what your hands made, you put everything under his feet –
8 sheep and oxen, all of them, also the animals in the wilds,
9 the birds in the air, the fish in the sea, whatever passes through the paths of the seas.
(Psa 8:5-9 CJB)

What is it that is really meant by the verse 6 in Psalm chapter 8? In order to find out, we must carefully define just what is man, and just what is an angel composed of in accordance with the Bible. See below. Now that we know just exactly what is the difference between humans and angels we may begin to understand who is lower than the other. There are some questions that need be asked in order to determine this. One question is what is a human being comprised of in terms of similarities between God and a human being? A human being has a spirit, soul, and body. In contrast, the angels are spirits or spiritual beings who minister. There is no mention of the angels possessing a soul, neither having a permanent body. Another question is what is the divine inheritance the first Adam received from God? The answer is all creation within the planet earth. Whereas, no where in scripture is there reference made to the angels receiving a divine inheritance.

23 May the God of shalom make you completely holy – may your entire spirit, soul and body be kept blameless for the coming of our Lord Yeshua the Messiah. (1Th 5:23 CJB)

13 Moreover, to which of the angels has he ever said, “Sit at my right hand until I make your enemies a footstool for your feet”?
14 Aren’t they all merely spirits who serve, sent out to help those whom God will deliver? (Heb 1:13-14 CJB)

Was man made in the image of YHVH?. Or was man made in the image of the angels? There is a way to find this out. Man has a soul. Man’s soul expresses emotion. YHVH has a soul. YHVH’s soul expresses emotion. Angels do not have a soul. We were made in the image of YHVH. Angels are not given the command to love YHVH with all their soul because they have no emotions. The scriptures teach us the soul is the seat of the emotions. How could Sarah laugh within herself if there is no soul? Moreover, why would she deny to the Lord that she had laughed if she laughed outwardly, seeing that the Lord was in their presence? Human beings do have a soul as does YHVH but the angels do not.

27 And God created man in His image, in the image of God He created him; male and female He created them. (Gen 1:27 TNK)

7 the LORD God formed man from the dust of the earth. He blew into his nostrils the breath of life, and man became a living being. (Gen 2:7 TNK)

7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. (Gen 2:7 JPS)

12 And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’ (Gen 18:12 JPS)

12 And Sarah laughed to herself, saying, “Now that I am withered, am I to have enjoyment — with my husband so old?” (Gen 18:12 TNK)

12 waTTic•Haq Särâ Büqir•Bäh lë´mör ´aHárê bülötî hä|y•tâ-llî `ed•nâ wa|´dönî zäqën (Gen 18:12 BHT)

12 וַתִּצְחַ֥ק שָׂרָ֖ה בְּקִרְבָּ֣הּ לֵאמֹ֑ר אַחֲרֵ֤י בְלֹתִי֙ הָֽיְתָה־לִּ֣י עֶדְנָ֔ה וַֽאדֹנִ֖י זָקֵֽן׃ (Gen 18:12 WTT)

See the following link for the definition of the root Hebrew word “qereb” immediately above http://www.studylight.org/lexicons/hebrew/hwview.cgi?n=7130

5 And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. (Deu 6:5 JPS)

5 You shall love the LORD your God with all your heart and with all your soul and with all your might. (Deu 6:5 TNK)

16 They removed the alien gods from among them and served the LORD; and He could not bear the miseries of Israel. (Jdg 10:16 TNK)

16 wayyäsîºrû ´et-´élöhê hannëkär miqqir•Bäm wayya`ab•dû ´et-yhwh(´ädönäy) waTTiq•car nap•šô Ba`ámal yiS•rä´ël P (Jdg 10:16 BHT)

16 וַיָּסִ֜ירוּ אֶת־אֱלֹהֵ֤י הַנֵּכָר֙ מִקִּרְבָּ֔ם וַיַּעַבְד֖וּ אֶת־יְהוָ֑ה וַתִּקְצַ֥ר נַפְשׁ֖וֹ בַּעֲמַ֥ל יִשְׂרָאֵֽל׃ פ
(Jdg 10:16 WTT)

See the following link for the Hebrew word “nephesh” immediately above  http://www.studylight.org/lexicons/hebrew/hwview.cgi?n=5315

As stated above in Psalms chapter 8 and Genesis chapter 1, man was given dominion over all the earth and the heaven and the deep. We were given dominion over all the works of YHVH’s hands. The question begs to be answered, if angels are YHVH’s creation but not created in His own image (including soul), how is man created lower than the angels, being that man has a soul? As Christian believers we have authority in the name of Yeshua and power in the Holy Spirit over satan and all his kingdom that Yeshua gave to His true disciples. How is it then that we are lower than the angels? I believe human beings are lower than YHVH but not the angels. Humans are godlike but not angelic in kind simply because of the lack of a any mention as to an angelic soul.

26 And God said, “Let us make man in our image, after our likeness. They shall rule the fish of the sea, the birds of the sky, the cattle, the whole earth, and all the creeping things that creep on earth.” (Gen 1:26 TNK)

6 that You have made him little less than divine, and adorned him with glory and majesty; (Psa 8:6 TNK)

17 The seventy came back jubilant. “Lord,” they said, “with your power, even the demons submit to us!”
18 Yeshua said to them, “I saw Satan fall like lightning from heaven.
19 Remember, I have given you authority; so you can trample down snakes and scorpions, indeed, all the Enemy’s forces; and you will remain completely unharmed. (Luk 10:17-19 CJB)

R. Jehudah b. Bathyra says: “Adam was sitting in the Garden of Eden and the angels served him with roasted meat and chilled wine.” When the serpent saw this and observed this honor, he became jealous. (Rodkinson Babylonian Talmud Tract Aboth: Fathers Of The Synagogue chapter 1 p 7)

Having said this, we can now turn our attention to just who is the second Adamah. We have a clue as to who these two Adamahs are in the second and third chapter of Genesis. There were two trees in the garden of Eden. One was the tree of the knowledge of good and evil. The other was the tree of life. There were only two beings in the garden of Eden before Eve and lucifer were there. Those beings were Adamah and YHVH. However, it is not until Genesis chapter 18 and 19 that the Lord God reveals Himself as a man with the, WORD OF YHVH IN PLACE OF THE HUMAN SOUL, to Abraham! There is more to this second Adamah theology than it just being an anthropomorphic appearance of the Lord God. If you have been following this blog, you should have an idea about just why would the Lord God make an anthropomorphic appearance (NOT SHALIACH) to Abraham. He made the anthropomorphic appearance to Abraham to SPEAK YHVH’s WORD IN THE FLESH. Furthermore, the virgin birth of Jesus proves His divine preexistence, which proves His divinity. This, in turn, proves His is the Word of God in place of the human soul in the flesh (2nd person in the manifold divine nature of YHVH). Any religion that teaches and believes in the virgin birth of Jesus may be faced with great difficulty in proving Jesus is just a prophet and not divine. This is due to the question of very great importance as to whether prophets are born of a virgin, a virgin birth that is without a mortal father, not being suggestive of divinity. See Sura 3:59; Sura 19:20; Sura 3:47. Also, see below the corresponding scriptures.

 When God created Adam, He formed him with two countenances, front and back, as it is written [Ps. 139.5]: “Behind and before hast thou hedged me in, and thou placest upon me thy hand.” And the angels came down to serve him, and the Holy One, blessed be He, took him under His wings, as it is written: “And thou placest upon me thy hand.” (Rodkinson Babylonian Talmud Tract Aboth: Fathers Of The Synogogue chapter 1 p 11)

5 You hedge me before and behind; You lay Your hand upon me. (Psa 139:5 TNK)

9 And from the ground the LORD God caused to grow every tree that was pleasing to the sight and good for food, with the tree of life in the middle of the garden, and the tree of knowledge of good and bad. (Gen 2:9 TNK)

1 AND the Lord was revealed to him in the Vale of Mamre; and he sat in the door of the tent while the day was hot.
2 And lie lifted up his eyes and looked, and, behold, three men stood towards him; and he saw, and ran from the door of the tent to meet them, and worshipped upon the earth.
3 And he said, Lord, if now I have found favour in Thine eyes, pass not, I pray, from Thy servant. (Gen 18:1-3 Onkelos Targum in English Translation by J.W. Etheridge)

1 AND the glory of the Lord was revealed to him in the valley of Mamre; and he, being ill from the pain of circumcision, sat at the door of the tabernacle in the fervour (or strength) of the day.
2 And he lifted up his eyes and looked, and, behold, three angels in the resemblance of men were standing before him; (angels) who had been sent from the necessity of three things;–because it is not possible for a ministering angel to be sent for more than one purpose at a time;–one, then, had come to make known to him that Sarah should bear a man-child; one had come to deliver Lot; and one to overthrow Sedom and Amorah. And when he saw them, he ran to meet them from the door of the tent, and bowed himself on the earth.
3 And he said, I beseech, by the mercies (that are) before Thee, O Lord, if now I have found favour before Thee, that the glory of Thy Shekina may not now ascend from Thy servant, until I have set forth provisions
(Gen 18:1-3 Pseudo-Jonathan in English by Etheridge)

1 And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day;
2 and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth,
3 and said: ‘My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant. (Gen 18:1-3 JPS)

1 The LORD appeared to him by the terebinths of Mamre; he was sitting at the entrance of the tent as the day grew hot.
2 Looking up, he saw three men standing near him. As soon as he saw them, he ran from the entrance of the tent to greet them and, bowing to the ground,
3 he said, “My lords, if it please you, do not go on past your servant. (Gen 18:1-3 TNK)

1 wayyërä´ ´ëläyw yhwh(´ädönäy) Bü´ëlönê mam•rë´ wühû´ yöšëb Pe|taH-hä´öºhel KüHöm hayyôm
2 wayyiSSä´ `ênäyw wayyaºr•´ wühinnË šülöšâ ´ánäšîm niccäbîm `äläyw wayyaºr•´ wayyäºroc liq•rä´täm miPPeºtaH hä´öºhel wayyiš•TaºHû ´äºr•câ
3 wayyö´mar ´ádönäy ´im-nä´ mäc亴tî Hën Bü`ênʺkä ´al-nä´ ta`ábör më`al `ab•Deºkä (Gen 18:1-3 BHT)

1 וַיֵּרָ֤א אֵלָיו֙ יְהוָ֔ה בְּאֵלֹנֵ֖י מַמְרֵ֑א וְה֛וּא יֹשֵׁ֥ב פֶּֽתַח־הָאֹ֖הֶל כְּחֹ֥ם הַיּֽוֹם׃

2 וַיִּשָּׂ֤א עֵינָיו֙ וַיַּ֔רְא וְהִנֵּה֙ שְׁלֹשָׁ֣ה אֲנָשִׁ֔ים נִצָּבִ֖ים עָלָ֑יו וַיַּ֗רְא וַיָּ֤רָץ לִקְרָאתָם֙ מִפֶּ֣תַח הָאֹ֔הֶל וַיִּשְׁתַּ֖חוּ אָֽרְצָה׃
3 וַיֹּאמַ֑ר אֲדֹנָ֗י אִם־נָ֙א מָצָ֤אתִי חֵן֙ בְּעֵינֶ֔יךָ אַל־נָ֥א תַעֲבֹ֖ר מֵעַ֥ל עַבְדֶּֽךָ׃
(Gen 18:1-4 WTT Leninggrad Hebrew Old Testament)

A Min asked Ismael b. R. Jose: It reads [Gen. 19.24]: “And the Lord rained upon Sodom and Gomorrah brimstone and fire. From the Lord,” etc. From the Lord! It ought to be from Him (hence there was one more lord). (Rodkinson Babylonian Talmud Tract Sanhedrin Supreme Council Part 2 (Haggada) p 372

24 Then the LORD caused to rain upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven; (Gen 19:24 JPS)

24 the LORD rained upon Sodom and Gomorrah sulfurous fire from the LORD out of heaven. (Gen 19:24 TNK)

24 And the Lord rained upon Sedom and upon Amorah sulphur and fire from before the Lord from the heavens, (Gen 19:24 OKE)

24 And the Word of the Lord had caused showers of favour to descend upon Sedom and Amorah, to the intent that they might work repentance, but they did it not: so that they said, Wickedness is not manifest before the Lord. Behold, then, there are now sent down upon them sulphur and fire from before the Word of the Lord from Heaven. (Gen 19:24 PJE)

24 wyhwh(wa|´dönäy) him•†îr `al-südöm wü`al-`ámörâ Gop•rît wä´ëš më´ët yhwh(´ädönäy) min-haššämäºyim (Gen 19:24 BHT)

24 וַֽיהוָ֗ה הִמְטִ֧יר עַל־סְדֹ֛ם וְעַל־עֲמֹרָ֖ה גָּפְרִ֣ית וָאֵ֑שׁ מֵאֵ֥ת יְהוָ֖ה מִן־הַשָּׁמָֽיִם׃ (Gen 19:24 WTT) See below the Westminster Hebrew Morphology with Holladay entries beginning from right to left

w> particle conjunction hwhy noun proper no gender no number no state

Hol3193 hwhy
hwhy: the name of God, first in Gn 24; Qr yn”doa], hence printed texts hw”hy>; for pronunciation (almost certainly yahweh), etymology, occurrence &c. see comm. & theologies; w. prep. hwhyB;, ŒK;, Œl;; hwhyw:. (pg 130)
Hol2098 w>
w>: form: mostly w>, but a) W before b, m, & p, & before cons. w. simple shewa; b) w” immediately before tone-syl.: ht’y>b'(ñw”; c) w:, w<, w” (w©) before cons. w. corresponding µatef: ynIa]w:; d) wI before y>: yhiywI; e) w: w. dageš forte & w” before a in impf. consec.; — 1. and, connecting 2 words or phrases: °ereƒ w®š¹mayim; oft. in hendiadys: š¹lôm w¹šeqet complete peace 1C 229; — 2. connecting 3 or more words, standing either a) before every word but the first: yayin w®qayiƒ w®šemen Je 4010, or b) only before the last: bammiqneh bakkesef ûbazz¹h¹b Gn 132; the 3rd–5th words have w® 2K 235; — 3. intensifying: also, even: ûb®môt¹m and in … too 2S 123; — 4. inclusive: with, and in addition: ûmaƒƒôt Ex 128; — 5. explanatory: and indeed: ûb®°app®kem Am 410; namely w®deber 1C 2112; — 6. w® > or in conditional & interr. clauses: ûb®°ištô or his wife Gn 2611; — 7. in repetition of a word, w® expresses variety: °eben w¹°eben various weights Pr 2010; — 8. after k® ‘as,’ w® = so: ûš®mû±â ‰ôbâ so is good news Pr 2525; — 9. w® … w® both … and Nu 914; — 10. connecting 2 or more clauses: w®hû° g¹r Ju 1916 ; — 11. a circumstantial clause introduced by w® becomes like a relative clause: w®h¢m and they = who Gn 1413, ûš®m¹h and her name = whose name Gn 161; — 12. in older Heb. a 2nd clause introduced by w® adds accompanying circumstances, supplementary comments, &c.: w®n¹±¹l and in doing so closed … Ju 323; — 13. connecting impvs. & jussives: Ju 196; — 14. connecting comparisons & parallelisms: Jb 57; — 15. w. antitheses, w® = but: w®°et-b®rîtî but my covenant Gn 1721; — 16. a series of clauses w. w® may express alternatives: whether … or Ex 2116; — 17. introducing clauses of conditions or circumstances: w®hî° yœšebet while she sat Ju 139; — 18. taking up the subj. of a main clause preceded by a clause of circumstance: w®hî° š¹l®µâ then she sent Gn 3825; — 19. similarly w® can be translated by a great variety of conjunctions: w®°¹nœkî since I Gn 152, w®š¹w° because Ps 6013 &c.; — 20. introducing an asseveration: w®°attem ±¢day Is 4312; — 21. after a command, question, or denial, w® before a juss. or coh. expresses subordination: w®°¢d®±â so that I may know Gn 4234; — 22. likewise, following an impv. or juss., w. w® + impv.: wehy¢h so that you are Gn 122; — 23. introducing an apodosis after a conditional clause: w®y¹l®dû then … Gn 318; — 24. similarly when the conditional clause is a ‘casus pendens’: w®nikr®tâ Gn 1714; — 25. introducing the verb after word of time: bayyôm hašš®lîšî wayyi´´¹° Gn 224; — 26. introducing deductions & qns. (oral style): w®h¹šîbû so repent! Ez 1832; w®°ayyô and where is he? Ex 220; — 27. as impf. consec., vocalized wa in expressing the progression of the action: wayyifga± … wayy¹len … wayyaµ­lœm Gn 2811, oft. = (and) then, also after word of time (« 25). Even at beginning of books (Ez Ru Est); as expr. of deduction: watt®sît¢nî so that you … Jb 23; — 28. in the ‘pf. consec.’ w® + pf. after impf. or impv., juss.: °­µapp¢´ ûl®qaµtîm Am 93; l¢k w®°¹mart¹TÄ 2S 75; — 29. other usages before pf.: a) iterative °¢d ya±­leh w®hišqâ Gn 26; b) Aram. for impf. consec. Ec 914-16; c) archival 2K 183ff 234-15; — 30. w® includes the negation of lœ° (Ps 1216) and °al (382). (pg 85)

rjm verb hiphil perfect 3rd person masculine singular

Hol4535 rjm
rjm: nif.: impf. rjeM’Ti: be rained on Am 47. †

hif.: pf. ryjim.hi, yTir.j;m.hi; impf. rjem.y:, ryjim.a;; inf. ryjim.h;; pt. ryjim.m;: — 1. him‰îr m¹‰¹r ±al, have/make rain fall on Is 56; — 2. him‰îr (±al) let it rain, have it rain Gn 25; obj. brimstone Gn 1924 &c.

cj. hof. pt. hr’j’m.mu (oth.: pual hr’J’mum.) for hr’h’jom. Ez 2224: rained on. † (pg 192)

l[; particle preposition homonym 2 ~dos. noun proper no gender no number no state

Hol5792 ~dos.
~dos.: loc. hm’doñs.: n. loc. Sodom. (pg 253)
Hol6292 l[;
I l[;: l[‘(: height: š¹mayim m¢±¹l heaven above Gn 2739, huqam ±¹l be raised on high 2S 231; > amount Is 5918.
(pg 273)
II l[;: sf. yl;[‘, yl'([‘, ^yl,[‘, ykiy>l'([‘, wyl'[‘, h’yl,[‘h, 1S 924, Wnyle[‘, ~h,yle[] & ~h,le[], Amyle[‘; yle[]: — 1. higher than > on, over: š¹kab ±al 2S 47; > in front of (if one person is standing & the other sitting): dibber ±al Je 610, ±¹mad ±al Gn 188; garment on s.one Gn 3723; metaph. load (bride-price) on s.one Gn 3412: duty: it is for me to (w. l® & inf.) 2S 1811; ±al w. ƒiwwâ, p¹qad: order s.one to; w. sensual & emotion impressions: m¹tôq ±al sweet to (your taste) Pr 2413; on = (supported) by; µ¹yâ ±al live by Gn 2740; — 2. upon = because of: ±al-zœ°t, ±al-k¢n therefore; ±al-r¹±¹t¹m because of … Je 116; — 3. with regard to, concerning: w. regard to redemption Ru 47; — 4. according to, ±al-dibr¹tî according to the manner Ps 1104; ±al-pî = according to; — 5. over against: ±al-p¹nay over against me = in defiance of me Ex 203; > in spite of: ±al-da±t®k¹ in spite of your knowing Jb 107; — 6. (w. expr. of motion) onto: ±al-hammizb¢­µ Lv 17; ±¹lâ ±al-l¢b comes to mind Je 316; — 7. upon = in addition to: w. y¹saf Dt 199; šeqer ±al šeqer lie upon lie Je 420; l¹qaµ ±al take (as a wife) in addition to Gn 289; therefore ±al is used w. verbs of preferring, surpassing; g¹bar ±al surpass Gn 4926; — 8. above = against, face to face w.: niqrâ ±¹lênû meet with us Ex 318; implies weight, predominance, but shades into °el; — 9. k®±al: k®±al-kœl according to all Is 637; — 10. m¢±al from (upon), down from Gn 2464, off (from) Jb 199; l¢k m¢±¹lay get away from me! Ex 1028; m¢±al l® up over Jon 46; ±ad m¢±al to above Ez 4120; — 11. conj.: ±al-b®lî in that … not Gn 3120; ±al lœ° because … not Ps 119136, although … not Is 539; ±al-°­šer because Ex 3235; ±al kî because Dt 3117. (pg 273)

tyrIp.G” noun common feminine singular absolute

Hol1636 tyrIp.G”
tyrip.G”: sulphur Gn 1924. (pg 63)

w> particle conjunction vae noun common both singular absolute homonym 1

Hol822 vae
I vae (380 ×), mostly f.: sf. wVai, ~k,v.a,: fire, in variety of idioms, e.g.: w. y¹ƒâ°, breaks out Ex 225; n¹tan b®, light, put fire in Lv 101; oft. ´¹raf b¹°¢š Ex 2914; « accompanying word. (pg 29)
II vae: little, trifle, b®dê-°¢š Je 5158 Hb 213. † (pg 29)
Hol2098 w>
w>: form: mostly w>, but a) W before b, m, & p, & before cons. w. simple shewa; b) w” immediately before tone-syl.: ht’y>b'(ñw”; c) w:, w<, w” (w©) before cons. w. corresponding µatef: ynIa]w:; d) wI before y>: yhiywI; e) w: w. dageš forte & w” before a in impf. consec.; — 1. and, connecting 2 words or phrases: °ereƒ w®š¹mayim; oft. in hendiadys: š¹lôm w¹šeqet complete peace 1C 229; — 2. connecting 3 or more words, standing either a) before every word but the first: yayin w®qayiƒ w®šemen Je 4010, or b) only before the last: bammiqneh bakkesef ûbazz¹h¹b Gn 132; the 3rd–5th words have w® 2K 235; — 3. intensifying: also, even: ûb®môt¹m and in … too 2S 123; — 4. inclusive: with, and in addition: ûmaƒƒôt Ex 128; — 5. explanatory: and indeed: ûb®°app®kem Am 410; namely w®deber 1C 2112; — 6. w® > or in conditional & interr. clauses: ûb®°ištô or his wife Gn 2611; — 7. in repetition of a word, w® expresses variety: °eben w¹°eben various weights Pr 2010; — 8. after k® ‘as,’ w® = so: ûš®mû±â ‰ôbâ so is good news Pr 2525; — 9. w® … w® both … and Nu 914; — 10. connecting 2 or more clauses: w®hû° g¹r Ju 1916 ; — 11. a circumstantial clause introduced by w® becomes like a relative clause: w®h¢m and they = who Gn 1413, ûš®m¹h and her name = whose name Gn 161; — 12. in older Heb. a 2nd clause introduced by w® adds accompanying circumstances, supplementary comments, &c.: w®n¹±¹l and in doing so closed … Ju 323; — 13. connecting impvs. & jussives: Ju 196; — 14. connecting comparisons & parallelisms: Jb 57; — 15. w. antitheses, w® = but: w®°et-b®rîtî but my covenant Gn 1721; — 16. a series of clauses w. w® may express alternatives: whether … or Ex 2116; — 17. introducing clauses of conditions or circumstances: w®hî° yœšebet while she sat Ju 139; — 18. taking up the subj. of a main clause preceded by a clause of circumstance: w®hî° š¹l®µâ then she sent Gn 3825; — 19. similarly w® can be translated by a great variety of conjunctions: w®°¹nœkî since I Gn 152, w®š¹w° because Ps 6013 &c.; — 20. introducing an asseveration: w®°attem ±¢day Is 4312; — 21. after a command, question, or denial, w® before a juss. or coh. expresses subordination: w®°¢d®±â so that I may know Gn 4234; — 22. likewise, following an impv. or juss., w. w® + impv.: wehy¢h so that you are Gn 122; — 23. introducing an apodosis after a conditional clause: w®y¹l®dû then … Gn 318; — 24. similarly when the conditional clause is a ‘casus pendens’: w®nikr®tâ Gn 1714; — 25. introducing the verb after word of time: bayyôm hašš®lîšî wayyi´´¹° Gn 224; — 26. introducing deductions & qns. (oral style): w®h¹šîbû so repent! Ez 1832; w®°ayyô and where is he? Ex 220; — 27. as impf. consec., vocalized wa in expressing the progression of the action: wayyifga± … wayy¹len … wayyaµ­lœm Gn 2811, oft. = (and) then, also after word of time (« 25). Even at beginning of books (Ez Ru Est); as expr. of deduction: watt®sît¢nî so that you … Jb 23; — 28. in the ‘pf. consec.’ w® + pf. after impf. or impv., juss.: °­µapp¢´ ûl®qaµtîm Am 93; l¢k w®°¹mart¹TÄ 2S 75; — 29. other usages before pf.: a) iterative °¢d ya±­leh w®hišqâ Gn 26; b) Aram. for impf. consec. Ec 914-16; c) archival 2K 183ff 234-15; — 30. w® includes the negation of lœ° (Ps 1216) and °al (382). (pg 85)

particle preposition homonym 2

Hol892 tae
I tae: acc.-particle in prosaic & later material: -ta,, -tae( Jb 4126; sf. yti¿AÀao, ^t.ao, hb’t'(ao Ex 2935, %t’¿AÀao, Wnt’ñ¿AÀao, ~k,t.a,, ~k,t.Aa Jos 2315, ~h,Æw)t,t.a,, ~t’¿AÀao, !t’ao, hn”t’ñ¿AÀao, ~h,t.¿AÀao, Ez 2345 & !h,t.Aa 2347: — 1. bearing pers. sf., esp. if stressed, °œtî 1S 87; — 2. indicating acc. of noun when definite, either by def. art. Gn 11, w. proper name 2S 311, by def. gen. Gn 125, or w. noun w. sf. Ru 215; rarely w. indef. acc., but: °et-°îš Ex 2128; omission does not affect mng.; — 3. before non-pers. pron.: °et-mî, whom Is 68, cf. °¢t °­šer Nu 226; — 4. remarks: a) °et- can mark any sort of acc., esp. that of limitation: diseased °et-ragl¹yw as to his feet 1K 1523; b) after a pass. vb. it is construed impersonally: one told Esau’s words (acc.!) to Rebekah Gn 2742; c) at times °et- seems to stand before a stressed nominative, felt psychologically as acc., Ne 919; d) oft. °œtô &c. stands for °ittô, « II °¢t: Gn 342•9. (pg 31)
II tae: prep. with: -ta,; sf. yTiai, %T’ai (%Teai Is 5410), WnT’ai, ~k,T.ai, ~T’ai, sf.-forms oft. mistakenly for I tae: — 1. (together) with: w. h¹lak 2S 1617b; — 2. with (help of), 1C 218; °et-mî with whose help? Jb 264; — 3. by, at the side of: in their presence Is 308; beside me, besides me Ex 2023; °ittô µ­lôm he had a dream Je 2328; — 4. w. min: m¢°¢et, m¢°ittô &c., away from w. vbs. of removing, Gn 1727 acquisition (away) from a foreigner. (pg 31)
III tae: 1.: sf. Atae; pl. ~yTiai, 1S 1321 ~ytiae, sf. ~k,yTeai: iron farm-tool, plowshare or mattock 1S 1320f; — 2. °et-habbarzel 2K 65,? axe-blade, ? del., ? better I °¢t 4c. (pg 31)
Hol4726 !mi
!mi: extended form yNImi 30 ×, -yNEmi Is 3011; usu. keeps form -!mi before art., rarely otherw.; usu. assimilated, !Bemi, before gutturals & r usu. me, ~d’a’me &c., but tAyh.mi, #Wxmi; before cons. w. shewa vl{v.miK. Gn 3824; before y>: ydeymi, but ynEveY>mi Dn 122; sf. yNIM,ñmi, &amp;’M,ñmi, WNM,mi, hN”M,mi, but ^M.mi, %Memi, also yNImi (4 ×) & yNIm,ñ (6 ×), Whn>m,( Jb 412, aWh-!mi Is 182•7; ~K,mi, ~h,me, hM’heme (2 ×), ~h,n>mi (1 ×), !heme Ez 1647•52: basic meaning out of, away from: — 1. spatial, a) indicates beginning-point of motion, out of, w. y¹ƒ¹° &c. Ex 1242, w. ‘save’ 1S 1735; min-haµœr from (the door-hole) = through SS 54; min-hû° w®h¹l®°â near & far Is 182•7; b) direction of movement, w. °el: mizzan °el-zan Ps 14413 , w. (w®) ±ad Ex 223 Lv 1312, cf. mimm®k¹ w¹hinnâ away fm. you in this direction 1S 2021, mi´´®mœ°l (to) northward Jos 1927, m¢r¹µôq (flee [to]) far away Is 223; c) indicates the place in whose direction ( = where) s.thg is: miqqedem eastward, in the east Gn 28, mibbayit inside Lv 1441; — 2. temporal: a) since, from (the time of): minn®±urîm 1S 122; the beginning-point is included: mi´´®nat hayyœb¢l from the year of jubilee (on) Lv 2717; b) just after: m¢µ¹qîƒ just after awakening Ps 7320, mimmoµ¯r¹t on the very next day Gn 1934; c) after: miqq¢ƒ y¹mîm a few days later Gn 43, miyy¹mîm some time later Ju 114; d) from the time when s.thg happens: mîmê qedem in primeval times Is 3726; w. inf., mibbô° at homecoming Is 231 ; — 3. designates a) the material out of wh. s.thg is made: min-h¹°­d¹mâ Gn 219, niskêhem midd¹m their bloody drink-offerings Ps 164; b) the place of origin: miƒƒor±â from Z. Ju 132; — 4. designates a) cause: m¢rê­µ mayim because of (= at) the scent of water Jb 149, m¢rœb because of (= by) the multitude of Ez 2818; b) originator: m¢hammelek (resulted) from the king = by the king’s will 2S 337, mimmennî ûm¢hem (which word,) mine or theirs Je 4428; c) subj. of active verb becomes obj. of min- w. passive vb.: mimmê hammabbûl (all life shall be cut off) by the waters of a flood Gn 911; — 5. designates position or standard of an assessor: a) q¹‰œntî min I am small, unimportant for (= I am too small for, I am unworthy of) (all the mercies) Gn 3211; rab mimm®k¹ hadderek, journey is too far for you 1K 194; b) in expressions of comparison, more than: µ¹k¹m min, wiser than 1K 511; w. vb., gadd¢l min, make s.thg greater than 1K 147; — 6. designates the logical cause: in consequence of, because of (cf. 4a): miqqœl haqqœr¢° Is 64 , mippî yhwh by Y.’s command 2C 3612; thus mibb®lî mibbiltî, because it is not, fm. lack of; — 7. w. vbs. of fearing, hiding, protecting, warning, from, against: a) y¹r¢° min Ex 3430, str (nif.) min Gn 414 &c.; b) thus, far from > without: mippaµad without fear Jb 219; — 8. part.; a) part of a whole: mikkol-yi´r¹°¢l (men) fm. all Isr. Ex 1825, m¢harb¢h (a few) of many Je 422; b) after adj., superlative: ha‰‰ôb w®hayy¹š¹r mibb®nê the best & fittest of 2K 103; c) the part is omitted: min-´¹r¹yw = one of his princes Dn 115; w. neg., m¢±abdê (not) anyone of the servants = none of 2K 1023; d) indef. part of the whole: midd¹m some of the blood Lv 59; w. °eµ¹d, °aµat, any of the things Lv 42; — 9. min w. inf.: a) m¢°ah­bat from his loving = because he loves Dt 78; b) m¢r®°ôt (eyes) dim from seeing = too dim to see, dim so that he could not see Gn 271; c) temporal: min-šilµô °œt¹m after he sent them away 1C 88; — 10. w. oth. preps.: a) min before oth. prep.: m¢°aµar, mibbên &c., « respective preps.; b) min after oth. prep.: l®min: l®m¢r¹µôq (I will fetch my knowledge) from afar Jb 363; temporal: from long ago Is 3726; l®mibbêt l® on the inner side of Nu 187, l®mittaµat l® underneath 1K 732; l®miyyôm since the days when 2S 711; — 11. Dt 3311 min-y®qûmûn conj. that … not (if true reading). (pg 201)

number no state

Hol3193 hwhy
hwhy: the name of God, first in Gn 24; Qr yn”doa], hence printed texts hw”hy>; for pronunciation (almost certainly yahweh), etymology, occurrence &c. see comm. & theologies; w. prep. hwhyB;, ŒK;, Œl;; hwhyw:. (pg 130)

!mi particle preposition h; particle article ~yIm;v’ noun common masculine plural absolute

Hol8717 ~yIm;v’
~yIm;v’ (420 ×): ~yIm'(v’, cs. ymev., sf. ^ym,v’, wym’v’, ~k,ymev.; loc. hm’y>m;ñV’h;, (oft. w. pl. adj. or vb.): heaven(s), sky: — 1. = firmament Gn 18 ; windows of heaven 711; rain fm. heaven 82, fire fm. heaven 1924; stars in heaven 2217; — 2. = upper atmosphere (below the ‘firmament’), air, sky: birds of, Gn 126; — 3. associated w. God as his dwelling 1K 823, but heavens cannot contain God 827. (pg 375)
Hol1918 h;
h;: w. dageš forte &c. « gramm., def. art., the: I: — 1. in older & poet. Heb., oft. omitted, š¹mayim & °ereƒ Is 12; art. then had demonstr. mng.: hayyôm, the day there, today Gn 414, happa±am this time; — 2. rarely,, before fin. vb., introducing rel. clause heh¹l®kû who went Jos 1024; — 3. before pt., as appos.: hannœt¢n who gives Gn 4921.

II. def. art.: — 1. individually, w. known noun: h¹±îr the (already mentioned) city Gn 115; — 2. w. voc.: hammelek (O) king! 1S 249; — 3. w. proper nouns, spec. hayyard¢n, hakkarmel, hall®b¹nôn, ha´´¹‰¹n; — 4. indicates the spec. category: k¹b¢d bammiqneh rich in cattle Gn 132; spec. category of men: haƒƒ¹dîq the righteous (coll.) Ec 317; h¹rœ±eh the shepherd(s) (coll.) > a shepherd; — 5. in comparison: kammœƒ like chaff Ps 14; lacking when comparison is more spec. described: k®q¢n m®šullaµ Is 162; — 6. w. abstracts: baƒƒ¹m¹° w. thirst Is 4117. (pg 75)
Hol4726 !mi
!mi: extended form yNImi 30 ×, -yNEmi Is 3011; usu. keeps form -!mi before art., rarely otherw.; usu. assimilated, !Bemi, before gutturals & r usu. me, ~d’a’me &c., but tAyh.mi, #Wxmi; before cons. w. shewa vl{v.miK. Gn 3824; before y>: ydeymi, but ynEveY>mi Dn 122; sf. yNIM,ñmi, &amp;’M,ñmi, WNM,mi, hN”M,mi, but ^M.mi, %Memi, also yNImi (4 ×) & yNIm,ñ (6 ×), Whn>m,( Jb 412, aWh-!mi Is 182•7; ~K,mi, ~h,me, hM’heme (2 ×), ~h,n>mi (1 ×), !heme Ez 1647•52: basic meaning out of, away from: — 1. spatial, a) indicates beginning-point of motion, out of, w. y¹ƒ¹° &c. Ex 1242, w. ‘save’ 1S 1735; min-haµœr from (the door-hole) = through SS 54; min-hû° w®h¹l®°â near & far Is 182•7; b) direction of movement, w. °el: mizzan °el-zan Ps 14413 , w. (w®) ±ad Ex 223 Lv 1312, cf. mimm®k¹ w¹hinnâ away fm. you in this direction 1S 2021, mi´´®mœ°l (to) northward Jos 1927, m¢r¹µôq (flee [to]) far away Is 223; c) indicates the place in whose direction ( = where) s.thg is: miqqedem eastward, in the east Gn 28, mibbayit inside Lv 1441; — 2. temporal: a) since, from (the time of): minn®±urîm 1S 122; the beginning-point is included: mi´´®nat hayyœb¢l from the year of jubilee (on) Lv 2717; b) just after: m¢µ¹qîƒ just after awakening Ps 7320, mimmoµ¯r¹t on the very next day Gn 1934; c) after: miqq¢ƒ y¹mîm a few days later Gn 43, miyy¹mîm some time later Ju 114; d) from the time when s.thg happens: mîmê qedem in primeval times Is 3726; w. inf., mibbô° at homecoming Is 231 ; — 3. designates a) the material out of wh. s.thg is made: min-h¹°­d¹mâ Gn 219, niskêhem midd¹m their bloody drink-offerings Ps 164; b) the place of origin: miƒƒor±â from Z. Ju 132; — 4. designates a) cause: m¢rê­µ mayim because of (= at) the scent of water Jb 149, m¢rœb because of (= by) the multitude of Ez 2818; b) originator: m¢hammelek (resulted) from the king = by the king’s will 2S 337, mimmennî ûm¢hem (which word,) mine or theirs Je 4428; c) subj. of active verb becomes obj. of min- w. passive vb.: mimmê hammabbûl (all life shall be cut off) by the waters of a flood Gn 911; — 5. designates position or standard of an assessor: a) q¹‰œntî min I am small, unimportant for (= I am too small for, I am unworthy of) (all the mercies) Gn 3211; rab mimm®k¹ hadderek, journey is too far for you 1K 194; b) in expressions of comparison, more than: µ¹k¹m min, wiser than 1K 511; w. vb., gadd¢l min, make s.thg greater than 1K 147; — 6. designates the logical cause: in consequence of, because of (cf. 4a): miqqœl haqqœr¢° Is 64 , mippî yhwh by Y.’s command 2C 3612; thus mibb®lî mibbiltî, because it is not, fm. lack of; — 7. w. vbs. of fearing, hiding, protecting, warning, from, against: a) y¹r¢° min Ex 3430, str (nif.) min Gn 414 &c.; b) thus, far from > without: mippaµad without fear Jb 219; — 8. part.; a) part of a whole: mikkol-yi´r¹°¢l (men) fm. all Isr. Ex 1825, m¢harb¢h (a few) of many Je 422; b) after adj., superlative: ha‰‰ôb w®hayy¹š¹r mibb®nê the best & fittest of 2K 103; c) the part is omitted: min-´¹r¹yw = one of his princes Dn 115; w. neg., m¢±abdê (not) anyone of the servants = none of 2K 1023; d) indef. part of the whole: midd¹m some of the blood Lv 59; w. °eµ¹d, °aµat, any of the things Lv 42; — 9. min w. inf.: a) m¢°ah­bat from his loving = because he loves Dt 78; b) m¢r®°ôt (eyes) dim from seeing = too dim to see, dim so that he could not see Gn 271; c) temporal: min-šilµô °œt¹m after he sent them away 1C 88; — 10. w. oth. preps.: a) min before oth. prep.: m¢°aµar, mibbên &c., « respective preps.; b) min after oth. prep.: l®min: l®m¢r¹µôq (I will fetch my knowledge) from afar Jb 363; temporal: from long ago Is 3726; l®mibbêt l® on the inner side of Nu 187, l®mittaµat l® underneath 1K 732; l®miyyôm since the days when 2S 711; — 11. Dt 3311 min-y®qûmûn conj. that … not (if true reading). (pg 201)

Paul is the only apostle that brings this issue of great importance to the early followers of Yeshua in his epistle to the Corinthians. Let us gain the truth of this by reading the passage of scripture below. In the passage of scripture below we learn that there is a separation between what is of the flesh and what is of the spirit. It is within this context that a view of what is eternal as opposed to what is temporal is brought into view. This passage of scripture below needs to be brought together with the creation account of humanity found in the beginning chapters of Genesis and joined with the closing account of the book of Revelation in the ending chapters. God was with humanity in the beginning also as God will be with humanity at the ending. Everything in between is a transitional period where God’s objective of bringing humanity back to Himself through the law, the prophets, and YESHUA (MESSIAH) is unfolding. Yeshua is the revelation of God’s intention to make mankind a perfect masterpiece despite all of it’s flaws. Yeshua is the DIVINE BLUEPRINT for humanity. YESHUA is the MASTERPIECE. We were made in the image of the 2nd Adamah. There were examples of divine projects that the Lord God instructed to be built in the bible. One example of this is the TABERNACLE OF WITNESS. The TABERNACLE OF WITNESS was patterned after a heavenly pattern. Yeshua is the TABERNACLE OF WITNESS. The Lord God wanted to dwell among us so He showed Moses the heavenly pattern of the TABERNACLE OF WITNESS in order for Moses to be able to construct it. The question that begs to be answered is has anybody seen the ORIGINAL DIVINE BLUEPRINT? The answer is YES! Moses and Elijah saw Yeshua. Moses saw THE TABERNACLE OF WITNESS (where the divine Word of YHWH was in the ark of the covenant). Elijah saw the DIVINE CHARIOT and his death was postponed (possible illustration of postponement of judgement).  I say this because in the book of Revelation the two witnesses do not die until. One of those witnesses must be Elijah simply because Elijah didn’t die. Astonishingly, both Moses and Elijah were at the MOUNT OF TRANSFIGURATION. What did Peter say? Peter said it was good to build a booth for Yeshua, Moses, and Elijah! The Lord God performed an exegesis. Moses was not speaking the law. Elijah was not prophesying. The Lord God was not speaking judgement from heaven. The most plausible illustration is the postponement of the day of vengeance. I say this because the Holy Father’s voice from heaven was heard saying Yeshua is His beloved Son and issuing the command to all present on the mountain of transformation to hear Yeshua. Yeshua was not executing the day of vengeance simply because the postponement of judgement was clearly indicated from the illustration on the mountain of transformation. HE MADE HIS DIVINE BLUEPRINT KNOWN TO MANKIND! See below.

8 And let them make Me a sanctuary that I may dwell among them. (Exo 25:8 TNK)

14 The Word became a human being and lived with us, and we saw his Sh’khinah, the Sh’khinah of the Father’s only Son, full of grace and truth. (Joh 1:14 CJB)

12 For if the system of cohanim is transformed, there must of necessity occur a transformation of Torah. (Heb 7:12 CJB)

כִּי בְהִשְׁתַּנּוֹת הַכְּהֻנָּה גַּם־חֲלִיפַת הַתּוֹרָה בֹּא תָבוֹא אֶל־נָכוֹן׃ (Heb 7:12 HNT) See translation from http://translation2.paralink.com/translator/default.asp below

“That change also of the law suit the chana’s come to?”

3 I heard a loud voice from the throne say, “See! God’s Sh’khinah is with mankind, and he will live with them. They will be his people, and he himself, God-with-them, will be their God. (Rev 21:3 CJB)

9 Exactly as I show you — the pattern of the Tabernacle and the pattern of all its furnishings — so shall you make it. (Exo 25:9 TNK)

40 Note well, and follow the patterns for them that are being shown you on the mountain. (Exo 25:40 TNK)

4 Now this is how the lampstand was made: it was hammered work of gold, hammered from base to petal. According to the pattern that the LORD had shown Moses, so was the lampstand made. (Num 8:4 TNK)

5 But what they are serving is only a copy and shadow of the heavenly original; for when Moshe was about to erect the Tent, God warned him, “See to it that you make everything according to the pattern you were shown on the mountain.” (Heb 8:5 CJB)

2 As they watched, he began to change form – his face shone like the sun, and his clothing became as white as light.
3 Then they looked and saw Moshe and Eliyahu speaking with him.
4 Kefa said to Yeshua, “It’s good that we’re here, Lord. I’ll put up three shelters if you want – one for you, one for Moshe and one for Eliyahu.”
(Mat 17:2-4 CJB)

45 In fact, the Tanakh says so: Adam, the first man, became a living human being; but the last “Adam” has become a life-giving Spirit.

46 Note, however, that the body from the Spirit did not come first, but the ordinary human one; the one from the Spirit comes afterwards.
47 The first man is from the earth, made of dust; the second man is from heaven.
48 People born of dust are like the man of dust, and people born from heaven are like the man from heaven;
49 and just as we have borne the image of the man of dust, so also we will bear the image of the man from heaven.
50 Let me say this, brothers: flesh and blood cannot share in the Kingdom of God, nor can something that decays share in what does not decay.
51 Look, I will tell you a secret – not all of us will die! But we will all be changed!
52 It will take but a moment, the blink of an eye, at the final shofar. For the shofar will sound, and the dead will be raised to live forever, and we too will be changed.
53 For this material which can decay must be clothed with imperishability, this which is mortal must be clothed with immortality.
54 When what decays puts on imperishability and what is mortal puts on immortality, then this passage in the Tanakh will be fulfilled: “Death is swallowed up in victory. (1Co 15:45-54 CJB)

53 Avraham avinu died; you aren’t greater than he, are you? And the prophets also died. Who do you think you are?”
54 Yeshua answered, “If I praise myself, my praise counts for nothing. The One who is praising me is my Father, the very one about whom you keep saying, ‘He is our God.’
55 Now you have not known him, but I do know him; indeed, if I were to say that I don’t know him, I would be a liar like you! But I do know him, and I obey his word.
56 Avraham, your father, was glad that he would see my day; then he saw it and was overjoyed.”
57 “Why, you’re not yet fifty years old,” the Judeans replied, “and you have seen Avraham?”
58 Yeshua said to them, “Yes, indeed! Before Avraham came into being, I AM!”
59 At this, they picked up stones to throw at him; but Yeshua was hidden and left the Temple grounds. (Joh 8:53-1 CJB)

There is one last question that the readers of this post must be confronted with. Where did the first Adamah get His image, if not from the second Adamah? If you answer from the Lord God, how so? If you believe that the Lord God is not a man with His Eternal Word (Memra Logos) in the place of the human soul and at the same time the Lord God who fills all the cosmos, you contradict yourself. You contradict yourself in that no other creature was made in the image of the Lord God. This is because the Lord God does not have the image of a bird, neither land animal, nor creature of the deep, needless to mention the creeping creature. Also another last thing that calls our attention is the fact that Yeshua said all authority was given to Him by His Father God. Only a second Adamah can say such a thing. Only a 2nd Adamah has the authority from His Father God to say such a thing. Furthermore, if God is only Creator, but not Father of all His creation, what is His relation to humanity? Creator and creature? This argument cannot support any need at all for a loving relationship between God and His children. Thus, we are made in the image of YHWH (Supreme being with a manifold nature to complicated to be comprehended with the human mind). 

18 Yeshua came and talked with them. He said, “All authority in heaven and on earth has been given to me. (Mat 28:18 CJB)

2 just as you gave him authority over all mankind, so that he might give eternal life to all those whom you have given him. (Joh 17:2 CJB)

Lastly, the first Adamah lost his dominion to lucifer that was represented by the serpent in chapter 3 of Genesis because he was deceptive to his help meet Eve. He told her that if she touched the forbidden fruit she would die. The serpent told Eve that she could touch it and that she would not die. She did touch it and she did not die immediately after she did that. Adamah became a deceiver in the eyes of Eve at that moment. Eve even told lucifer that God said if she touched the forbidden fruit that she would die. Eve was misrepresenting God by adding to His words by virtue of her ignorance, trying to turn God into a deceiver. Lucifer then told Eve she would know good and evil like beings of a divine nature do. Amazingly, lucifer proceeded to charge God with good and evil, in that His words were mingled with the words of Adamah and repeated words of Eve. Lucifer was tying in all their words together. It was by this act of Eve and provocation originating with lucifer that the Lord God was, in a sense, coerced into separating Himself from humanity. The word of the Lord God (good) and the word of Adamah and Eve (bad) were mingled together and the Lord God was given no other alternative but to reject the word of man and the flesh of man. Lucifer from this point on made every attempt to prove that the Lord God, Adamah, and Eve were all good (perfect image of the Lord God) and evil (corrupt image of the Lord God). A spiritual dichotomy was created by the truth mingled with the deception. Lucifer, represented by the serpent, appeared to be the truth bearer and light bearer by SPEAKING THE THE WORD OF GOD IN THE FLESH OF A SERPENT, NOT THE FLESH OF A MAN. THE ANTI CHRIST IS THE ATTEMPT OF SATAN TO SPEAK THE WORD OF GOD (elohim or angels) in the flesh of his version of a 2nd adamah. But he achieved this and will achieve this by an enormous and colossal act of manipulation. This is how lucifer became the usurper of the dominion of the first Adamah. THIS ALSO EXPLAINS WHAT REINCARNATION IS. IT IS AN ATTEMPT OF THESE DISEMBODIED SPIRIT BEINGS TO SPEAK THEIR WORD IN THE FLESH IN AN EFFORT TO CAUSE AS MUCH CONFUSION AS POSSIBLE.

Lucifer got dominion by default and with the help of the first Adamah’s own words of deception. Adamah’s own words of depception served as Adamah’s breach of DIVINE COPYRIGHT. Adamah forfeited all the inheritance God left to Adamah. Adamah was the prodigal son. A true son of God does not lie and cannot speak the word of God, falsely, misrepresenting the truth in it.  After Adamah could no longer stay in the Garden of Eden, an interesting picture of the consequences of what had occurred is depicted. There is not mention of the serpent being forced to leave. It is safe to infer that the serpent was still in the Garden of Eden, although there is no mention of the serpent, nor the tree of the knowledge of good and evil. What is brought immediately into the reader’s attention is the 2 CHERUBIM, THE TREE OF LIFE, AND THE FLAMING SWORD.  The sword on fire is being used against all who attempt to misrepresent it from that time foward until Yeshua would bear the SWORD OF TRUTH again. Satan has this accusation against humanity. Only a second Adamah, TRUE WORD of the Lord God, could challenge satan and give back to humanity its dominion back over the upper atmosphere below the firmament, the earth, and the deep. Although Adamah was not in the Garden of Eden, it is my conviction that the 2 Cherubim represent the 1st and the 2nd Adamahs, Adam and Yeshua. Why is there only 1 TREE OF LIFE and 1 FLAMING SWORD? It is my conviction that this is because the plan of God to reconcile humanity back to Himself is depicted with ONE DIVINE WORD represented by the SWORD and ONE DIVINE UNION as represented by ONE TREE OF LIFE. Friends and spiritual children, will you condemn the Lord God with your words? Or will you acknowlegde Yeshua’s TRUTH?

26 And God said, “Let us make man in our image, after our likeness. They shall rule the fish of the sea, the birds of the sky, the cattle, the whole earth, and all the creeping things that creep on earth.” (Gen 1:26 TNK)

29 God said, “See, I give you every seed-bearing plant that is upon all the earth, and every tree that has seed-bearing fruit; they shall be yours for food.
30 And to all the animals on land, to all the birds of the sky, and to everything that creeps on earth, in which there is the breath of life, I give all the green plants for food.” And it was so. (Gen 1:29-30 TNK)

13 You were in Eden, the garden of God; Every precious stone was your adornment: Carnelian, chrysolite, and amethyst; Beryl, lapis lazuli, and jasper; Sapphire, turquoise, and emerald; And gold beautifully wrought for you, Mined for you, prepared the day you were created. (Eze 28:13 TNK)

31 And God saw all that He had made, and found it very good. And there was evening and there was morning, the sixth day. (Gen 1:31 TNK)

17 but as for the tree of knowledge of good and bad, you must not eat of it; for as soon as you eat of it, you shall die.” (Gen 2:17 TNK)

2 The woman replied to the serpent, “We may eat of the fruit of the other trees of the garden.
3 It is only about fruit of the tree in the middle of the garden that God said: ‘You shall not eat of it or touch it, lest you die.'” (Gen 3:2-3 TNK)

4 And the serpent said to the woman, “You are not going to die,
5 but God knows that as soon as you eat of it your eyes will be opened and you will be like divine beings who know good and bad.” (Gen 3:4-5 TNK)

33 And when this people — or a prophet or a priest — asks you, “What is the burden of the LORD?” you shall answer them, “What is the bur- den? I will cast you off” — declares the LORD. (Jer 23:33 TNK)

22 And the LORD God said, “Now that the man has become like one of us, knowing good and bad, what if he should stretch out his hand and take also from the tree of life and eat, and live forever!” (Gen 3:22 TNK)

23 So the LORD God banished him from the garden of Eden, to till the soil from which he was taken.
24 He drove the man out, and stationed east of the garden of Eden the cherubim and the fiery ever-turning sword, to guard the way to the tree of life. (Gen 3:23-24 TNK)

9 and said to him, “All this I will give you if you will bow down and worship me.”
10 “Away with you, Satan!” Yeshua told him, “For the Tanakh says, ‘Worship ADONAI your God, and serve only him.'” (Mat 4:9-10 CJB)

46 Which one of you can show me where I’m wrong? If I’m telling the truth, why don’t you believe me?
47 Whoever belongs to God listens to what God says; the reason you don’t listen is that you don’t belong to God.”
48 The Judeans answered him, “Aren’t we right in saying you are from Shomron and have a demon?”
49 Yeshua replied, “Me? I have no demon. I am honoring my Father. But you dishonor me. (Joh 8:46-49 CJB)

53 Avraham avinu died; you aren’t greater than he, are you? And the prophets also died. Who do you think you are?” (Joh 8:53 CJB)

37 “So then,” Pilate said to him, “You are a king, after all.” Yeshua answered, “You say I am a king. The reason I have been born, the reason I have come into the world, is to bear witness to the truth. Every one who belongs to the truth listens to me.”
38 Pilate asked him, “What is truth?” Having said this, Pilate went outside again to the Judeans and told them, “I don’t find any case against him. (Joh 18:37-38 CJB)

16 In his right hand he held seven stars, out of his mouth went a sharp double-edged sword, and his face was like the sun shining in full strength. (Rev 1:16 CJB)

16 Therefore, turn from these sins. Otherwise, I will come to you very soon and make war against them with the sword of my mouth. (Rev 2:16 CJB)

15 And out of his mouth comes a sharp sword with which to strike down nations – “He will rule them with a staff of iron.” It is he who treads the winepress from which flows the wine of the furious rage of ADONAI, God of heaven’s armies. (Rev 19:15 CJB)

21 The rest were killed with the sword that goes out of the mouth of the rider on the horse, and all the birds gorged themselves on their flesh. (Rev 19:21 CJB)

8 (40-3) ¿Invalidarás tú también mi juicio? ¿Me condenarás á mí, para justificarte á ti? (Job 40:8 SRV)

8 Would you impugn My justice? Would you condemn Me that you may be right? (Job 40:8 TNK)

2 I say to God, “Do not condemn me; Let me know what You charge me with. (Job 10:2 TNK)

20 Though I were innocent, My mouth would condemn me; Though I were blameless, He would prove me crooked. (Job 9:20 TNK)

10 The thief comes only in order to steal, kill and destroy; I have come so that they may have life, life in its fullest measure. (Joh 10:10 CJB)

28 “Do not fear those who kill the body but are powerless to kill the soul. Rather, fear him who can destroy both soul and body in Gei-Hinnom. (Mat 10:28 CJB)

GIVE YOUR MIND, SOUL, SPIRIT, TEMPLE OF YOUR BODY, AND LIFE COMPLETELY TO JESUS. BELIEVE IN HIM. CONFESS HIM AS YOUR LORD. SEEK, FOLLOW, AND OBEY HIM. GET TO KNOW JESUS. IT IS ETERNAL LIFE TO KNOW AND FELLOWSHIP WITH JESUS. JESUS IS YOUR RIGHTEOUSNESS. PUT YOUR FAITH IN JESUS CHRIST. READ HEBREWS CHAPTER 10. READ JEREMIAH CHAPTER 23.

16 “For God so loved the world that he gave his only and unique Son, so that everyone who trusts in him may have eternal life, instead of being utterly destroyed.
17 For God did not send the Son into the world to judge the world, but rather so that through him, the world might be saved.
18 Those who trust in him are not judged; those who do not trust have been judged already, in that they have not trusted in the one who is God’s only and unique Son.
19 “Now this is the judgment: the light has come into the world, but people loved the darkness rather than the light. Why? Because their actions were wicked.
20 For everyone who does evil things hates the light and avoids it, so that his actions won’t be exposed.
21 But everyone who does what is true comes to the light, so that all may see that his actions are accomplished through God.” (Joh 3:16-21 CJB)

6 Moreover, the righteousness grounded in trusting says: “Do not say in your heart, ‘Who will ascend to heaven?'” – that is, to bring the Messiah down –
7 or, “‘Who will descend into Sh’ol?'” – that is, to bring the Messiah up from the dead.
8 What, then, does it say? “The word is near you, in your mouth and in your heart.” – that is, the word about trust which we proclaim, namely,
9 that if you acknowledge publicly with your mouth that Yeshua is Lord and trust in your heart that God raised him from the dead, you will be delivered.
10 For with the heart one goes on trusting and thus continues toward righteousness, while with the mouth one keeps on making public acknowledgement and thus continues toward deliverance.
11 For the passage quoted says that everyone who rests his trust on him will not be humiliated.
12 That means that there is no difference between Jew and Gentile – ADONAI is the same for everyone, rich toward everyone who calls on him,
13 since everyone who calls on the name of ADONAI will be delivered .
14 But how can they call on someone if they haven’t trusted in him? And how can they trust in someone if they haven’t heard about him? And how can they hear about someone if no one is proclaiming him?
15 And how can people proclaim him unless God sends them? – as the Tanakh puts it, “How beautiful are the feet of those announcing good news about good things!”
16 The problem is that they haven’t all paid attention to the Good News and obeyed it. For Yesha’yahu says, “ADONAI, who has trusted what he has heard from us?”
17 So trust comes from what is heard, and what is heard comes through a word proclaimed about the Messiah.
18 “But, I say, isn’t it rather that they didn’t hear?” No, they did hear – “Their voice has gone out throughout the whole world and their words to the ends of the earth.”
19 “But, I say, isn’t it rather that Isra’el didn’t understand?” “I will provoke you to jealousy over a non-nation, over a nation void of understanding I will make you angry.”
20 Moreover, Yesha’yahu boldly says, “I was found by those who were not looking for me, I became known to those who did not ask for me”;
21 but to Isra’el he says, “All day long I held out my hands to a people who kept disobeying and contradicting.” (Rom 10:6-21 CJB)

26 Cursed be he that confirmeth not the words of this law to do them. And all the people shall say: Amen.’ (Deu 27:26 JPS)

 26 Cursed be he who will not uphold the terms of this Teaching and observe them. — And all the people shall say, Amen. (Deu 27:26 TNK)

 26 ´ärûr ´ášer lö´-yäqîm ´et-Dib•rê haTTôrâ|-hazzö´t la`áSôt ´ôtäm wü´ämar Kol-hä`äm ´ämën P (Deu 27:26 BHT)

 26 אָר֗וּר אֲשֶׁ֧ר לֹא־יָקִ֛ים אֶת־דִּבְרֵ֥י הַתּוֹרָֽה־הַזֹּ֖את לַעֲשׂ֣וֹת אוֹתָ֑ם וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן׃ פ
(Deu 27:26 WTT)

10 For a person who keeps the whole Torah, yet stumbles at one point, has become guilty of breaking them all. (Jam 2:10 CJB)

27 To them God wanted to make known how great among the Gentiles is the glorious richness of this secret. And the secret is this: the Messiah is united with you people! In that rests your hope of glory! (Col 1:27 CJB)

31 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah; (Jer 31:31 JPS)

 31 See, a time is coming — declares the LORD — when I will make a new covenant with the House of Israel and the House of Judah. (Jer 31:31 TNK)

31 hinnË yämîm Bä´îm nü´um-yhwh(´ädönäy) wükäraTTî ´et-Bêt yiS•rä´ël wü´et-Bêt yühûdâ Bürît Hádäšâ (Jer 31:31 BHT)

31 הִנֵּ֛ה יָמִ֥ים בָּאִ֖ים נְאֻם־יְהוָ֑ה וְכָרַתִּ֗י אֶת־בֵּ֧ית יִשְׂרָאֵ֛ל וְאֶת־בֵּ֥ית יְהוּדָ֖ה בְּרִ֥ית חֲדָשָֽׁה׃ (Jer 31:31 WTT)

Works Cited

Michael S. Bushell, Michael D. Tan, and Glenn L. Weaver, BibleWorks, 8th ed. (Norfolk: BibleWorks, LLC., 2008), BibleWorks. v.8.

62a Chicago Bibliography Entries

Anstey, Matthew. Transliterated Hebrew Old Testament 2001 (BHT). n.p.: n.p., 2001. BibleWorks. v.8.

62a Chicago Bibliography Entries

Etheridge, J. W. Targum Onkelos on the Pentateuch (English) (OKE). London: Longman, Green, Longman, and Roberts, 1862. BibleWorks, v.8.

62a Chicago Bibliography Entries

Etheridge, J. W. Targum Pseudo Jonathan on the Pentateuch (English) (PJE). London: Longman, Green, Longman, and Roberts, 1862. BibleWorks, v.8.

62a Chicago Bibliography Entries

Groves-Wheeler Morphology and Lemma Database (4.10) (WTM). Philadelpha: Westminster Theological Seminary, 2008. BibleWorks, v.8.

62a Chicago Bibliography Entries

Holladay, William L. A Concise Hebrew and Aramaic Lexicon of the Old Testament: Based upon the Lexical Work of Ludwig Koehler and Walter Baumgartner. Leiden: Brill, 2000. BibleWorks, v.8.

62a Chicago Bibliography Entries

Rodkinson, Michael L. New Edition of the Babylonian Talmud: Original Text, Edited, Corrected, Formulated and Translated into English (ROD). 20 vols. Boston: The Talmud Society, 1918. BibleWorks, v.8.

62a Chicago Bibliography Entries

Stern, David H. The Complete Jewish Bible (CJB). Clarksville, MD: Jewish New Testament Publications, 1998. BibleWorks, v.8.

.62a Chicago Bibliography Entries

Tanakh, A New Translation of the Holy Scriptures According to the Traditional Hebrew Text (TNK). Philadelpha: Jewish Publication Society, 1985. BibleWorks, v.8.

62a Chicago Bibliography Entries

The Holy Scriptures (Old Testament) (JPS). n.p.: Jewish Publication Society, 1917. BibleWorks, v.8.

62a Chicago Bibliography Entries

Westminster Leningrad Codex (WTT). Philadelpha: Westminster Theological Seminary. BibleWorks, v.8.

© OJG and sonofgodwordsoul.com, 2013 Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to OJG and sonofgodwordsoul.com with appropriate and specific direction to the original content.

The first chapter in Genesis explains what happened to the universe, which is the void, abyss, or dark matter and dark energy. Do the 12 stones represent the 12 tribes of Israel? The answer to the prior question is yes. What was before creation? YHWH was before creation. What is certain from a biblical perspective is that there was eternity because God was before all creation. I say this because YHWH IS NOT IN TIME. RATHER, THE PAST, PRESENT, AND FUTURE IS IN YHWH.  ETERNITY IS IN YHWH. The stars were created on the fourth day (Gen 1:19). It is my personal belief that there was time because of the Lord God’s action (He was, is, will be). God’s action was producing energy (electromagnetic?). That energy, in turn was moving matter, which in turn produced light (electromagnetic?) The darkness and light that were described before the fourth day may have been the presence and absence of energy (electromagnetic?). What will be after creation? This is also speculative. God’s light described in the book of Revelation may be electromagnetic. Are seemingly rogue planets a danger to our solar system? No, not if you believe in the Creator YHWH. Would a twin star in our solar system be a threat to us? It certainly is, because our bodies are so fragile. But it will certainly not be a threat to us once we are in our glorified state with our glorified bodies. Are dwarf galaxies in our milkyway galaxy a threat to us? Yes and no for the reasons just previously stated. What is absolute and true east? What is absolute and true north? The answers to both of these two prior questions can only be speculated on and may depend on finding the center of our universe. The magi followed the star of the east (Mat 2:10). But it is not certain which star they followed. That star may hold a clue to just what is true and absolute north and east in our universe.

10 However, the Day of the Lord will come “like a thief.” On that Day the heavens will disappear with a roar, the elements will melt and disintegrate, and the earth and everything in it will be burned up.

11 Since everything is going to be destroyed like this, what kind of people should you be? You should lead holy and godly lives,
12 as you wait for the Day of God and work to hasten its coming. That Day will bring on the destruction of the heavens by fire, and the elements will melt from the heat;
13 but we, following along with his promise, wait for new heavens and a new earth, in which righteousness will be at home.
(2Pe 3:10-13 CJB)

4 All the host of heaven shall molder. The heavens shall be rolled up like a scroll, And all their host shall wither Like a leaf withering on the vine, Or shriveled fruit on a fig tree. (Isa 34:4 TNK)

18 He who flees at the report of the terror Shall fall into the pit; And he who climbs out of the pit Shall be caught in the trap. For sluices are opened on high, And earth’s foundations tremble.
19 The earth is breaking, breaking; The earth is crumbling, crumbling. The earth is tottering, tottering;
20 The earth is swaying like a drunkard; It is rocking to and fro like a hut. Its iniquity shall weigh it down, And it shall fall, to rise no more. (Isa 24:18-20 TNK)

Are the 2 suns or stars, YESHUA, the other lucifer, used as a anecdote in the bible? I am not an astronomer. Neither am I an astrologist. I cannot answer the question with certainty. I can only speculate that there may be cosmological parallel(s) in the bible. The fact that Yeshua says in relation to the prince of this world (lucifer/satan) “has no claim on me” means that only His Father God has claim on Him. I’m sure we are familiar with what Yeshua stated that He and His Father are one. It is in light of this previous statement that we are to understand that the Father and the Son (God) are comparable to a binary star in that one holds on or has claim onto the other. I believe that Yeshua is called the Bright Morning Star because binary star twins appear very bright because they are relatively close to each other. It seems there can only be light 24hrs per day if another sun comes into our solar system. If we have a binary star twin, could that star provide light to the side of our planet that is not normally lighted up when faced away from the sun in our system? This can as well take on a metaphorical meaning that the light of the knowledge of the revelation of God will burn brightly throughout the heaven and the earth. Can there be a parallel between lucifer’s desire to be placed above the stars of heaven and a binary star twin in a high elliptical orbit that comes close enough to our solar system so as to be able to intrude into our solar system? Included in the links below is a link to William Herschel 1738- 1822. If we do have a binary star twin, could absolute and true north or east be the direction it will enter into our solar system? Could the New Jerusalem be a seemingly rogue planet but in actuality be a planet the Lord God is sending in the direction of our solar system in order to provide us a new home, should our planet be in danger of destruction? Could the 3 planets be an esoteric reference to 3 precious stones in the bible? If so, are there some sort of prophecies that may be related to them. If so, would that help us understand why the 3 planets would not come to be included in our solar system? Could there be a parallel between the 3 prophecies and 3 planets if both are representative of the missing 3 precious stones that lucifer was not adorned with? Do these dwarf planets indeed exist but not be classified as planets due to their small size? Can their distance be described in terms of light hours? See the links and corresponding scriptures below.

 

  1. http://www.nbcnews.com/id/22347641/ns/technology_and_science-space/t/why-did-wise-men-follow-star-east/#.VDNqY7Ygt1g
  2. http://www.jpl.nasa.gov/news/news.php?release=2014-222
  3. http://www.space.com/2741-planets-12-controversial-definition.html
  4. http://www.dailygalaxy.com/my_weblog/2013/12/odd-planet-found-unlike-anything-in-our-solar-system.html
  5. http://www.cbsnews.com/news/andromeda-galaxy-will-collide-with-milky-way/
  6. http://mauinow.com/2013/10/10/mauis-pan-starrs-telescope-finds-strange-lonely-planet/
  7. http://www.foxnews.com/science/2013/08/28/sun-82-billion-year-old-twin-found/
  8. http://www.newworldencyclopedia.org/entry/Binary_star
  9. http://www.encyclopedia.com/topic/binary_star.aspx#2-1E1:binaryst-full
  10. http://www.encyclopedia.com/topic/Sir_William_Herschel.aspx#3
  11. http://www.newworldencyclopedia.org/entry/William_Herschel
  12. http://news.discovery.com/space/galaxies/to-nearby-dwarf-galaxies-the-milky-way-is-a-big-bully-141015.htm
  13. http://www.cnn.com/2013/01/23/opinion/bear-apophis-asteroid/
  14. http://neo.jpl.nasa.gov/apophis/

8. And they heard the voice of the Lord God going in the garden to the direction of the sun, and the man and his wife hid from before the Lord God in the midst of the trees of the garden (http://www.chabad.org/library/bible_cdo/aid/8167/jewish/Chapter-3.htm#showrashi=true).”

16 “I, Yeshua, have sent my angel to give you this testimony for the Messianic communities. I am the Root and Offspring of David, the bright Morning Star. (Rev 22:16 CJB)

13 Once you thought in your heart, “I will climb to the sky; Higher than the stars of God I will set my throne. I will sit in the mount of assembly, On the summit of Zaphon: (Isa 14:13 TNK)

9 Yeshua answered, “Aren’t there twelve hours of daylight? If a person walks during daylight, he doesn’t stumble; because he sees the light of this world.

10 But if a person walks at night, he does stumble; because he has no light with him.”
(Joh 11:9-10 CJB)

Assuming the 12 tribes of Israel are represented by 12 precious stones, and those 12 precious stones in turn are symbolic of prophecies, it should be brought to our attention all of the colors. the colors are all documented later on in this post. Now I would like to make the point clear as to the connection between lucifer and the all the precious stones he was adorned with. I want to do this in order to set in place a foundation for understanding this mystery. It is on this foundation that we may be able build some kind of framework as to what are the specifics of the role satan will play with regard to those precious birth stones. It should be noted for now that nothing is immediately clear. Why is the Nazirite’s color represented by sapphire and the tribe of Judah represented by turquoise I must admit are staggering questions, both of which we will immediately take note of. Neither is it immediately clear why lucifer was adorned with both precious stones. But let us put this into proper perspective in that it was lucifer and not satan that was adorned by the Lord God with these precious stones. Moreover, in the passage of scripture found in Exodus chapter 24 verse 10, the pavement under YHWH’s feet was sapphire (http://biblehub.com/interlinear/exodus/24-10.htm). I believe this is because satan’s future defeat was being illustrated. The prophecy found in the book of the Generations chapter 3 verse 15 was going to be fulfilled by none other than YHWH Himself. YHVH, Himself, lays claim to the saphire. YHWH is the Nazirite! There is a passage of scripture in Ezekiel chapter 13 that talks about the false prophetesses of Israel. These false prophetesses used to wear false tephillin. These false tephillin may have contained amulets. See below.

18 and say: Thus said the Lord GOD: Woe to those who sew pads on all arm-joints and make bonnets for the head of every person, in order to entrap! Can you hunt down lives among My people, while you preserve your own lives?
19 You have profaned My name among My people in return for handfuls of barley and morsels of bread; you have announced the death of persons who will not die and the survival of persons who will not live — lying to My people, who listen to your lies.
20 Assuredly, thus said the Lord GOD: I am going to deal with your pads, by which you hunt down lives like birds, and I will tear them from your arms and free the persons whose lives you hunt down like birds.
21 I will tear off your bonnets and rescue My people from your hands, and they shall no longer be prey in your hands; then you shall know that I am the LORD.
22 Because you saddened the heart of the innocent with lies, when I would not inflict suffering on him, and encouraged the wicked not to repent of his evil ways and so gain life —
23 assuredly, you shall no longer prophesy lies or practice divination! I will save My people from your hands, and you shall know that I am the LORD. (Eze 13:18-23 TNK)

The Hebrew word for pad that occurs in the above passage of scripture is “kehseth” (http://www.studylight.org/lexicons/hebrew/hwview.cgi?n=3704). It is clear from the above passage of scripture that there is a seeming connection to the serpent in the Garden of Eden. See the following verse. “Then the LORD God said to the serpent, “Because you did this, More cursed shall you be Than all cattle And all the wild beasts: On your belly shall you crawl And dirt shall you eat All the days of your life (Gen 3:14 TNK).” This prior verse seems to be the only other verse where the reference is made so clear to the taking away of spiritual status. The spiritual status of the serpent seems to be related symbolically to its limbs. The spiritual status of the false prophetesses in the above passage were illustrative of false tephillins. What both have in common is the losing of their spiritual status. The serpent lost its spiritual status because it prophesied to Eve that Eve would not die and would become like elohiym (not Elohiym). In a sense, the serpent gave Eve a future fortune by foretelling her what she should expect from the decision she made to touch and eat of the tree of the knowledge of good and evil. This is what Eve meant when she said she was “duped.” See the following verse: “And the LORD God said to the woman, “What is this you have done!” The woman replied, “The serpent duped me, and I ate” (Gen 3:13 TNK).”

By contrast we see in verse 7 of chapter 4 in Lamentations that the chosen people of Zion were precious to God. Their limbs were described sumptuously. “Her elect were purer than snow, Whiter than milk; Their limbs were ruddier than coral, Their bodies were like sapphire (Lam 4:7 TNK).” What made their limbs merit such a glorious description? It is because they were the “precious children of Zion.” See the following verse: “The precious children of Zion; Once valued as gold — Alas, they are accounted as earthen pots, Work of a potter’s hands (Lam 4:2 TNK)!” The prophets and priests of Jerusalem sinned. These prophets and priests were not priests of the Lord. These prophets and priests described in Lamentations were causing the people of Jerusalem to fall into sin. See the following verse: “It was for the sins of her prophets, The iniquities of her priests, Who had shed in her midst The blood of the just (Lam 4:13 TNK).” See the translation below starting right to left from WTM Morphology and Holladay Entry from Bible Works Software of Lamentions chapter 4 verse 7.

7 זַכּ֤וּ נְזִירֶ֙יהָ֙ מִשֶּׁ֔לֶג צַח֖וּ מֵחָלָ֑ב אָ֤דְמוּ עֶ֙צֶם֙ מִפְּנִינִ֔ים סַפִּ֖יר גִּזְרָתָֽם׃ ס (Lam 4:7 WTT)

$kz verb qal perfect 3rd person common plural

Hol2191  %kz
%kz: qal: pf. WKñz:: — 1. be clear, bright La 47; — 2. be pure, guiltless Jb 1515 255. †

hif.: pf. ytiAKzIh]: clean Jb 930. † (pg 88)

plural construct suffix 3rd person feminine singular

Hol5445  ryzIn”
ryzIn”: cs. ryzIn>, sf. ^r,yzIn>; pl. ~yri¿yÀzIn>, sf. h’yr,¿yÀzIn>: (s.one) dedicated, consecrated; — 1. ±inn®bê n®zîrek¹ adj. (grape-)vines given over to free growth & not harvested during sabbatical year, unpruned vine-stem † Lv 255•11; — 2. noun, Nazirite, s.one devoted to God (n®zîr °®lœhîm Ju 135) w. the obligation to let hair grow & not to touch wine Nu 62; — 3. s.one dedicated, consecrated, prince, Joseph-tribe in contrast to others † Gn 4926 Dt 3316. (pg 232)

!mi particle preposition   gl,v, noun common masculine singular absolute

Hol8611  gl,v,
I gl,v,: gl,v'(: snow 2K 527. (pg 370)
II gl,v,: soapwort, Saponaria Jb 930. † (pg 370)

Hol4726  !mi
!mi: extended form yNImi 30 ×, -yNEmi Is 3011; usu. keeps form -!mi before art., rarely otherw.; usu. assimilated, !Bemi, before gutturals & r usu. me, ~d’a’me &c., but tAyh.mi, #Wxmi; before cons. w. shewa vl{v.miK. Gn 3824; before y>: ydeymi, but ynEveY>mi Dn 122; sf. yNIM,ñmi, &amp;’M,ñmi, WNM,mi, hN”M,mi, but ^M.mi, %Memi, also yNImi (4 ×) & yNIm,ñ (6 ×), Whn>m,( Jb 412, aWh-!mi Is 182•7; ~K,mi, ~h,me, hM’heme (2 ×), ~h,n>mi (1 ×), !heme Ez 1647•52: basic meaning out of, away from: — 1. spatial, a) indicates beginning-point of motion, out of, w. y¹ƒ¹° &c. Ex 1242, w. ‘save’ 1S 1735; min-haµœr from (the door-hole) = through SS 54; min-hû° w®h¹l®°â near & far Is 182•7; b) direction of movement, w. °el: mizzan °el-zan Ps 14413 , w. (w®) ±ad Ex 223 Lv 1312, cf. mimm®k¹ w¹hinnâ away fm. you in this direction 1S 2021, mi´´®mœ°l (to) northward Jos 1927, m¢r¹µôq (flee [to]) far away Is 223; c) indicates the place in whose direction ( = where) s.thg is: miqqedem eastward, in the east Gn 28, mibbayit inside Lv 1441; — 2. temporal: a) since, from (the time of): minn®±urîm 1S 122; the beginning-point is included: mi´´®nat hayyœb¢l from the year of jubilee (on) Lv 2717; b) just after: m¢µ¹qîƒ just after awakening Ps 7320, mimmoµ¯r¹t on the very next day Gn 1934; c) after: miqq¢ƒ y¹mîm a few days later Gn 43, miyy¹mîm some time later Ju 114; d) from the time when s.thg happens: mîmê qedem in primeval times Is 3726; w. inf., mibbô° at homecoming Is 231 ; — 3. designates a) the material out of wh. s.thg is made: min-h¹°­d¹mâ Gn 219, niskêhem midd¹m their bloody drink-offerings Ps 164; b) the place of origin: miƒƒor±â from Z. Ju 132; — 4. designates a) cause: m¢rê­µ mayim because of (= at) the scent of water Jb 149, m¢rœb because of (= by) the multitude of Ez 2818; b) originator: m¢hammelek (resulted) from the king = by the king’s will 2S 337, mimmennî ûm¢hem (which word,) mine or theirs Je 4428; c) subj. of active verb becomes obj. of min- w. passive vb.: mimmê hammabbûl (all life shall be cut off) by the waters of a flood Gn 911; — 5. designates position or standard of an assessor: a) q¹‰œntî min I am small, unimportant for (= I am too small for, I am unworthy of) (all the mercies) Gn 3211; rab mimm®k¹ hadderek, journey is too far for you 1K 194; b) in expressions of comparison, more than: µ¹k¹m min, wiser than 1K 511; w. vb., gadd¢l min, make s.thg greater than 1K 147; — 6. designates the logical cause: in consequence of, because of (cf. 4a): miqqœl haqqœr¢° Is 64 , mippî yhwh by Y.’s command 2C 3612; thus mibb®lî mibbiltî, because it is not, fm. lack of; — 7. w. vbs. of fearing, hiding, protecting, warning, from, against: a) y¹r¢° min Ex 3430, str (nif.) min Gn 414 &c.; b) thus, far from > without: mippaµad without fear Jb 219; — 8. part.; a) part of a whole: mikkol-yi´r¹°¢l (men) fm. all Isr. Ex 1825, m¢harb¢h (a few) of many Je 422; b) after adj., superlative: ha‰‰ôb w®hayy¹š¹r mibb®nê the best & fittest of 2K 103; c) the part is omitted: min-´¹r¹yw = one of his princes Dn 115; w. neg., m¢±abdê (not) anyone of the servants = none of 2K 1023; d) indef. part of the whole: midd¹m some of the blood Lv 59; w. °eµ¹d, °aµat, any of the things Lv 42; — 9. min w. inf.: a) m¢°ah­bat from his loving = because he loves Dt 78; b) m¢r®°ôt (eyes) dim from seeing = too dim to see, dim so that he could not see Gn 271; c) temporal: min-šilµô °œt¹m after he sent them away 1C 88; — 10. w. oth. preps.: a) min before oth. prep.: m¢°aµar, mibbên &c., « respective preps.; b) min after oth. prep.: l®min: l®m¢r¹µôq (I will fetch my knowledge) from afar Jb 363; temporal: from long ago Is 3726; l®mibbêt l® on the inner side of Nu 187, l®mittaµat l® underneath 1K 732; l®miyyôm since the days when 2S 711; — 11. Dt 3311 min-y®qûmûn conj. that … not (if true reading). (pg 201)

xxc verb qal perfect 3rd person common plural

Hol7147  xxc
xxc: qal: pf. Wxc;: be white La 47. † (pg 305)

!mi particle preposition   bl’x’ noun common masculine singular absolute

Hol2536  bl’x’
bl’x’: cs. blex], sf. ybil’x]: milk: µ­l¢b ƒœ°n Dt 3214, µ­l¢b ±izzîm Pr 2727, µ­l¢b °immô Ex 2319; ‰®l¢° µ¹l¹b sucking lamb 1S 79. (pg 104)

Hol4726  !mi
!mi: extended form yNImi 30 ×, -yNEmi Is 3011; usu. keeps form -!mi before art., rarely otherw.; usu. assimilated, !Bemi, before gutturals & r usu. me, ~d’a’me &c., but tAyh.mi, #Wxmi; before cons. w. shewa vl{v.miK. Gn 3824; before y>: ydeymi, but ynEveY>mi Dn 122; sf. yNIM,ñmi, &amp;’M,ñmi, WNM,mi, hN”M,mi, but ^M.mi, %Memi, also yNImi (4 ×) & yNIm,ñ (6 ×), Whn>m,( Jb 412, aWh-!mi Is 182•7; ~K,mi, ~h,me, hM’heme (2 ×), ~h,n>mi (1 ×), !heme Ez 1647•52: basic meaning out of, away from: — 1. spatial, a) indicates beginning-point of motion, out of, w. y¹ƒ¹° &c. Ex 1242, w. ‘save’ 1S 1735; min-haµœr from (the door-hole) = through SS 54; min-hû° w®h¹l®°â near & far Is 182•7; b) direction of movement, w. °el: mizzan °el-zan Ps 14413 , w. (w®) ±ad Ex 223 Lv 1312, cf. mimm®k¹ w¹hinnâ away fm. you in this direction 1S 2021, mi´´®mœ°l (to) northward Jos 1927, m¢r¹µôq (flee [to]) far away Is 223; c) indicates the place in whose direction ( = where) s.thg is: miqqedem eastward, in the east Gn 28, mibbayit inside Lv 1441; — 2. temporal: a) since, from (the time of): minn®±urîm 1S 122; the beginning-point is included: mi´´®nat hayyœb¢l from the year of jubilee (on) Lv 2717; b) just after: m¢µ¹qîƒ just after awakening Ps 7320, mimmoµ¯r¹t on the very next day Gn 1934; c) after: miqq¢ƒ y¹mîm a few days later Gn 43, miyy¹mîm some time later Ju 114; d) from the time when s.thg happens: mîmê qedem in primeval times Is 3726; w. inf., mibbô° at homecoming Is 231 ; — 3. designates a) the material out of wh. s.thg is made: min-h¹°­d¹mâ Gn 219, niskêhem midd¹m their bloody drink-offerings Ps 164; b) the place of origin: miƒƒor±â from Z. Ju 132; — 4. designates a) cause: m¢rê­µ mayim because of (= at) the scent of water Jb 149, m¢rœb because of (= by) the multitude of Ez 2818; b) originator: m¢hammelek (resulted) from the king = by the king’s will 2S 337, mimmennî ûm¢hem (which word,) mine or theirs Je 4428; c) subj. of active verb becomes obj. of min- w. passive vb.: mimmê hammabbûl (all life shall be cut off) by the waters of a flood Gn 911; — 5. designates position or standard of an assessor: a) q¹‰œntî min I am small, unimportant for (= I am too small for, I am unworthy of) (all the mercies) Gn 3211; rab mimm®k¹ hadderek, journey is too far for you 1K 194; b) in expressions of comparison, more than: µ¹k¹m min, wiser than 1K 511; w. vb., gadd¢l min, make s.thg greater than 1K 147; — 6. designates the logical cause: in consequence of, because of (cf. 4a): miqqœl haqqœr¢° Is 64 , mippî yhwh by Y.’s command 2C 3612; thus mibb®lî mibbiltî, because it is not, fm. lack of; — 7. w. vbs. of fearing, hiding, protecting, warning, from, against: a) y¹r¢° min Ex 3430, str (nif.) min Gn 414 &c.; b) thus, far from > without: mippaµad without fear Jb 219; — 8. part.; a) part of a whole: mikkol-yi´r¹°¢l (men) fm. all Isr. Ex 1825, m¢harb¢h (a few) of many Je 422; b) after adj., superlative: ha‰‰ôb w®hayy¹š¹r mibb®nê the best & fittest of 2K 103; c) the part is omitted: min-´¹r¹yw = one of his princes Dn 115; w. neg., m¢±abdê (not) anyone of the servants = none of 2K 1023; d) indef. part of the whole: midd¹m some of the blood Lv 59; w. °eµ¹d, °aµat, any of the things Lv 42; — 9. min w. inf.: a) m¢°ah­bat from his loving = because he loves Dt 78; b) m¢r®°ôt (eyes) dim from seeing = too dim to see, dim so that he could not see Gn 271; c) temporal: min-šilµô °œt¹m after he sent them away 1C 88; — 10. w. oth. preps.: a) min before oth. prep.: m¢°aµar, mibbên &c., « respective preps.; b) min after oth. prep.: l®min: l®m¢r¹µôq (I will fetch my knowledge) from afar Jb 363; temporal: from long ago Is 3726; l®mibbêt l® on the inner side of Nu 187, l®mittaµat l® underneath 1K 732; l®miyyôm since the days when 2S 711; — 11. Dt 3311 min-y®qûmûn conj. that … not (if true reading). (pg 201)

~da verb qal perfect 3rd person common plural

Hol120  ~da
~da: qal: Wmd.a'(: be red La 47. †

pu.: pt. ~D’a’m.: rubbed with ruddle (dyed red): ram’s skins Ex 255, shield Na 24.

hif.: impf. WmyDia.y: come to be red Is 118. †

hitp.: impf.: ~D'(a;t.yI: have a reddish sparkle Pr 2331. † (pg 4)

~c,[, noun common feminine singular absolute homonym 1

Hol6495  ~c,[,
I ~c,[, (124 ×): ~c,[‘(, sf. Amc.[;, ~k,m.c.[;; pl. ~ymic'[], sf. ym;c'[], Wnymec'[], & tAmc'[], cs. tAmc.[;, sf. yt;moc.[;, ~h,ytemoc.[;, — 1. sg.: bone, or coll. bones Gn 223; skeleton Nu 1918; — 2. pl.: bones Gn 223 1K 132; = corpse Gn 5025; — 3. sg. & pl. seat of perceptions Je 209; — 4. ±eƒem ûb¹´¹r expresses the total being Gn 2914; — 4. thus ±eƒem expresses complete identity: k®±eƒem hašš¹mayim like the very heavens Ex 2410; b®±eƒem hayyôm hazzeh on this very day Gn 713. (pg 280)
II ~c,[,: n. loc. Jos 1529 193 1C 429. † (pg 280)

!mi particle preposition   ~ynIynIP. noun common feminine plural absolute

Hol6858  ~ynIynIP.
~ynIynIP.: corals Pr 811 La 47. (pg 294)

Hol4726  !mi
!mi: extended form yNImi 30 ×, -yNEmi Is 3011; usu. keeps form -!mi before art., rarely otherw.; usu. assimilated, !Bemi, before gutturals & r usu. me, ~d’a’me &c., but tAyh.mi, #Wxmi; before cons. w. shewa vl{v.miK. Gn 3824; before y>: ydeymi, but ynEveY>mi Dn 122; sf. yNIM,ñmi, &amp;’M,ñmi, WNM,mi, hN”M,mi, but ^M.mi, %Memi, also yNImi (4 ×) & yNIm,ñ (6 ×), Whn>m,( Jb 412, aWh-!mi Is 182•7; ~K,mi, ~h,me, hM’heme (2 ×), ~h,n>mi (1 ×), !heme Ez 1647•52: basic meaning out of, away from: — 1. spatial, a) indicates beginning-point of motion, out of, w. y¹ƒ¹° &c. Ex 1242, w. ‘save’ 1S 1735; min-haµœr from (the door-hole) = through SS 54; min-hû° w®h¹l®°â near & far Is 182•7; b) direction of movement, w. °el: mizzan °el-zan Ps 14413 , w. (w®) ±ad Ex 223 Lv 1312, cf. mimm®k¹ w¹hinnâ away fm. you in this direction 1S 2021, mi´´®mœ°l (to) northward Jos 1927, m¢r¹µôq (flee [to]) far away Is 223; c) indicates the place in whose direction ( = where) s.thg is: miqqedem eastward, in the east Gn 28, mibbayit inside Lv 1441; — 2. temporal: a) since, from (the time of): minn®±urîm 1S 122; the beginning-point is included: mi´´®nat hayyœb¢l from the year of jubilee (on) Lv 2717; b) just after: m¢µ¹qîƒ just after awakening Ps 7320, mimmoµ¯r¹t on the very next day Gn 1934; c) after: miqq¢ƒ y¹mîm a few days later Gn 43, miyy¹mîm some time later Ju 114; d) from the time when s.thg happens: mîmê qedem in primeval times Is 3726; w. inf., mibbô° at homecoming Is 231 ; — 3. designates a) the material out of wh. s.thg is made: min-h¹°­d¹mâ Gn 219, niskêhem midd¹m their bloody drink-offerings Ps 164; b) the place of origin: miƒƒor±â from Z. Ju 132; — 4. designates a) cause: m¢rê­µ mayim because of (= at) the scent of water Jb 149, m¢rœb because of (= by) the multitude of Ez 2818; b) originator: m¢hammelek (resulted) from the king = by the king’s will 2S 337, mimmennî ûm¢hem (which word,) mine or theirs Je 4428; c) subj. of active verb becomes obj. of min- w. passive vb.: mimmê hammabbûl (all life shall be cut off) by the waters of a flood Gn 911; — 5. designates position or standard of an assessor: a) q¹‰œntî min I am small, unimportant for (= I am too small for, I am unworthy of) (all the mercies) Gn 3211; rab mimm®k¹ hadderek, journey is too far for you 1K 194; b) in expressions of comparison, more than: µ¹k¹m min, wiser than 1K 511; w. vb., gadd¢l min, make s.thg greater than 1K 147; — 6. designates the logical cause: in consequence of, because of (cf. 4a): miqqœl haqqœr¢° Is 64 , mippî yhwh by Y.’s command 2C 3612; thus mibb®lî mibbiltî, because it is not, fm. lack of; — 7. w. vbs. of fearing, hiding, protecting, warning, from, against: a) y¹r¢° min Ex 3430, str (nif.) min Gn 414 &c.; b) thus, far from > without: mippaµad without fear Jb 219; — 8. part.; a) part of a whole: mikkol-yi´r¹°¢l (men) fm. all Isr. Ex 1825, m¢harb¢h (a few) of many Je 422; b) after adj., superlative: ha‰‰ôb w®hayy¹š¹r mibb®nê the best & fittest of 2K 103; c) the part is omitted: min-´¹r¹yw = one of his princes Dn 115; w. neg., m¢±abdê (not) anyone of the servants = none of 2K 1023; d) indef. part of the whole: midd¹m some of the blood Lv 59; w. °eµ¹d, °aµat, any of the things Lv 42; — 9. min w. inf.: a) m¢°ah­bat from his loving = because he loves Dt 78; b) m¢r®°ôt (eyes) dim from seeing = too dim to see, dim so that he could not see Gn 271; c) temporal: min-šilµô °œt¹m after he sent them away 1C 88; — 10. w. oth. preps.: a) min before oth. prep.: m¢°aµar, mibbên &c., « respective preps.; b) min after oth. prep.: l®min: l®m¢r¹µôq (I will fetch my knowledge) from afar Jb 363; temporal: from long ago Is 3726; l®mibbêt l® on the inner side of Nu 187, l®mittaµat l® underneath 1K 732; l®miyyôm since the days when 2S 711; — 11. Dt 3311 min-y®qûmûn conj. that … not (if true reading). (pg 201)

ryPis; noun common masculine singular absolute

Hol5946  ryPis;
ryPis;: pl. ~yriyPis;: lapis lazuli Ex 2410. (pg 259)

hr’z>GI noun common feminine singular construct suffix 3rd person masculine plural

Hol1523  hr’z>GI
hr’z>GI: sf. ~t’r’z>GI: — 1. separated space, yard Ez 4112-15 421•10•13; — 2. ? La 47: cut, form of the body?; oth.: veins; « comm. † (pg 59)

 

Although there is no clear reference to the wearing of false tephillin by the prophets and prophetesses in the context of Lamentations chapter 4, they were just as guilty of the blood of God’s people, referred to as “The blood of the just,” as well as the prophetesses in the context of Ezekiel chapter 13. However, there is a reference to the “gems” that were “spilled.” See the following verse: “Alas! The gold is dulled, Debased the finest gold! The sacred gems are spilled At every street corner (Lam 4:1 TNK.)” If we allow Ezekiel chapter 13 verse 20 to compliment the previous verse, we see that the amulets that were in the false tephillin were spilled in a figurative sense because the Lord’s judgement came on them. The Lord’s judgement against them was a tearing away of their false tephillin, a stripping away of their evil spiritual power, as well as a stripping away of their land. See the below passage in Isaiah chapter 47 verses 11-13. 

11 Evil is coming upon you Which you will not know how to charm away; Disaster is falling upon you Which you will not be able to appease; Coming upon you suddenly Is ruin of which you know nothing.
12 Stand up, with your spells and your many enchantments On which you labored since youth! Perhaps you’ll be able to profit, Perhaps you will find strength.
13 You are helpless, despite all your art. Let them stand up and help you now, The scanners of heaven, the star-gazers, Who announce, month by month, Whatever will come upon you (Isa 47:11-13 TNK)

Did the serpent wear false tephillin in the Garden of Eden? If the serpent did wear false tephillin, with amulets or precious stones in them, in the Garden of Eden, what is the significance of the missing 3 precious stones that lucifer was not adorned with? The precious stones were: “Carnelian, chrysolite, and amethyst; Beryl, lapis lazuli, and jasper; Sapphire, turquoise, and emerald.” When these 9 precious stones found in Eze 28: 13 that lucifer was adorned with are placed side by side with the precious stones found in the breast plate of decision found in Exo 28 17-20 the 3 missing precious stones cannot be identified. This is because we are only told that they correspond. However, we are not given the order in which each precious stone corresponds to the order of birth for each son of Jacob. The 12 stones of the breast plate of decision are: carnelian, chrysolite (Tav, Resh, Shin, Yud, Shin; Or Shin, Yud, Shin, Resh, Tav: ie Tarshish or Heb. תַּרְשִׁ֥ישׁ), emerald, turquoise, sapphire, amethyst, jacinth, agate, crystal, beryl, lapis lazuli, jasper. Lucifer did not have the third row which was jacinth, an agate, and a crystal. Perhaps this third row in the breast plate of desicion were too strongly placed together to be broken by divine providence. See the following verse: “Also, if one attacks, two can stand up to him. A threefold cord is not readily broken (Ecc 4:12 TNK)!” If each stone does hold prophetical significance, what prophecies are representative of those 3 precious stones? We can only speculate. See the links and corresponding scriptures below.

  1. http://www.studylight.org/lexicons/greek/gwview.cgi?n=2393
  2. http://www.studylight.org/lexicons/greek/gwview.cgi?n=4552
  3. http://www.studylight.org/lexicons/greek/gwview.cgi?n=5472
  4. http://www.studylight.org/lexicons/greek/gwview.cgi?n=4665
  5. http://www.studylight.org/lexicons/greek/gwview.cgi?n=4557
  6. http://www.studylight.org/lexicons/greek/gwview.cgi?n=4556
  7. http://www.studylight.org/lexicons/greek/gwview.cgi?n=5555
  8. http://www.studylight.org/lexicons/greek/gwview.cgi?n=969
  9. http://www.studylight.org/lexicons/greek/gwview.cgi?n=5116
  10. http://www.studylight.org/lexicons/greek/gwview.cgi?n=5556
  11. http://www.studylight.org/lexicons/greek/gwview.cgi?n=5192
  12. http://www.studylight.org/lexicons/greek/gwview.cgi?n=271
  • 13 You were in Eden, the garden of God; Every precious stone was your adornment: Carnelian, chrysolite, and amethyst; Beryl, lapis lazuli, and jasper; Sapphire, turquoise, and emerald; And gold beautifully wrought for you, Mined for you, prepared the day you were created.
    14 I created you as a cherub With outstretched shielding wings; And you resided on God’s holy mountain; You walked among stones of fire.
    15 You were blameless in your ways, From the day you were created Until wrongdoing was found in you.
    16 By your far-flung commerce You were filled with lawlessness And you sinned. So I have struck you down From the mountain of God, And I have destroyed you, O shielding cherub, From among the stones of fire. (Eze 28:13-16 TNK)
  • 15 You shall make a breastpiece of decision, worked into a design; make it in the style of the ephod: make it of gold, of blue, purple, and crimson yarns, and of fine twisted linen.
    16 It shall be square and doubled, a span in length and a span in width.
    17 Set in it mounted stones, in four rows of stones. The first row shall be a row of carnelian, chrysolite, and emerald;
    18 the second row: a turquoise, a sapphire, and an amethyst;
    19 the third row: a jacinth, an agate, and a crystal;
    20 and the fourth row: a beryl, a lapis lazuli, and a jasper. They shall be framed with gold in their mountings.
    21 The stones shall correspond in number to the names of the sons of Israel: twelve, corresponding to their names. They shall be engraved like seals, each with its name, for the twelve tribes.
    (Exo 28:15-21 TNK)
  • 14 The wall of the city was built on twelve foundation-stones, and on these were the twelve names of the twelve emissaries of the Lamb. (Rev 21:14 CJB)
  • 19 The foundations of the city wall were decorated with all kinds of precious stones – the first foundation stone was diamond, the second sapphire, the third chalcedony, the fourth emerald,
    20 the fifth sardonyx, the sixth carnelian, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh turquoise and the twelfth amethyst.
    (Rev 21:19-20 CJB)
  • וְהַיְסֹדוֹת לְחוֹמַת הָעִיר מִמֻלָּאִים בְּכָל־אַבְנֵי חֵפֶץ הַיְסוֹד הָרִאשׁוֹן יָשְׁפֶה הַשֵּׁנִי סַפִּיר הַשְּׁלִישִׁי שְׁבוֹ וְהָרְבִיעִי בָּרָקֶת׃ (Rev 21:19 HNT) English translation from http://translation2.paralink.com/translator/default.asp below
  • “And one to a city wall in the first element of Avne hefez Jasper II third and Sapphire, Emerald”
  • הַחֲמִישִׁי שֹׁהַם הַשִּׁשִּׁי אֹדֶם הַשְּׁבִיעִי תַּרְשִׁישׁ הַשְּׁמִינִי יַהֲלֹם הַתְּשִׁיעִי פִּטְדָה הָעֲשִׂירִי נֹפֶךְ עַשְׁתֵּי הֶעָשָׂר לֶשֶׁם וּשְׁנֵים הֶעָשָׂר אַחְלָמָה׃ (Rev 21:20 HNT) English Translation from http://translation2.paralink.com/translator/default.asp below
  • “V they decreed a VII VIII IX aspirin 7 Beryl ptada x brush’d away did 10 to 15 years and Amethyst”
  • וּמוֹסְדוֹת חוֹמַת הָעִיר מוּרְבָּצוֹת בְּכָל־אַבְנֵי חֵפֶץ הַמּוֹסָד הָרִאשׁוֹן יָשְׁפֶה הַשֵּׁנִי סַפִּיר הַשְּׁלִישִׁי שְׁבוֹ הָרְבִיעִי בָּרָקֶת׃ (Rev 21:19 DLZ) English Translation from http://translation2.paralink.com/translator/default.asp below
  • “And the city wall of orbzzot any one institution Avne hefez Jasper II III IV which sapphire emerald”
  • הַחֲמִישִׁי יַהֲלֹם הַשִּׁשִּׁי אֹדֶם הַשְּׁבִיעִי תַרְשִׁישׁ הַשְּׁמִינִי שֹׁהַם הַתְּשִׁיעִי פִטְדָה הָעֲשִׂירִי נֹפֶךְ אַחַד הֶעָשָׂר לֶשֶׁם שְׁנֵים הֶעָשָׂר אַחְלָמָה׃ (Rev 21:20 DLZ) English Translation from http://translation2.paralink.com/translator/default.asp below
  • “The sixth person aspirin 7 v VII VIII IX. Beryl ptada x brush’d away one of ten to twelve ten Amethyst”
  • 13 בְּעֵ֙דֶן גַּן־אֱלֹהִ֜ים הָיִ֗יתָ כָּל־אֶ֙בֶן יְקָרָ֤ה מְסֻכָתֶ֙ךָ֙ אֹ֣דֶם פִּטְדָ֞ה וְיָהֲלֹ֗ם תַּרְשִׁ֥ישׁ שֹׁ֙הַם֙ וְיָ֣שְׁפֵ֔ה סַפִּ֣יר נֹ֔פֶךְ וּבָרְקַ֖ת וְזָהָ֑ב מְלֶ֙אכֶת תֻּפֶּ֤יךָ וּנְקָבֶ֙יךָ֙ בָּ֔ךְ בְּי֥וֹם הִבָּרַאֲךָ֖ כּוֹנָֽנוּ׃
    (Eze 28:13 WTT)

vyvir>T; noun common masculine singular absolute homonym 2

Hol9272 vyvir>T;
I vyvir.T;: n. loc. (pg 395)
II vyvir.T;: a precious stone, sugg. chrysolite Ex 2820 3913 Ez 116 109 2813 SS 514 Dn 106. † (pg 395)
III vyvir.T;: n. pers. Est 114 1C 710. † (pg 395)

Below are the names of each of the children of Jacob and the blessings that were spoken to each of them by Jacob. Jacob spoke blessings over each of his 12 sons before his passing away. Those blessings were spoken prophetically in the sense that the tribes that descended from each of the 12 sons of Jacob would be expected to have future outcomes that reflect those blessings. It is extremely interesting to take note that none of these sons of Jacob rule all the others. However, the prophecy for Judah is indicative of ruler-ship of the tribe of Judah over all the rest of the tribes. However, the tribe of Dan does govern, according to the prophecy. What can be learned from these prophecies is that the LORD YHWH is all knowing. He knows the beginning from the end. Because the precious stones described on the breast plate of righteousness correspond to the 12 tribes of Israel, that means they have a precious value to YHWH. These are those that satan will make every effort to rob, kill, and destroy. The 144,000 is a number that corresponds to 12,000 people from each of the 12 tribes of Israel. These have there own birth stones while the gentiles do not. However, there is always a remnant that YHWH saves out from every nation. The morning star may correspond to the new birth of the gentiles and be physical proof of their own birth stones after the divine pattern from heaven. THESE NEW BIRTH STONES ARE ONLY GIVEN TO THE GENTILE TRUTHERS AND GRACERS, THE ONES WHO TEACH THE GRACE AND TRUTH OF YESHUA MESSIAH, THOSE WHO ARE WASHED WITH THE BLOOD OF YESHUA, ARE BORN AGAIN, AND SEALED WITH THE HOLY SPIRIT.

 3 And the knowledgeable will be radiant like the bright expanse of sky, and those who lead the many to righteousness will be like the stars forever and ever. (Dan 12:3 TNK)

28 “and I will give him the morning star. (Rev 2:28 NKJ)

12 I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel; I will render them all as sheep in a fold; as a flock in the midst of their pasture; they shall make great noise by reason of the multitude of men.
13 The breaker is gone up before them; they have broken forth and passed on, by the gate, and are gone out thereat; and their king is passed on before them, and the LORD at the head of them.
(Mic 2:12-13 JPS)

17 And if some of the branches were broken off, and you, being a wild olive tree, were grafted in among them, and with them became a partaker of the root and fatness of the olive tree, (Rom 11:17 NKJ)

32 Leah conceived and bore a son, and named him Reuben; for she declared, “It means: ‘The LORD has seen my affliction’; it also means: ‘Now my husband will love me.”‘
33 She conceived again and bore a son, and declared, “This is because the LORD heard that I was unloved and has given me this one also”; so she named him Simeon.
34 Again she conceived and bore a son and declared, “This time my husband will become attached to me, for I have borne him three sons.” Therefore he was named Levi.
35 She conceived again and bore a son, and declared, “This time I will praise the LORD.” Therefore she named him Judah. Then she stopped bearing.
(Gen 29:32-35 TNK)

TNK  Genesis 30:1 When Rachel saw that she had borne Jacob no children, she became envious of her sister; and Rachel said to Jacob, “Give me children, or I shall die.”
2 Jacob was incensed at Rachel, and said, “Can I take the place of God, who has denied you fruit of the womb?”
3 She said, “Here is my maid Bilhah. Consort with her, that she may bear on my knees and that through her I too may have children.”
4 So she gave him her maid Bilhah as concubine, and Jacob cohabited with her.
5 Bilhah conceived and bore Jacob a son.
6 And Rachel said, “God has vindicated me; indeed, He has heeded my plea and given me a son.” Therefore she named him Dan.
7 Rachel’s maid Bilhah conceived again and bore Jacob a second son.
8 And Rachel said, “A fateful contest I waged with my sister; yes, and I have prevailed.” So she named him Naphtali.
9 When Leah saw that she had stopped bearing, she took her maid Zilpah and gave her to Jacob as concubine.
10 And when Leah’s maid Zilpah bore Jacob a son,
11 Leah said, “What luck!” So she named him Gad.
12 When Leah’s maid Zilpah bore Jacob a second son,
13 Leah declared, “What fortune!” meaning, “Women will deem me fortunate.” So she named him Asher.
14 Once, at the time of the wheat harvest, Reuben came upon some mandrakes in the field and brought them to his mother Leah. Rachel said to Leah, “Please give me some of your son’s mandrakes.”
15 But she said to her, “Was it not enough for you to take away my husband, that you would also take my son’s mandrakes?” Rachel replied, “I promise, he shall lie with you tonight, in return for your son’s mandrakes.”
16 When Jacob came home from the field in the evening, Leah went out to meet him and said, “You are to sleep with me, for I have hired you with my son’s mandrakes.” And he lay with her that night.
17 God heeded Leah, and she conceived and bore him a fifth son.
18 And Leah said, “God has given me my reward for having given my maid to my husband.” So she named him Issachar.
19 When Leah conceived again and bore Jacob a sixth son,
20 Leah said, “God has given me a choice gift; this time my husband will exalt me, for I have borne him six sons.” So she named him Zebulun.
21 Last, she bore him a daughter, and named her Dinah.
22 Now God remembered Rachel; God heeded her and opened her womb.
23 She conceived and bore a son, and said, “God has taken away my disgrace.”
24 So she named him Joseph, which is to say, “May the LORD add another son for me.” (Gen 30:1-24 TNK)

16 They set out from Bethel; but when they were still some distance short of Ephrath, Rachel was in childbirth, and she had hard labor.
17 When her labor was at its hardest, the midwife said to her, “Have no fear, for it is another boy for you.”
18 But as she breathed her last — for she was dying — she named him Ben-oni; but his father called him Benjamin.
19 Thus Rachel died. She was buried on the road to Ephrath — now Bethlehem.
20 Over her grave Jacob set up a pillar; it is the pillar at Rachel’s grave to this day.
(Gen 35:16-20 TNK)

TNK  Genesis 49:1 And Jacob called his sons and said, “Come together that I may tell you what is to befall you in days to come.
2 Assemble and hearken, O sons of Jacob; Hearken to Israel your father:
3 Reuben, you are my first-born, My might and first fruit of my vigor, Exceeding in rank And exceeding in honor.
4 Unstable as water, you shall excel no longer; For when you mounted your father’s bed, You brought disgrace — my couch he mounted!
5 Simeon and Levi are a pair; Their weapons are tools of lawlessness.
6 Let not my person be included in their council, Let not my being be counted in their assembly. For when angry they slay men, And when pleased they maim oxen.
7 Cursed be their anger so fierce, And their wrath so relentless. I will divide them in Jacob, Scatter them in Israel.
8 You, O Judah, your brothers shall praise; Your hand shall be on the nape of your foes; Your father’s sons shall bow low to you.
9 Judah is a lion’s whelp; On prey, my son, have you grown. He crouches, lies down like a lion, Like the king of beasts — who dare rouse him?
10 The scepter shall not depart from Judah, Nor the ruler’s staff from between his feet; So that tribute shall come to him And the homage of peoples be his.
11 He tethers his ass to a vine, His ass’s foal to a choice vine; He washes his garment in wine, His robe in blood of grapes.
12 His eyes are darker than wine; His teeth are whiter than milk.
13 Zebulun shall dwell by the seashore; He shall be a haven for ships, And his flank shall rest on Sidon.
14 Issachar is a strong-boned ass, Crouching among the sheepfolds.
15 When he saw how good was security, And how pleasant was the country, He bent his shoulder to the burden, And became a toiling serf.
16 Dan shall govern his people, As one of the tribes of Israel.
17 Dan shall be a serpent by the road, A viper by the path, That bites the horse’s heels So that his rider is thrown backward.
18 I wait for Your deliverance, O LORD!
19 Gad shall be raided by raiders, But he shall raid at their heels.
20 Asher’s bread shall be rich, And he shall yield royal dainties.
21 Naphtali is a hind let loose, Which yields lovely fawns.
22 Joseph is a wild ass, A wild ass by a spring — Wild colts on a hillside.
23 Archers bitterly assailed him; They shot at him and harried him.
24 Yet his bow stayed taut, And his arms were made firm By the hands of the Mighty One of Jacob — There, the Shepherd, the Rock of Israel —
25 The God of your father who helps you, And Shaddai who blesses you With blessings of heaven above, Blessings of the deep that couches below, Blessings of the breast and womb.
26 The blessings of your father Surpass the blessings of my ancestors, To the utmost bounds of the eternal hills. May they rest on the head of Joseph, On the brow of the elect of his brothers.
27 Benjamin is a ravenous wolf; In the morning he consumes the foe, And in the evening he divides the spoil.”
28 All these were the tribes of Israel, twelve in number, and this is what their father said to them as he bade them farewell, addressing to each a parting word appropriate to him.
(Gen 49:1-28 TNK)

I believe there may be an explanation for the disconnect between the precious stones that lucifer was adorned with and the precious stones he was not adorned with. The meanining may be locked up in verse 30 of the Gospel of John chapter 14. Remember that Jesus was tempted by satan to worship satan in order for satan to give Jesus all satan had. But how could satan have anything to give if he lost it all when he was lucifer? Lucifer had an office and wealth as can be seen from the above passages of scripture. But He lost it when He fell from God’s holy mountain. Satan stole the inheritance of Adam. It was Adam that was given dominion over all the planet earth. However, YHWH catches satan and the fallen ones or evil angels in all their crafting of evil plans. Satan’s objective is to rob, kill, and destroy. Before lucifer sinned and became satan, he was in YHWH’s holy mountain and walked among stones of fire. Lucifer was a covering cherub leading praise and worship on the holy mountain of YHWH.The parallel for YHWH’s holy mountain is Jerusalem, according to scripture. However, Jerusalem was made after the divine pattern from heaven. This may be why the book of Revelation speaks about a new Jerusalem coming down from heaven. There is another parallel between the stones of fire and the precious stones, each representative for each tribe of Israel. This can be seen from the above passages of scripture. This is also reflected in the New Testament as well. AS FAR AS THE BIRTH STONE OF JUDAH AND THE BIRTH STONE OF THE NAZARITE IS CONCERNED, THEY WERE MADE AFTER THE DIVINE PATTERN FROM HEAVEN, AND WERE PURIFIED ALONG WITH ALL THE HOLY VESSELS AND FURNITURE IN THE TEMPLE IN HEAVEN. THIS IS PROOF THAT SATAN HAS NO CLAIM AT ALL, NEITHER HAS PART IN YESHUA, THE NAZARENE FROM NAZARETH. See below.  

23 Therefore it was necessary that the copies of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these.
24 For Christ has not entered the holy places made with hands, which are copies of the true, but into heaven itself, now to appear in the presence of God for us; (Heb 9:23-24 NKJ)

1 For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect. (Heb 10:1 NKJ)

11 Thy pomp is brought down to the nether-world, and the noise of thy psalteries; the maggot is spread under thee, and the worms cover thee.’
12 How art thou fallen from heaven, O day-star, son of the morning! How art thou cut down to the ground, that didst cast lots over the nations!
(Isa 14:11-12 JPS)

14 Thou wast the far-covering cherub; and I set thee, so that thou wast upon the holy mountain of God; thou hast walked up and down in the midst of stones of fire. (Eze 28:14 JPS)

14 Thou art 1 the anointed cherub that covereth; and I have set thee 2 so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the 3 stones of fire. (Eze 28:14 KJG)

  • KJG Notes (Eze 28:14)
    Geneva Bible Notes:
    (1) He means the royal state of Tyre, which for the excellency and glory of it he compares to the cherubim which covered the Ark, and by “anointed” he signifies the same.
    (2) I did you this honour to make you one of the builders of my temple, which was when Hiram sent to Solomon things necessary for the work.
    (3) That is, among my people Israel, which shined as precious stones.

5 you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. (1Pe 2:5 NKJ)

2 Then I, John1, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. (Rev 21:2 NKJ)

http://www.lexilogos.com/english/hebrew_dictionary.htm

30 “I won’t be talking with you much longer, because the ruler of this world is coming. He has no claim on me; (Joh 14:30 CJB)

30 לֹא־אַרְבֶּה עוֹד אֲמָרִים עִמָּכֶם כִּי הִנֵּה בָא שַׂר הָעוֹלָם הַזֵּה וּבִי אֵין־לוֹ כֹל׃ (Joh 14:30 DLZ Delitzsch Hebrew NT)

Translation from lexilogos android app: “Not because your articles more locusts here comes the Minister has no lobby.”

30 וַאֲנִי לֹא־אוּכַל עוֹד לְהַרְבּוֹת אֲמָרִים עִמָּכֶם מִפְּנֵי שַׂר־הָעוֹלָם אֲשֶׁר יָבֹא וְהוּא אֵין־לוֹ חֵלֶק בִּי כָּל־מְאוּמָה׃ (Joh 14:30 HNT Salkinson Ginsburg Hebrew NT)

Translation from lexilogos android app: “And I won’t be able to reproduce your articles because of the world import and he has no part in any nation.”

 

 

Works Cited

Michael S. Bushell, Michael D. Tan, and Glenn L. Weaver, BibleWorks, 8th ed. (Norfolk: BibleWorks, LLC., 2008), BibleWorks. v.8.

62a Chicago Bibliography Entries

62a Chicago Bibliography Entries

Authorized Version, 1769 Blayney Edition, with Geneva Bible Notes (KJG). Oxford: Cambridge University Press, 1769. BibleWorks, v.8.

Groves-Wheeler Morphology and Lemma Database (4.10) (WTM). Philadelpha: Westminster Theological Seminary, 2008. BibleWorks, v.8.

62a Chicago Bibliography Entries

Holladay, William L. A Concise Hebrew and Aramaic Lexicon of the Old Testament: Based upon the Lexical Work of Ludwig Koehler and Walter Baumgartner. Leiden: Brill, 2000. BibleWorks, v.8.

62a Chicago Bibliography Entries

Rodkinson, Michael L. New Edition of the Babylonian Talmud: Original Text, Edited, Corrected, Formulated and Translated into English (ROD). 20 vols. Boston: The Talmud Society, 1918. BibleWorks, v.8.

62a Chicago Bibliography Entries

Stern, David H. The Complete Jewish Bible (CJB). Clarksville, MD: Jewish New Testament Publications, 1998. BibleWorks, v.8.

62a Chicago Bibliography Entries

Tanakh, A New Translation of the Holy Scriptures According to the Traditional Hebrew Text (TNK). Philadelpha: Jewish Publication Society, 1985. BibleWorks, v.8.

62a Chicago Bibliography Entries

The Holy Scriptures (Old Testament) (JPS). n.p.: Jewish Publication Society, 1917. BibleWorks, v.8.

62a Chicago Bibliography Entries

The New King James Version (NKJ). Nashville: Thomas Nelson, 1982. BibleWorks, v.8.

62a Chicago Bibliography Entries

Westminster Leningrad Codex (WTT). Philadelpha: Westminster Theological Seminary. BibleWorks, v.8.

WHY THE SUFFERING?

October 3, 2014
20160119_015751-1

©OJG and sonofgodwordsoul.com

© OJG and sonofgodwordsoul.com, 2013 Unauthorized use and/or duplication of this material, digital images and/or photos without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to OJG and sonofgodwordsoul.com with appropriate and specific direction to the original content.

Our being is joined and made one with the being of God. Even if we die, we will live. We were in a sinless world that was intended to be created perfect. When satan tempted the first man and the first woman, corruption was brought into this world. We got caught up in a conflict between satan and the Lord God. There is suffering in this world. None are exempt from suffering. I wish I could offer an explanation for our suffering but I cannot. I can only speculate. This is what the scripture says: “The LORD has established His throne in heaven, and His sovereign rule is over all (Psa 103:19 TNK).” “11 And the LORD said to him, “Who gives man speech? Who makes him dumb or deaf, seeing or blind? Is it not I, the LORD? 12 Now go, and I will be with you as you speak and will instruct you what to say (Exo 4:11-12 TNK).” The Lord God knows why we suffer. Yes it is true that YHVH does allow it. Satan is the originator of sin. He used his free will to tempt Eve. This is proof that angels have free will. YHVH gave the angels free will. The fallen angels use their free will to cause suffering. The reason YHVH didn’t and doesn’t stop the fallen angels from causing suffering is simply because to do so would take away their free will. However, when YHVH created the angels, He didn’t create them to be evil. He knew all the evil things they would do before He created them. It is my personal belief that YHVH used the evil to His advantage. What I mean is that good would not be exceedingly and extremely good without something to use to contrast itself to. This is YHVH’S way of stating that His creation can become His opposite. Yes, His creation can oppose His good will; But this can be done only to a certain extent.

Suffering is also caused sometimes because the Lord God wants to do a great work in our lives in order to bring glory to His name. “Yeshua answered, “His blindness is due neither to his sin nor to that of his parents; it happened so that God’s power might be seen at work in him (Joh 9:3 CJB).” We suffer for our own sins but Yeshua suffered for our sins. We also suffer simply because of the wrong decisions we’ve made in our lives. Yeshua states that we suffer for Him as well. “How blessed are those who are persecuted because they pursue righteousness! for the Kingdom of Heaven is theirs (Mat 5:10 CJB).” We suffer from spiritual poverty. I suffered from spiritual poverty greatly because I didn’t even know Yeshua, just knew about Him. I pray this blog blesses all who desire to know God more.

According to Job 5:6-7 evil runs its course through the generations of human beings and has its way in us because we were born with a sinful nature and find it naturally so easy to do the wrong things. In 2 Sam chapter 14:14 death runs its course in us as water runs its course through the path of least resistance. In Ecc 9:11 the “time of mischance comes to all.” What can be understood by Ecc 9:11-13 is that bad things just happen because that’s just how it is. The Psalmist of psalm 119 stated that God allows a time of humbling to come to us in order for us to know that we did not learn the laws of God. An analogy of this is the example of the laws that govern motor vehicles, roads and pedestrians. If a motorist is ignorant of the extreme importance of the law of slowing down at the traffic light indicating the yellow color, they will break that law habitually. Sometimes they may get a traffic violation ticket for that infraction of the DMV law stating to slow down. That traffic ticket will get that motorist points on his or her license as well as a financial penalty. This can even lead to the suspension of the motorist’s driver’s license eventually even if it only incurs 1 point for each infraction. That motorist will certainly be humbled by this yellow light law. But think about it this way. Had the motorist in the above example habitually breaking the yellow light law not been humbled by that yellow light traffic law, how would you know that that yellow light law was and is a just and righteous law? So it is with the laws of God. We break them and our humbling comes in order to know that God is just and righteous. This is what the pharaoh and king David said. See below.

  • 27 Thereupon Pharaoh sent for Moses and Aaron and said to them, “I stand guilty this time. The LORD is in the right, and I and my people are in the wrong. (Exo 9:27 TNK)
  • 6 Against You alone have I sinned, and done what is evil in Your sight; so You are just in Your sentence, and right in Your judgment. (Psa 51:6 TNK)
  •  6 Evil does not grow out of the soil, Nor does mischief spring from the ground; 7 For man is born to do mischief, Just as sparks fly upward. (Job 5:6-7 TNK)
  • 14 We must all die; we are like water that is poured out on the ground and cannot be gathered up. God will not take away the life of one who makes plans so that no one may be kept banished. (2Sa 14:14 TNK)
  • 11 At such things will You restrain Yourself, O LORD, Will You stand idly by and let us suffer so heavily?
    (Isa 64:11-1 TNK)
  •  11 I have further observed under the sun that The race is not won by the swift, Nor the battle by the valiant; Nor is bread won by the wise, Nor wealth by the intelligent, Nor favor by the learned. For the time of mischance comes to all. 12 And a man cannot even know his time. As fishes are enmeshed in a fatal net, and as birds are trapped in a snare, so men are caught at the time of calamity, when it comes upon them without warning. 13 This thing too I observed under the sun about wisdom, and it affected me profoundly. (Ecc 9:11-13 TNK)
  • 71 It was good for me that I was humbled, so that I might learn Your laws. (Psa 119:71 TNK)
  • 75 I know, O LORD, that Your rulings are just; rightly have You humbled me. (Psa 119:75 TNK)
  • 12 Now, brothers, I want you to know that what has happened to me has helped in advancing the Good News. (Phi 1:12 CJB)
  • 25 Yet you say, “The way of the Lord is unfair.” Listen, O House of Israel: Is My way unfair? It is your ways that are unfair!
    26 When a righteous person turns away from his righteousness and does wrong, he shall die for it; he shall die for the wrong he has done.
    27 And if a wicked person turns back from the wickedness that he practiced and does what is just and right, such a person shall save his life.
    28 Because he took heed and turned back from all the transgressions that he committed, he shall live; he shall not die.
    29 Yet the House of Israel say, “The way of the LORD is unfair.” Are My ways unfair, O House of Israel? It is your ways that are unfair!
    30 Be assured, O House of Israel, I will judge each one of you according to his ways — declares the Lord GOD. Repent and turn back from your transgressions; let them not be a stumbling block of guilt for you.
    31 Cast away all the transgressions by which you have offended, and get yourselves a new heart and a new spirit, that you may not die, O House of Israel.
    32 For it is not My desire that anyone shall die — declares the Lord GOD. Repent, therefore, and live! (Eze 18:25-32 TNK)

The Lord God allows something to happen to everything that exists that He made. This something is called opposition. The name satan means “adversary” (http://www.biblestudytools.com/dictionaries/bakers-evangelical-dictionary/satan.html).” An adversary is one who opposes (http://dictionary.reference.com/browse/adversary?s=t). Think about it this way. Our sun fights, in a sense, a constant battle against gravity. In order to survive, it uses nuclear energy to push outward against gravity. This seems at first as a harsh and violent struggle for survival but at second glance it is absolutely necessary for all life to benefit from the heat our sun gives us. So it is with the human glorified body. After the sun dies it lets out a burst of energy, light, and matter that can be seen for billions of light years into the future. In fact, it is a well established fact that we can see the light of dead stars light remnants from billions of light years ago now at this present time. These are light years, not earth years! According to pbs.org, at the speed of light, light travels 240 million times around our planet, which aproximately equals 240,000,000 earth years (http://www.pbs.org/teachers/mathline/concepts/space2/activity1.shtm). See the following quote “In aproximately 31,536,000 seconds—one year—light will travel aproximately a distance of 9.46 trillion kilometers or 5.86 trillion miles, which is 240 million times around Earth (http://www.pbs.org/teachers/mathline/concepts/space2/activity1.shtm).” Now imagine a star whose light died out billions of light years ago still visible to us today. That is in earth years about an astonishing 240 million earth years to the umphteenth power. It is more than a googolplex (http://www.googolplex.com/). You need the math of God to get the answer for that exponential problem. I understand perfectly why the ancient people used the stars as an analogy for Abraham’s posterity in terms of the quantity of His descendants as well as the scale of time His posterity would be alive. For example, after the saints of the Lord God return to the earth with their glorified bodies to rule and reign with Jesus, they will be, in a sense, as old as the stars, being that they have traveled possibly googolplexes upon googolplexes of light years. Can you do the math for that? I surely cannot do that kind of math. That gives us an idea of how long our glorified bodies will last, forever. I don’t know if you consider that to be an eternity but I surely do. 

So what is it that causes us to suffer so much? I mean, besides the fact that we all have gone astray, knowing how to do good, being given the opportunity to do good, but not doing it anyway, we still suffer, why? The answer is sin. It works death in us in somewhat a similar way that gravity works death inside of our sun. Do you follow me so far? It is the Torah (Eternal Word of YHVH) that works sin in us! It is also the Torah (Eternal Word of YHVH) that works RIGHTEOUSNESS in us. All of this is the Eternal Word of YHVH! Call it TORAH! Christians call Him Yeshua! Can you see it?! Can you see why we need to suffer? We are YHVH’s creation. We are YHVH’s project. We are children of ABRAHAM. Some of us are as the grains of sand. But others are as the stars. Do you want to be a morning star? DO YOU WANT TO BURN WITH FIERY REVELATION OF THE LORD GOD YESHUA LIKE A STAR?! Or do you want to be of the earth? Lucifer also wanted to have a creation project of his own. But he will not be the glorified morning star. Yeshua is the gloryified BRIGHT MORNING STAR.

  • 3 He was despised, shunned by men, A man of suffering, familiar with disease. As one who hid his face from us, He was despised, we held him of no account.
    4 Yet it was our sickness that he was bearing, Our suffering that he endured. We accounted him plagued, Smitten and afflicted by God; (Isa 53:3-4 TNK)
  • 7 Don’t delude yourselves: no one makes a fool of God! A person reaps what he sows.
    8 Those who keep sowing in the field of their old nature, in order to meet its demands, will eventually reap ruin; but those who keep sowing in the field of the Spirit will reap from the Spirit everlasting life. (Gal 6:7-8 CJB)
  •  6 We all went astray like sheep, Each going his own way; And the LORD visited upon him The guilt of all of us.” (Isa 53:6 TNK)
  • 17 So then, anyone who knows the right thing to do and fails to do it is committing a sin. (Jam 4:17-1 CJB)
  • 12 So the Torah is holy; that is, the commandment is holy, just and good.
    13 Then did something good become for me the source of death? Heaven forbid! Rather, it was sin working death in me through something good, so that sin might be clearly exposed as sin, so that sin through the commandment might come to be experienced as sinful beyond measure.
    14 For we know that the Torah is of the Spirit; but as for me, I am bound to the old nature, sold to sin as a slave.
    15 I don’t understand my own behavior – I don’t do what I want to do; instead, I do the very thing I hate!
    16 Now if I am doing what I don’t want to do, I am agreeing that the Torah is good.
    17 But now it is no longer “the real me” doing it, but the sin housed inside me.
    18 For I know that there is nothing good housed inside me – that is, inside my old nature. I can want what is good, but I can’t do it!
    19 For I don’t do the good I want; instead, the evil that I don’t want is what I do!
    20 But if I am doing what “the real me” doesn’t want, it is no longer “the real me” doing it but the sin housed inside me.
    21 So I find it to be the rule, a kind of perverse “torah,” that although I want to do what is good, evil is right there with me!
    22 For in my inner self I completely agree with God’s Torah;
    23 but in my various parts, I see a different “torah,” one that battles with the Torah in my mind and makes me a prisoner of sin’s “torah,” which is operating in my various parts.
    24 What a miserable creature I am! Who will rescue me from this body bound for death?
    25 Thanks be to God [, he will]! – through Yeshua the Messiah, our Lord! To sum up: with my mind, I am a slave of God’s Torah; but with my old nature, I am a slave of sin’s “Torah.” (Rom 7:12-25 CJB)
  • 17 I will bestow My blessing upon you and make your descendants as numerous as the stars of heaven and the sands on the seashore; and your descendants shall seize the gates of their foes. (Gen 22:17 TNK)
  • 12 Therefore this one man, who was virtually dead, fathered descendants as numerous as the stars in the sky, and as countless as the grains of the sand on the seashore.
    13 All these people kept on trusting until they died, without receiving what had been promised. They had only seen it and welcomed it from a distance, while acknowledging that they were aliens and temporary residents on the earth.
    14 For people who speak this way make it clear that they are looking for a fatherland.
    15 Now if they were to keep recalling the one they left, they would have an opportunity to return;
    16 but as it is, they aspire to a better fatherland, a heavenly one. This is why God is not ashamed to be called their God, for he has prepared for them a city. (Heb 11:12-16 CJB)
  • 19 Yes, we have the prophetic Word made very certain. You will do well to pay attention to it as to a light shining in a dark, murky place, until the Day dawns and the Morning Star rises in your hearts. (2Pe 1:19 CJB)
  • 28 just as I have received authority from my Father. I will also give him the morning star.
    29 Those who have ears, let them hear what the Spirit is saying to the Messianic communities.”‘ (Rev 2:28-1 CJB)
  • 16 “I, Yeshua, have sent my angel to give you this testimony for the Messianic communities. I am the Root and Offspring of David, the bright Morning Star.
    17 The Spirit and the Bride say, ‘Come!’ Let anyone who hears say, ‘Come!’ And let anyone who is thirsty come – let anyone who wishes, take the water of life free of charge.”
    (Rev 22:16-17 CJB)
  • 12 How are you fallen from heaven, O Shining One, son of Dawn! How are you felled to earth, O vanquisher of nations! (Isa 14:12 TNK)
  •  18 Yeshua said to them, “I saw Satan fall like lightning from heaven. (Luk 10:18 CJB)

Let us remember that the Lord God suffers also. You cannot imagine what it would be like to be God the Creator, to bring into being this world, the first man and woman with free will, to suffer emotional hurt like Him, to give your only begotten, unique, holy, perfect Son to suffer for the sins of humanity. He created everything good because He is good. But we used our free will in order to obey the voice of lucifer, making ourselves to know evil (lucifer). We were made in the image of YHVH. We were not made in lucifer’s image. We brought a curse into the world because of our sin. We are not accountable for lucifer’s sins but we are accountable for our sins. YHVH became acquainted with evil in order to save us from our sins. YHVH even regretted creating the world and man because it was created good, but not evil. The image of man was supposed to be only good. But the corrupted image of the first man and woman after they sinned testified against the image of the Lord God. Perhaps this is why the Lord God hid His face from humanity, even Moses. Satan is a deceiver. He would have you believe otherwise. For instance, he said to Eve she would not die (Gen chapter 3). However, in the book of Revelation chapter 12, he attacks the male child. This is because his ultimate goal is to corrupt and destroy the human family tree of life. 

  • 31 And God saw all that He had made, and found it very good. And there was evening and there was morning, the sixth day.                (Gen 1:31-1 TNK)
  • 30 I was with Him as a confidant, A source of delight every day, Rejoicing before Him at all times,
    31 Rejoicing in His inhabited world, Finding delight with mankind. (Pro 8:30-31 TNK)
  • 9 The LORD God called out to the man and said to him, “Where are you?” (Gen 3:9 TNK)
  • 11 Then He asked, “Who told you that you were naked? Did you eat of the tree from which I had forbidden you to eat?” (Gen 3:11 TNK)
  • 13 And the LORD God said to the woman, “What is this you have done!” The woman replied, “The serpent duped me, and I ate.” (Gen 3:13 TNK)
  • 22 And the LORD God said, “Now that the man has become like one of us, knowing good and bad, what if he should stretch out his hand and take also from the tree of life and eat, and live forever!” (Gen 3:22 TNK)
  • 6 And the LORD regretted that He had made man on earth, and His heart was saddened.
    7 The LORD said, “I will blot out from the earth the men whom I created — men together with beasts, creeping things, and birds of the sky; for I regret that I made them.” (Gen 6:6-7 TNK)
  • 20 But,” He said, “you cannot see My face, for man may not see Me and live.” (Exo 33:20 TNK)
  • 3 He was despised, shunned by men, A man of suffering, familiar with disease. As one who hid his face from us, He was despised, we held him of no account. (Isa 53:3 TNK)
  •  37 “O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! (Mat 23:37 NKJ)

If you have ever wondered where is God in all the suffering you go through, you are not alone. Elisha felt this way also. Where is the God of Elijah?! ‘”Taking the mantle which had dropped from Elijah, he struck the water and said, “Where is the LORD, the God of Elijah?” As he too struck the water, it parted to the right and to the left, and Elisha crossed over (2Ki 2:14 TNK).’ That Jordan river represented the crossing over from death into life. The splitting of the Jordan river signified the baptism of death and newness of life after coming out of the water. See the following quote taken from 2 Sam 14:14 which compares death to water that is poured out on the earth. “We must all die; we are like water that is poured out on the ground and cannot be gathered up. God will not take away the life of one who makes plans so that no one may be kept banished  (2Sa 14:14 TNK).” The fact that Elisha struck the water shows us that He believed that the water was an obstruction to him because it impeded his path to the Lord God in his search for the Lord God. “to those who were disobedient long ago, in the days of Noach, when God waited patiently during the building of the ark, in which a few people – to be specific, eight – were delivered by means of water (1Pe 3:20 CJB).” ‘And He said to them, “You are from beneath; I am from above. You are of this world; I am not of this world (Joh 8:23 NKJ).”‘ Do not forget Elisha had seen, prior to His question to the Lord God, the translation of Elijah’s earthly body into a heavenly body. “As they kept on walking and talking, a fiery chariot with fiery horses suddenly appeared and separated one from the other; and Elijah went up to heaven in a whirlwind. Elisha saw it, and he cried out, “Oh, father, father! Israel’s chariots and horsemen!” When he could no longer see him, he grasped his garments and rent them in two (2Ki 2:11-12 TNK).” Elisha desired to be born again! He wanted to be with the Lord God. He was looking for the Lord God. Elisha was willing even to the point of death to go where the Lord God was.

It’s my firm belief that we should be mindful of the good things the Lord God has prepared for us. “Focus your minds on the things above, not on things here on earth (Col 3:2 CJB).” ‘Jesus answered, “Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God (Joh 3:5 NKJ).”‘ Water represents what is from below as opposed to above and refers to our earthly bodies. The glory of our glorified bodies that the Lord God gives to His blood washed, born again, and sealed with His Holy Spirit children outweighs all our suffering. “For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us (Rom 8:18 NKJ).” Only the Lord God Jesus can give humanity the upgraded dna structure. Any attempt of science to upgrade the structure of the dna of humanity will not have favorable results in my opinion. See the following link (http://www.bbc.co.uk/news/science-environment-21091066). 

Works Cited

Michael S. Bushell, Michael D. Tan, and Glenn L. Weaver, BibleWorks, 8th ed. (Norfolk: BibleWorks, LLC., 2008), BibleWorks. v.8.

62a Chicago Bibliography Entries

Stern, David H. The Complete Jewish Bible (CJB). Clarksville, MD: Jewish New Testament Publications, 1998. BibleWorks, v.8.

62a Chicago Bibliography Entries

Tanakh, A New Translation of the Holy Scriptures According to the Traditional Hebrew Text (TNK). Philadelpha: Jewish Publication Society, 1985. BibleWorks, v.8.

62a Chicago Bibliography Entries

The New King James Version (NKJ). Nashville: Thomas Nelson, 1982. BibleWorks, v.8.

Temptations of Jesus

September 28, 2014

© OJG and sonofgodwordsoul.com, 2013 Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to OJG and sonofgodwordsoul.com with appropriate and specific direction to the original content.

There are a number of problems in the New World Translation when it comes to the deity of Jesus that was challenged by satan.  First it must be understood that Jesus was Michael the Arch Angel according to Jehovah’s Witnesses. This is what they mean when they say Jesus is the Angel of the Lord. 1) If this is true, then it must be agreed upon that Michael the Arch Angel doesn’t have the same authority of Jehovah. 2) Michael makes it clear that Jehovah may rebuke satan but Michael will not. See the link below.

But when Mi′cha·el+ the archangel+ had a difference with the Devil and was disputing about Moses’ body,+ he did not dare to bring a judgment against him in abusive terms,+ but said: “May Jehovah* rebuke you” (http://www.jw.org/en/publications/bible/nwt/books/jude/1/).

Now that this is understood let us move on to the temptations of Jesus by the devil. I’ll quote only from the New World Translation. One thing that must be made clear is that satan was the “tempter.” See the link below.

And the Tempter+ approached and said to him: “If you are a son of God, tell these stones to become loaves of bread.”  But he answered: “It is written: ‘Man must live, not on bread alone, but on every word that comes from Jehovah’s* mouth.’”+ (http://www.jw.org/en/publications/bible/nwt/books/matthew/4/).

It is extremely important to note that Jesus rebukes satan in the third temptation. In the New World Translation below Jesus is quoted as saying “Go away, Satan!” This authority belongs to Jehovah as per the above verse in Jude chapter 1 verse 9. If Jesus really is Michael the Arch Angel, why did He act like Jehovah? See the link below.

Then Jesus said to him: “Go away, Satan! For it is written: ‘It is Jehovah* your God you must worship,+ and it is to him alone you must render sacred service.’”+ (http://www.jw.org/en/publications/bible/nwt/books/matthew/4/#v40004010).

Let’s take a look at the second temptation. There are a number of problems with the verses below quoted from the New World Translation. We already established that satan is the tempter. That being said, there are a few questions that beg to be answered.  1) If Jesus was not tempting Jehovah, why would Jesus need to quote the scripture against Himself? 2) If Jesus is not tempting Jehovah, who is tempting Jehovah? 3) Was satan tempting Jehovah? 4) Satan is clearly tempting Jesus, right?

 Then the Devil took him along into the holy city,+ and he stationed him on the battlement* of the temple+  and said to him: “If you are a son of God, throw yourself down, for it is written: ‘He will give his angels a command concerning you,’ and, ‘They will carry you on their hands, so that you may not strike your foot against a stone.’”+  Jesus said to him: “Again it is written: ‘You must not put Jehovah* your God to the test.’”+ (http://www.jw.org/en/publications/bible/nwt/books/matthew/4/#v40004010).

 

Furthermore, it is stated in the New World Translation in Philippians chapter 2 verses 5-7 the relationship between God and Jesus is explained. The passage of scripture below also explains why Jesus answered the tempter saying it is life to live by God’s word which basically means Jesus is always in agreement with everything Jehovah says even when He is in the likeness of men. See the following verse quoted from Mathew chapter 4  above. But he answered: “It is written: ‘Man must live, not on bread alone, but on every word that comes from Jehovah’s* mouth.’” God and Jesus are the same substance. God and Jesus are equal in every sense. The only thing that changed this temporarily is that Jesus “emptied himself and took a slaves’ form” for the time Jesus was here on the earth in physical form.  See the verses and subsequent link below.

5  Keep this mental attitude* in YOU that was also in Christ Jesus,+ 6  who, although he was existing in God’s form,+ gave no consideration to a seizure,* namely, that he should be equal to God.+ 7  No, but he emptied himself and took a slave’s form+ and came to be in the likeness of men.+  (http://www.jw.org/en/publications/bible/bi12/books/philippians/2/).

 Then I heard the voice of Jehovah saying: “Whom shall I send, and who will go for us?”+ And I said: “Here I am! Send me!”+ (http://www.jw.org/en/publications/bible/nwt/books/isaiah/6/).

13  while we wait for the happy hope+ and glorious manifestation of the great God and of our Savior, Jesus Christ, 14  who gave himself for us+ to set us free*+ from every sort of lawlessness and to cleanse for himself a people who are his own special possession, zealous for fine works.+ (http://www.jw.org/en/publications/bible/nwt/books/titus/2/)

28  In answer Thomas said to him: “My Lord and my God!” (http://www.jw.org/en/publications/bible/nwt/books/john/20/)

Finally the passage of scripture from the New World Translation quoted below from Proverbs chapter 8 proves that Jesus is not the first of God’s works.  If Jesus was the first of God’s works, why does the context say “I rejoiced before him all the time.” All means all. Look up “all” in the dictionary as a pronoun (http://dictionary.reference.com/browse/all?s=t).  Look up “day by day” in the dictionary as an adjective (http://dictionary.reference.com/browse/day%20by%20day?s=t). Adjectives describe nouns and pronouns. God and Jesus  coexisted continually and always. “Day by day” refers to the days of creation. “All the time” refers to eternity. God and Jesus are the same form. They are also of the same essence.

22  Jehovah produced me as the beginning of his way,+ The earliest of his achievements of long ago.+ 23  From ancient times* I was installed,+ From the start, from times earlier than the earth.+ 24  When there were no deep waters,+ I was brought forth,* When there were no springs overflowing with water. 25  Before the mountains were set in place, Before the hills, I was brought forth, 26  When he had not yet made the earth and its fields Or the first clods of earth’s soil. 27  When he prepared the heavens,+ I was there; When he marked out the horizon* on the surface of the waters,+ 28  When he established* the clouds above, When he founded the fountains of the deep, 29  When he set a decree for the sea That its waters should not pass beyond his order,+ When he established* the foundations of the earth, 30  Then I was beside him as a master worker.+ I was the one he was especially fond of+ day by day; I rejoiced before him all the time;+ (http://www.jw.org/en/publications/bible/nwt/books/proverbs/8/).

 I form light+ and create darkness,+ I make peace+ and create calamity;+ I, Jehovah, am doing all these things (http://www.jw.org/en/publications/bible/nwt/books/isaiah/45/).

 who, although he was existing in God’s form,+ gave no consideration to a seizure, namely, that he should be equal to God.+ (http://www.jw.org/en/publications/bible/nwt/books/philippians/2/).

 And God said: “Let there be light.” Then there was light.+ (http://www.jw.org/en/publications/bible/nwt/books/genesis/1/).

 He is the reflection of God’s glory+ and the exact representation of his very being,+ and he sustains all things by the word of his power. And after he had made a purification for our sins,+ he sat down at the right hand of the Majesty on high.+ (http://www.jw.org/en/publications/bible/nwt/books/hebrews/1/).

24  During the morning watch,* Jehovah looked at the camp of the Egyptians from within the pillar of fire and cloud,+ and he threw the camp of the Egyptians into confusion (http://www.jw.org/en/publications/bible/nwt/books/exodus/14/).

 

God has the final word and say regarding any matter. Our reason should lead us to believe it is only reasonable to agree with everything that Jehovah says, not man. The prime example of this is found in the New World Translation in the book of Job chapter 9, chapter 10, and chapter 40. Jehovah asks the astonishing question to those that say reason is the precedent for qualifying and accepting anything in the orthodox scriptures of Christianity. See the verses and the subsequent links below.

 I will say to God: ‘Do not pronounce me guilty. Tell me why you are contending with me. (http://www.jw.org/en/publications/bible/nwt/books/job/10/).

20  If I were in the right, my own mouth would condemn me; Even if I keep my integrity,* he will declare me guilty.* (http://www.jw.org/en/publications/bible/nwt/books/job/9/).

 Will you call into question* my justice? Will you condemn me so that you may be right?+ (http://www.jw.org/en/publications/bible/nwt/books/job/40/).

18  “Come, now, and let us set matters straight between us,” says Jehovah.+ “Though your sins are like scarlet, They will be made as white as snow;+ Though they are as red as crimson cloth, They will become like wool. (http://www.jw.org/en/publications/bible/nwt/books/isaiah/1/).

 

Using the New World Translation, I want to draw your attention to some controversial verses. God is not an inferior god? He is God? He is the Savior? He is the same one? Do you have any other inferior gods besides Jehovah? See the verses and the subsequent links below.

39  See now that I—I am he,+ And there are no gods apart from me.+ I put to death, and I make alive.+ I wound,+ and I will heal,+ And no one can rescue from my hand.+   (http://www.jw.org/en/publications/bible/nwt/books/deuteronomy/32/).

11  I—I am Jehovah,+ and besides me there is no savior.”+ 12  “I am the One who declared and saved and made known When there was no foreign god among you.+ So you are my witnesses,” declares Jehovah, “and I am God.+ 13  Also, I am always the same One;+ And no one can snatch anything out of my hand.+ When I act, who can prevent it?”+ (http://www.jw.org/en/publications/bible/nwt/books/isaiah/43/).

 I am Jehovah, and there is no one else. There is no God except me.+ I will strengthen* you, although you did not know me, (http://www.jw.org/en/publications/bible/nwt/books/isaiah/45/).

 You must never have any other gods besides me.*+ (http://www.jw.org/en/publications/bible/nwt/books/deuteronomy/5/).

 

Please stop stumbling over the truth of the Trinity. Using the New World Translation, go to Genesis chapters 18 verses 21 and 33. Go to Genesis chapter 19 verses 1 and 24. The little Yahweh was on His way to Sodom and Gomorrah. Jehovah rained down sulfur and fire on Sodom and Gomorrah. The little Yahweh was on the earth walking while Jehovah in heaven-sent judgment. That is an example of how the Trinity operates.

21  I will go down to see whether they are acting according to the outcry that has reached me. And if not, I can get to know it.”+(http://www.jw.org/en/publications/bible/nwt/books/genesis/18/).

33  When Jehovah finished speaking to Abraham, he went his way+ and Abraham returned to his place. (http://www.jw.org/en/publications/bible/nwt/books/genesis/18/).

One last thing to consider is the context of Revelation chapter 5 that deals with the worship of Jesus by all creation. There is one astounding question that shouldn’t escape us. If Jesus is just a creation by Jehovah, why isn’t He worshipping Himself?
 
13  And I heard every creature in heaven and on earth and underneath the earth+ and on the sea, and all the things in them, saying: “To the One sitting on the throne+ and to the Lamb+ be the blessing and the honor+ and the glory and the might forever and ever.”+ 14  The four living creatures were saying: “Amen!” and the elders fell down and worshipped (http://www.jw.org/en/publications/bible/nwt/books/revelation/5/).
 
 8  I am Jehovah. That is my name;
I give my glory to no one else,*
 
 
APE  Ignatius to the Ephesians (long). 7:1 But some most worthless persons are in the habit of carrying about the name of Jesus Christ¦ in wicked guile, while yet they practice things unworthy of God, and hold opinions contrary to the doctrine of Christ, to their own destruction, and that of those who give credit to them, whom you must avoid as ye would wild beasts. For “the righteous man who avoids them is saved for ever; but the destruction of the ungodly is sudden, and a subject of rejoicing.” For “they are dumb dogs, that cannot bark,” raving mad, and biting secretly, against whom ye must be on your guard, since they labor under an incurable disease.
2 But our Physician is the only true God, the unbegotten and unapproachable, the Lord of all, the Father and Begetter of the only-begotten Son. We have also as a Physician the Lord our God, Jesus the Christ, the only-begotten Son and Word, before time began, but who afterwards became also man, of Mary the virgin. For “the Word was made flesh.” Being incorporeal, He was in the body; being impassible, He was in a passible body; being immortal, He was in a mortal body; being life, He became subject to corruption, that He might free our souls from death and corruption, and heal them, and might restore them to health, when they were diseased with ungodliness and wicked lusts. (IEl 7:1-2 APE)
 
APE  Ignatius to the Ephesians (long). 15:1 It is better for a man to be silent and be |a Christian¦, than to talk and not to be one. “The kingdom of God is not in word, but in power.” Men “believe with the heart, and confess with the mouth,” the one “unto righteousness,” the other “unto salvation.” It is good to teach, if he who speaks also acts. For he who shall both “do and teach, the same shall be great in the kingdom.”
2 Our Lord and God, Jesus Christ, the Son of the living God, first did and then taught, as Luke testifies, “whose praise is in the Gospel through all the Churches.” (IEl 15:1-2 APE)
 
APE  Ignatius to the Magnesians (long. 6:1 Since therefore I have, in the persons before mentioned, beheld the whole multitude of you in faith and love, I exhort you to study to do all things with a divine harmony, while your bishop presides in the place of God, and your presbyters in the place of the assembly of the apostles, along with your deacons, who are most dear to me, and are entrusted with the ministry of Jesus Christ. He, being begotten by the Father before the beginning of time, was God the Word, the only-begotten Son, and remains the same for ever; for “of His kingdom there shall be no end,” says Daniel the prophet.
2 Let us all therefore love one another in harmony, and let no one look upon his neighbor according to the flesh, but in Christ Jesus. Let nothing exist among you which may divide you; but be ye united with your bishop, being through him subject to God in Christ. (IMl 6:1-2 APE)
 
APE  Ignatius to the Romans (long) 1:1 Ignatius, who is also called Theophorus, to the Church which has obtained mercy, through the majesty of the Most High God the Father, and of Jesus Christ, His only-begotten Son; the Church which is sanctified and enlightened by the will of God, who formed all things that are according to the faith and love of Jesus Christ, our God and Savior; the Church which presides in the place of the region of the Romans, and which is worthy of God, worthy of honor, worthy of the highest happiness, worthy of praise, worthy of credit, worthy of being deemed holy, and which presides over love, is named from Christ, and from the Father, and is possessed of the Spirit, which I also salute in the name of Almighty God, and of Jesus Christ His Son: to those who are united, both according to the flesh and spirit, to every one of His commandments, who are filled inseparably with all the grace of God, and are purified from every strange taint, |I wish¦ abundance of happiness unblameably, in God, even the Father, and our Lord Jesus Christ. Through prayer to God I have obtained the privilege of seeing your most worthy faces, even as I earnestly begged might be granted me; for as a prisoner in Christ Jesus I hope to salute you, if indeed it be the will |of God¦ that I be thought worthy of attaining unto the end. (IRl 1:1 APE)
 
APE  Ignatius to the Philadelphians (. 4:1 I have confidence of you in the Lord, that ye will be of no other mind. Wherefore I write boldly to your love, which is worthy of God, and exhort you to have but one faith, and one |kind of¦ preaching, and one Eucharist. For there is one flesh of the Lord Jesus Christ; and His blood which was shed for us is one; one loaf also is broken to all |the communicants¦, and one cup is distributed among them all: there is but one altar for the whole Church, and one bishop, with the presbytery and deacons, my fellowservants.
2 Since, also, there is but one unbegotten Being, God, even the Father; and one only-begotten Son, God, the Word and man; and one Comforter, the Spirit of truth; and also one preaching, and one faith, and one baptism; and one Church which the holy apostles established from one end of the earth to the other by the blood of Christ, and by their own sweat and toil; it behooves you also, therefore, as “a peculiar people, and a holy nation,” to perform all things with harmony in Christ. (IPl 4:1-2 APE)
 
APE  Ignatius to the Philadelphians (. 6:1 If any one preaches the one God of the Law and the prophets, but denies Christ to be the Son of God, he is a liar, even as also is his father the devil, and is a Jew falsely so called, being possessed of mere carnal circumcision. If any one confesses Christ Jesus the Lord, but denies the God of the law and of the prophets, saying that the Father of Christ is not the Maker of heaven and earth, he has not continued in the truth any more than his father the devil, and is a disciple of Simon Magus, not of the Holy Spirit. If any one says there is one God, and also confesses Christ Jesus, but thinks the Lord to be a mere man, and not the only-begotten God, and Wisdom, and the Word of God, and deems Him to consist merely of a soul and body, such an one is a serpent, that preaches deceit and error for the destruction of men, And such a man is poor in understanding, even as by name he is an Ebionite. If any one confesses the truths mentioned, but calls lawful wedlock, and the procreation of children, destruction and pollution, or deems certain kinds of food abominable, such an one has the apostate dragon dwelling within him. If any one confesses the Father, and the Son, and the Holy Ghost, and praises the creation, but calls the incarnation merely an appearance, and is ashamed of the passion, such an one has denied the faith, not less than the Jews who killed Christ. If any one confesses these things, and that God the Word did dwell in a human body, being within it as the Word, even as the soul also is in the body, because it was God that inhabited it, and not a human soul, but affirms that unlawful unions are a good thing, and places the highest happiness in pleasure, as does the man who is falsely called a Nicolaitan, this person can neither be a lover of God, nor a lover of Christ, but is a corrupter of his own flesh, and therefore void of the Holy Spirit, and a stranger to Christ. All such persons are but monuments and sepulchers of the dead, upon which are written only the names of dead men. (IPl 6:1 APE)
 

APE  Ignatius to the Smyrnaeans (long. 1:1 Ignatius, who is also called Theophorus, to the Church of God the most high Father, and His beloved Son Jesus Christ, which has through mercy obtained every kind of gift, which is filled with faith and love, and is deficient in no gift, most worthy of God, and adorned with holiness: the Church which is at Smyrna, in Asia, wishes abundance of happiness, through the immaculate Spirit and word of God. I glorify the God and Father of our Lord Jesus Christ, who by Him has given you such wisdom. For I have observed that ye are perfected in an immoveable faith, as if ye were nailed to the cross of our Lord Jesus Christ, both in the flesh and in the spirit, and are established in love through the blood of Christ, being fully persuaded, in very truth, with respect to our Lord Jesus Christ, that He was the Son of God, “the firstborn of every creature,” God the Word, the only-begotten Son, and was of the seed of David according to the flesh, by the Virgin Mary; was baptized by John, that all righteousness might be fulfilled by Him; that He lived a life of holiness without sin,
2 and was truly, under Pontius Pilate and Herod the tetrarch, nailed |to the cross¦ for us in His flesh. From whom we also derive our being, from His divinely-blessed passion, that He might set up a standard for the ages, through His resurrection, to all His holy and faithful |followers¦, whether among Jews or Gentiles, in the one body of His Church. (ISl 1:1-2 APE)

APE  Ignatius to the Ephesians 18:1 Let my spirit be counted as nothing for the sake of the cross, which is a stumbling-block to those that do not believe, but to us salvation and life eternal. “Where is the wise man? where the disputer?” Where is the boasting of those who are styled prudent?
2 For our God, Jesus Christ, was, according to the appointment of God, conceived in the womb by Mary, of the seed of David, but by the Holy Ghost. He was born and baptized, that by His passion He might purify the water.
(IEp 18:1-2 APE)

APE  Ignatius to the Romans 3:1 Ye have never envied any one; ye have taught others. Now I desire that those things may be confirmed |by your conduct¦, which in your instructions ye enjoin |on others¦.
2 Only request in my behalf both inward and outward strength, that I may not only speak, but |truly¦ will; and that I may not merely be called a Christian, but really be found to be one. For if I be truly found |a Christian¦, I may also be called one, and be then deemed faithful, when I shall no longer appear to the world.
3 Nothing visible is eternal. “For the things which are seen are temporal, but the things which are not seen are eternal.” For our God, Jesus Christ, Now that He is with the Father, is all the more revealed |in His glory¦. Christianity is not a thing of silence only, but also of |manifest¦ greatness.
(IRo 3:1 APE)

APE  Ignatius to Polycarp (long) 8:1 Inasmuch, therefore, as I have not been able to write to all Churches, because I must suddenly sail from Troas to Neapolis, as the will |of the emperor¦ enjoins, |I beg that¦ thou, as being acquainted with the purpose of God, wilt write to the adjacent Churches, that they also may act in like manner, such as are able to do so sending messenger, and the others transmitting letters through those persons who are sent by thee, that thou mayest be glorified by a work which shall be remembered for ever, as indeed thou art worthy to be.
2 I salute all by name, and in particular the wife of Epitropus, with all her house and children. I salute Attalus, my beloved. I salute him who shall be deemed worthy to go |from you¦ into Syria. Grace shall be with him for ever, and with Polycarp that sends him.
3 I pray for your happiness for ever in our God, Jesus Christ, by whom continue ye in the unity and under the protection of God. I salute Alce, my dearly beloved. Amen. Grace |be with you¦. Fare ye well in the Lord. (IPc 8:1-3 APE)

APE  Ignatius to Polycarp 8:1 Inasmuch as I have not been able to write to all the Churches, because I must suddenly sail from Troas to Neapolis, as the will |of the emperor¦ enjoins, |I beg that¦ thou, as being acquainted with the purpose of God, wilt write to the adjacent Churches, that they also may act in like manner, such as are able to do so sending messengers, and the others transmitting letters through those persons who are sent by thee, that thou mayest be glorified by a work which shall be remembered for ever, as indeed thou art worthy to be.
2 I salute all by name, and in particular the wife of Epitropus, with all her house and children. I salute Attalus, my beloved. I salute him who shall be deemed worthy to go |from you¦ into Syria. Grace shall be with him for ever, and with Polycarp that sends him.
3 I pray for your happiness for ever in our God, Jesus Christ, by whom continue ye in the unity and under the protection of God, I salute Alce, my dearly beloved. Fare ye well in the Lord. (IPo 8:1-3 APE)

This is what the Rodkinson Babylonian Talmud. Tract Sanhedrin  Part 2 (Haggada) pp 371, 372 from Bible Works Software says about the appearing of the LORD in Genesis chapter 18 and 19. See below the quotation. This clearly was not the shaliach. This was the Lord and another lord, the Adonai and adone. The vowel points for the Hebrew word adonai/adone to distinguish one word from the other may be absent in the Dead Sea Scrolls Isaiah Scroll indicating there was absolutely no distinction between the two words.  See the following link. The vowel points for the Hebrew word adonai/adone to distinguish one word from the other may be absent in the Dead Sea Scrolls Isaiah Scroll indicating there was absolutely no distinction between the two words.  See the below link.

Vol 8–Sanhedrin

Said R. Na’hman. He who knows to give a right answer to the Minnim like R. Aidith may discuss with them, but he who is not able to do so, it is better for him that he discuss not with them at all. There was a Min who said to R. Aidith: It reads [Ex. 24.1]: “Come up unto the Lord.” It ought to be, “Come up to me.” (And when God said to him: Come up to the Lord, there must be one lord more?) And he answered: That is the angel Mattatron (name of the chief of the angels) about whom ibid. 23.20 speaks, as he bears the name of his master [ibid., ibid. 21]: “Because my name is in him.” If so, rejoined the Min, let us worship him. It reads, ibid., ibid., ibid., al tamer be, and this term means also “exchange.” Hence it means thou shalt not exchange him for Me.

Said the Min again: But does it not read “he will not pardon your transgression”? And Aidith answered: Believe me, that even as a guide we refused to accept him, as it reads

(cont)[ibid. 33.15]: “If thy presence go not (with us), carry us not up from here.”

A Min asked Ismael b. R. Jose: It reads [Gen. 19.24]: “And the Lord rained upon Sodom and Gomorrah brimstone and fire. From the Lord,” etc. From the Lord! It ought to be from Him (hence there was one more lord).

 

Works Cited

Michael S. Bushell, Michael D. Tan, and Glenn L. Weaver, BibleWorks, 8th ed. (Norfolk: BibleWorks, LLC., 2008), BibleWorks. v.8.

62a Chicago Bibliography Entries

Roberts, Alexander, and James Donaldson, eds. Apostolic Fathers English Translation from the Ante-Nicene Fathers (APE). Buffalo: The Christian Literature Publishing Co., 1896. BibleWorks, v.8.

62a Chicago Bibliography Entries

Rodkinson, Michael L. New Edition of the Babylonian Talmud: Original Text, Edited, Corrected, Formulated and Translated into English (ROD). 20 vols. Boston: The Talmud Society, 1918. BibleWorks, v.8.

Mathew Chapter 27 Verse 46

September 12, 2014

© OJG and sonofgodwordsoul.com, 2013 Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to OJG and sonofgodwordsoul.com with appropriate and specific direction to the original content.

Yeshua was quoting Psalm chapter 22 verse 1. But it is only within the context of verses 1 through 9 that it can be understood that Israel offended the Lord God but not the Messiah. The Messiah Yeshua was clearly not sneering, neither jeering, nor mocking. No, it was Israel. It is at this moment that the Lord God becomes offended and leaves the seventh heaven. It is precisely at this moment that the Messiah Yeshua becomes the asham for Israel. The Messiah steps into the gap between the Lord God and his people. Yeshua the Messiah broke His silence but was submissive by all means, even saying “Father, forgive them.” Because Messianic scripture had to be fulfilled in the mouth of Him who speaks it, Yeshua said “my God, my God why hast thou forsaken me?” He became an asham. It is my belief beyond all doubt that Yeshua was “submissive” and “docile” unto death even though He broke His silence. He broke His silence only to quote Messianic scripture. If king David made his appeal to God, why could not Yeshua have cried out to His Holy Father and have made His appeal?

8 for You, O LORD, when You were pleased, made me firm as a mighty mountain. When You hid Your face, I was terrified.
9 I called to You, O LORD; to my LORD I made appeal, (Psa 30:8-9 TNK)

8 O LORD, by your will you prepared the mighty mountains; you removed your presence, I became afraid.
9 In your presence, O LORD, I will cry out;1 and to you, O my God, I will pray.
(Psa 30:8-9 Psalms Targum English) PST Notes (Psa 30:9) Notes:  (1) I will cry out: I cried out. 

Had He not broke His silence how then could He state that he was becoming the asham for Israel? How? There is nothing to fulfill if the Lord God Yeshua doesn’t speak or promise anything! If you force an interpretation of Isaiah chapter 53 verse 6 when it reads twice the suffering messiah was silent, taking it to mean the messiah goes silently to his grave, you are ridding yourself of the messiah. I say this because no man of flesh and blood can ever bear such an immense and colossal amount of pain without expressing the pain, not even being permitted to say ah nor oh! It also is of the utmost importance to not forget it is said in Daniel chapter 9 that the messiah was cut off. If that is what Yeshua was referring to then that is also scriptural and sound. Yeshua did not fail in His mission. The suffering messiah was prophesied to be cut off. Be astounded at yourself if you argue that the suffering messiah could fulfill absolutely all the messianic prophecies before his being cut off from the land of the living. According to foot note c, the meaning of the Hebrew is uncertain. See below.

26 And after those sixty-two weeks, the anointed one will disappear and vanish. (Jewish Bible: Tanakh The Holy Scriptures; Daniel ch. 9 v. 26; Jewish Publication Society, Philidelphia Jerusalem, 1985; pp 1487)

15 You who have kept the promises You made to Your servant, my father David; You made a promise and have fulfilled it — as is now the case. (2Ch 6:15 TNK)

4 He said,”Blessed is the LORD God of Israel, who made a promise to my father David and fulfilled it. For He said, (2Ch 6:4 TNK)

24 You who have kept the promises You made to Your servant, my father David, fulfilling with deeds the promise You made — as is now the case. (1Ki 8:24 TNK)

15 He said: “Praised be the LORD, the God of Israel, who has fulfilled with deeds the promise He made to my father David. For He said, (1Ki 8:15 TNK)

46 At about three, Yeshua uttered a loud cry, “Eli! Eli! L’mah sh’vaktani? (My God! My God! Why have you deserted me?)” (Mat 27:46 CJB)

2 My God, my God, why have You abandoned me; why so far from delivering me and from my anguished roaring?
3 My God, I cry by day — You answer not; by night, and have no respite.
4 But You are the Holy One, enthroned, the Praise of Israel.
5 In You our fathers trusted; they trusted, and You rescued them.
6 To You they cried out and they escaped; in You they trusted and were not disappointed.
7 But I am a worm, less than human; scorned by men, despised by people.
8 All who see me mock me; they curl their lips, they shake their heads.
9 “Let him commit himself to the LORD; let Him rescue him, let Him save him, for He is pleased with him.”
(Psa 22:2-9 TNK)

6 We all went astray like sheep, Each going his own way; And the LORD visited upon him The guilt of all of us.”
7 He was maltreated, yet he was submissive, He did not open his mouth; Like a sheep being led to slaughter, Like a ewe, dumb before those who shear her, He did not open his mouth.
(Isa 53:6-7 TNK)

34 Jesus kept saying, “Father, forgive them, for they do not know what they are doing.” By casting lots they distributed his clothes among themselves. (Luk 23:34 MIT)

14 But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. (Rom 13:14 KJV)

27 For as many of you as have been baptized into Christ have put on Christ. (Gal 3:27 KJV)

19 For I was like a docile lamb Led to the slaughter; I did not realize That it was against me They fashioned their plots: “Let us destroy the tree with its fruit, Let us cut him off from the land of the living. That his name be remembered no more!” (Jer 11:19 TNK)

11 R. Dusthai b. R. Jehudah said: Do provoke the wicked (see Megilla, p. 13), as it is written [Prov. xxviii. 41]: “They that forsake the law praise the wicked, but such as observe the law contend with them”; but lest one say, is it not written [Ps. xxxvii. 1]: “Do not fret thyself because of the evil-doers, neither be thou envious against the workers of iniquity”? say to him that this is the answer of him whose heart-beating prevents him from doing so (because of this passage), but the true interpretation of this passage is thus: “Do not fret thyself to be equal to the evil-doers, neither be thou envious to be like them of the workers of iniquity.”
12 There is no sitting above (in heaven), neither is there eating, drinking, sleep, multiplication, animosity, hatred, provocation, envy, nor stubbornness, weariness nor delay, and that is what David the King of Israel said [ibid. xviii. 12]: “He made darkness his hiding-place” (i.e., it is dark and hidden to all mortals). To what end did David say this? To none other than to praise of the Holy One, blessed be He, who is “Yah,” rules on high, whose unity is one, whose name is one, and who rests in three hundred and ninety heavens, and on each His name and mode of pronunciation are marked; and in each of them there are servants, seraphim, ophanim (wheels, Ezek. I.), cherubim, galgalim, and a throne of glory; and there is no wonder at that, for even as a mortal king has many palaces for the seasons of the year, so much the more the Everlasting, since all is His. And when Israel are doing His will, He rests in the seventh heaven, named Araboth, and does not keep distant from His world, as it is written [Numb. vii. 89]: “From between the two cherubim: and thus he spake unto him.” When offended He ascends to the highest heaven, and all cries and weeping are not listened to, and fasts are ordered, and they roll themselves in ashes, cover themselves with sacks, and shed tears (and all in vain, until He has mercy upon them). (Rab 2:11-12 ROD)

Works Cited

Michael S. Bushell, Michael D. Tan, and Glenn L. Weaver, BibleWorks, 8th ed. (Norfolk: BibleWorks, LLC., 2008), BibleWorks. v.8.

62a Chicago Bibliography Entries

Authorized Version, 1769 Blayney Edition (KJV). Oxford: Cambridge University Press, 1769. BibleWorks, v.8.

 62a Chicago Bibliography Entries

Cook, Edward M., trans. The Psalms Targum: An English Translation (PST). n.p.: n.p., 2001. BibleWorks, v.8.

62a Chicago Bibliography Entries

MacDonald, William Graham. The Idiomatic Translation of the New Testament (MIT). n.p.: n.p., 2006. BibleWorks, v.8.

62a Chicago Bibliography Entries

Rodkinson, Michael L. New Edition of the Babylonian Talmud: Original Text, Edited, Corrected, Formulated and Translated into English (ROD). 20 vols. Boston: The Talmud Society, 1918. BibleWorks, v.8.

62a Chicago Bibliography Entries

Stern, David H. The Complete Jewish Bible (CJB). Clarksville, MD: Jewish New Testament Publications, 1998. BibleWorks, v.8.

62a Chicago Bibliography Entries

Tanakh, A New Translation of the Holy Scriptures According to the Traditional Hebrew Text (TNK). Philadelpha: Jewish Publication Society, 1985. BibleWorks, v.8.

© OJG and sonofgodwordsoul.com, 2013-Present Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to OJG and sonofgodwordsoul.com with appropriate and specific direction to the original content.

 

 

In the heart of the sea.

Herein lies your love for me.

Without measure is its depth.

He is the one and only.

The personification of faithfulness and honesty is in Him.

The word-soul of love I yearn.

Except the Savior, no one else was sent out to seek me.

My first love’s name is deeper than any ocean.

Charity is the wind that filled His sail.

Stern waves of adversity were against Him.

And at Him they did assail.

His anchor of hope kept me afloat.

Deep calls to deep and asks.

Do you know the dimensions of my affections?

The currents of time kept my message adrift.

It took some time before we would meet.

The lost message of love in me you did keep.

Lift me up out of deep waters.

Come find me and return.

This is the poem that love’s hand wrote.

© OJG and sonofgodwordsoul.com, 2013-Present Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to OJG and sonofgodwordsoul.com with appropriate and specific direction to the original content.

 

The name of the Lord God “I am that I am” reveals His self as The Being God. This is stated in the Complete Jewish Bible in Exodus 3:14. God said to Moshe, “Ehyeh Asher Ehyeh [I am/will be what I am/will be],” and added, “Here is what to say to the people of Isra’el: ‘Ehyeh [I Am or I Will Be] has sent me to you  (Exo 3:14 CJB),” The question should arise, what is the nature of His being? In order to do this one must go to the first three chapters of Genesis to read the earliest account of the Lord God being who He is. There is a controversial truth found in the account of creation. That controversial truth is that the Lord God made man in His image.  For more information on this go the following link and see “Man as the Son of God” (http://www.jewishencyclopedia.com/articles/9028-judaism). See the verses below.

 26 Then God said, “Let us make humankind in our image, in the likeness of ourselves; and let them rule over the fish in the sea, the birds in the air, the animals, and over all the earth, and over every crawling creature that crawls on the earth.”
27 So God created humankind in his own image; in the image of God he created him: male and female he created them. (Gen 1:26-27 CJB)

The tetragrammaton YHWH reveals something about the Lord God.  One of the many things He revealed to His people of what great work He intended to do millenniums ago, before the common era, is found in the first name He made Himself known by. The best way to find out what that was is to become familiar with the ancient letters of that name. In order to do that, one must study each letter’s ancient pictograph without any bias. Only when this is done can there be a revelation as to what the Lord God showed to His ancient people about what He did and what He would do. The tetragrammaton is broken down letter by letter in the Complete Jewish bible in Exodus 3:15. ‘God said further to Moshe, “Say this to the people of Isra’el: ‘Yud-Heh-Vav-Heh [[ADONAI]], the God of your fathers, the God of Avraham, the God of Yitz’chak and the God of Ya’akov, has sent me to you.’ This is my name forever; this is how I am to be remembered generation after generation” (Exo 3:15 CJB).’ In order to get an understanding of these letters, one must see the pictographs that correspond to each ancient hebrew letter.  Only when this is done can one completely understand the message conveyed by each hebrew word from the perspective of an ancient hebrew. See the following link to familiarize yourself the pictographs (http://www.studylight.org/lexicons/hebrew/ahl_alphabet.html). The below quotations are taken from the above link.

  • “Yad (Yud)
    The Early Semitic pictograph of this letter is an arm and hand. The meaning of this letter is work, make and throw, the functions of the hand. The Modern Hebrew name “yud” is a derivative of the two letter word “yad” meaning “hand”, the original name for the letter.”
  • “Hey
    The original pictograph for this letter is a man standing with his arms raised out. The Modern Hebrew and original name for this letter is “hey”. The Hebrew word “hey” means “behold”, as when looking at a great sight. This word can also mean “breath” or “sigh” as one does when looking at a great sight. The meaning of the letter e is behold, look, breath, sigh and reveal or revelation from the idea of revealing a great sight by pointing it out.”
  • Waw (Vav)
    The original pictograph used in the Early Semitic script is a picture of a tent-peg. The tent pegs were made of wood and may have been Y-shaped to prevent the rope from slipping off.”
  • Hey
    The original pictograph for this letter is a man standing with his arms raised out. The Modern Hebrew and original name for this letter is “hey”. The Hebrew word “hey” means “behold”, as when looking at a great sight. This word can also mean “breath” or “sigh” as one does when looking at a great sight. The meaning of the letter e is behold, look, breath, sigh and reveal or revelation from the idea of revealing a great sight by pointing it out.”

When these pictographs are looked at carefully without any bias it is observable that:

  • 1 there are two figures
  • 2 there is working as represented by the arm and the tent-peg.

The first question that may arise is who are these two stick figures? The second question that may arise is what is the project about? The first stick figure is beginning to work. This can be seen in the way the pictographs were read from right to left. A tent peg is seen next to the second stick figure pointing to the finished work of the stick figures in the tetragrammaton YHWH.  This name of the Lord God is used by the hebrews to refer to the Lord God in the book of Exodus. The tent or tabernacle in the wilderness after the exodus of the Hebrews was made for YHWH. This is the setting where the ministry of the priesthood had been instated. This is where the broken relationship between the Lord God and His people can be seen as the ground work being laid to restore their broken relationship. The tent or tabernacle represented the Lord God. The high priest and priesthood represented an absolutely necessary  intermediary between the Lord God and humanity.

Some other relevant questions that may arise are about what time was the name YHWH revealed and to who? An in depth investigation of who the Hebrew people were is not the focus of this post. There is no need to talk at length about their culture.

It is sufficient to learn about them by uncovering the meanings of the earliest known names of their God. After the exodus, the vassal tribes of ancient Hebrews fashioned for themselves a golden calf. These people within that group of people were herdsmen. They were eliminated.

  • So I said to them, ‘Whoever has gold, take it off!’ They gave it to me and I hurled it into the fire and out came this calf!” (Exo 32:24 TNK)
  • 27 He said to them, “Thus says the LORD, the God of Israel: Each of you put sword on thigh, go back and forth from gate to gate throughout the camp, and slay brother, neighbor, and kin.”
    28 The Levites did as Moses had bidden; and some three thousand of the people fell that day. (Exo 32:27-28 TNK)

The group of people who remained did not serve the golden calf god and it is reasonable to believe they were nomads. The God they served was LORD translated from Yahweh (http://biblehub.com/interlinear/numbers/14-28.htm).  In the pictographs of the letters of the tetragrammaton for Yahweh is the tool of the tent-peg used.

  • 33 while your children roam the wilderness for forty years, suffering for your faithlessness, until the last of your carcasses is down in the wilderness.
    34 You shall bear your punishment for forty years, corresponding to the number of days — forty days — that you scouted the land: a year for each day. Thus you shall know what it means to thwart Me.
    (Num 14:33-34 TNK)

But there is another ancient name of God that reveals something about Himself. That name is Eloahh. That name reveals the nature of the God of the Hebrews as a powerful yoking God. This name of God was represented by the golden calf. The quotes below are taken from the following link (http://www.studylight.org/lexicons/hebrew/hwview.cgi?n=0433). When the 3 names of the Lord God are taken into account together a picture is formed of a holy covenant that makes an eternal holy union between God and humankind so they can live together in peace.

“H) ela (אלה ALH) AC: Swear CO: Yoke AB: ?: The yoking together of two parties. A treaty or covenant binds two parties together through an oath (yoke) . The oath included blessings for abiding by the covenant and curses for breaking the covenant (see de28) . The God of the Hebrews was seen as the older ox that is yoked to his people in a covenant relationship.” (http://www.studylight.org/lexicons/hebrew/hwview.cgi?n=0433)

 

It is with the preceding paragraphs that the groundwork is laid so that an understanding of the purpose of the work of the Lord God can be seen from the perspective of His ancient people’s divinely inspired holy scriptures. The following is one example of His work before the exodus of His people. The Word of the Lord God was in the cave with Moses while the Shekinah glory of the Lord God passes by Moses. Moses was only able to see the hand border (maybe a reference to the extremity of the arm) of the “tefillin.” See Rashi’s commentary (http://m.chabad.org/library/bible_cdo/aid/9894#showrashi=true). See the jewish encyclopedia for an explanation of the tefillin (http://www.jewishencyclopedia.com/articles/12125-phylacteries). It is uncertain whether Moses saw the knott of the phylactery of the Shekinah glory of the Lord God (http://www.jewishencyclopedia.com/articles/9398-knot).

Just as the phylacteries are fastened to the head, arms and loins or hips, so is it with the Lord God. His Word is fastened to the essence of the being of the Lord God. “Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high (Heb 1:3 KJV);” The idea that the Lord God clothes Himself is biblical “(Put ye on the Lord Jesus Christ).” In this instance He had on a “tefillin”. The Lord God’s Word was on His Shekinah glory as the Onkelos targum english states in Exo 33:23. Moses was in the shade of the Word of the Lord God. Only when the Lord God’s Word was removed could the Lord God’s Shekinah glory be seen.  See the below passage.

18 And he said, Show now unto me Thy glory:
19 but He said, Behold, I will make all the measure of My goodness pass before thee, and I will give utterance in the good name of the Word of the Lord before thee; and I will have compassion upon whom I see it right to have compassion, and will be merciful to whom I see it right to have mercy.
20 And He said, Thou canst not see the visage of My face; for no man can see Me and abide alive. And the Lord said,
21 Behold, a place is prepared before Me, and thou shalt stand upon the rock.
22 And it shall be that when the glory of My Shekinah passeth before thee, I will put thee in a cavern of the rock, and will overshadow thee with My Word until the time that I have passed by.
23 And I will make the host of angels who stand and minister before Me to pass by, and thou shalt see the handborder of the tephilla of My glorious Shekinah; but the face of the glory of My Shekinah thou canst not be able to see.
(Exo 33:18-23 PJE)

23 And I will take away the Word (dibberath) of My Glory, and thou shalt see that which is after Me, but My Aspect shall not be seen. (Exo 33:23 OKE)

 

One of many names for the Lord God is Ancient of Days. That name “Ancient of Daysis a hebrew idiomatic expression meaning Messiah, according to Lamsa (Idioms in the Bible Explained: Lamsa, George M p 43).  “As I looked on, Thrones were set in place, And the Ancient of Days took His seat. His garment was like white snow, And the hair of His head was like lamb’s wool. His throne was tongues of flame; Its wheels were blazing fire (Dan 7:9 TNK).” See the following link for an interlinear analysis: (http://biblehub.com/interlinear/daniel/7-9.htm). In Daniel’s vision the Lord God is clothed. This is another instance of the Lord God being clothed “(Put ye on the Lord Jesus Christ).” Part of His image has fire because fire is used for removing the dross from precious metals and speaks of His perfect image. His image was also in the furnace with Daniel “(He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God {they…: Chaldee there is no hurt in them} (Dan 3:25 KJV).” One of Yeshua’s names is revealed in the book of Revelation as the Alpha and the Omega. When one uses the first and last letters of the Hebrew alphabet a powerful picture of the same Yoking Lord God of the Old Testament can be seen. See the following link for each pictograph that corresponds to the aleph and the tav (http://www.studylight.org/lexicons/hebrew/ahl_alphabet.html). The aleph corresponds to the ox and the tav corresponds to the place marked. See above the golden calf that came out of the fire (Exo 32:24 TNK). This too is the image of the Lord God that was in the fire. “For silver — the crucible, for gold — the furnace, And a man is tested by his praise (Pro 27:21 TNK).” This speaks to the severe test and trial of the suffering Messiah.

The name “Ancient of Days” used for the Lord God in Dan 7:9 is used in connection with His throne and His clothing. His name lasts forever. See the following verses from Mic 5:1 and Exo 3:15. “And you, O Bethlehem of Ephrath, Least among the clans of Judah, From you one shall come forth To rule Israel for Me — One whose origin is from of old, From ancient times (Mic 5:1 TNK).” “And God said further to Moses, “Thus shall you speak to the Israelites: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you: This shall be My name forever, This My appellation for all eternity (Exo 3:15 TNK).” The Lord God’s throne lasts forever. The throne of your glory, O LORD, lasts forever and ever; the scepter of your kingdom is an upright scepter (Psa 45:7 PST (1) O LORD: O God in heaven).” What the Lord God is clothed with is a forever lasting part of His image and points to His holiness. White is the symbolic color of purity. “Come now, and let us reason together, Saith the LORD; Though your sins be as scarlet, They shall be as white as snow; Though they be red like crimson, They shall be as wool (Isa 1:18 TNK).” His name and His clothing depict the image of the Lord God as a perfect intermediary who would do what He said He would do in Genesis chapter 3 verse 15.

The “ornamented tunic” of Joseph is a typology of the Messiah’s body. This typology reveals the image of the Messiah as being clothed with favor, authority and power. Just as Joseph was second in command right next to Pharaoh so is the Messiah second in command to no one but the Lord God Himself.  “Now Israel loved Joseph best of all his sons, for he was the child of his old age; and he had made him an ornamented tunic (Gen 37:3 TNK).” See also the Hebrew Bible Transliterated “wüyiS•rä´ël ´ähab ´et-yôsëp miKKol-Bänäyw Kî|-ben-züqùnîm hû´ lô wü`äºSâ lô Kütöºnet Passîm (Gen 37:3 BHT).” The definition of the hebrew word “kethoneth” is: a tunic, under-garment, a long shirt like garment usually of linen (http://www.biblestudytools.com/lexicons/hebrew/nas/kethoneth.html). The hebrew word that immediately follows “kethoneth” is “pac.” The definition is: flat (of the hand or foot), palm, sole; of the tunic reaching to palms and soles figuratively (http://www.biblestudytools.com/lexicons/hebrew/kjv/pac.html). “Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours {colours: or, pieces} (Gen 37:3 KJV).” Both Joseph and Yeshua were each stripped of their coat. Joseph was stripped of his coat and put into the pit. Yeshua was stripped of His coat, crucified, and went to the pit of hell. Just as Joseph was taken out of the pit, so was Yeshua taken from the pit of hell and resurrected.  While Joseph is a typology of the Messiah, he was not the Messiah. “He rejected the clan of Joseph; He did not choose the tribe of Ephraim. He did choose the tribe of Judah, Mount Zion, which He loved (Psa 78:67-68 TNK).”

Yeshua (Eternal Word) is the perfect glorious covering of the Lord God’s Shekinah. Yeshua has no spot or stain. This is why He asked “Which of you convinceth me of sin? And if I say the truth, why do ye not believe me (Joh 8:46 KJV)?” “But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof (Rom 13:14 KJV).” “For as many of you as have been baptized into Christ have put on Christ (Gal 3:27 KJV).” The greek word for “put ye on” and “have put on” is “enduo.” The definition is: to sink into (clothing), put on, clothe one’s self (http://www.biblestudytools.com/lexicons/greek/kjv/enduo.html). In the time of deliverance the text of the book of Isaiah compares deliverance to being clothed with garments of triumph. “I greatly rejoice in the LORD, My whole being exults in my God. For He has clothed me with garments of triumph, Wrapped me in a robe of victory, Like a bridegroom adorned with a turban, Like a bride bedecked with her finery (Isa 61:10 TNK).” Do you want to be delivered from your earthly body? Do you desire to be changed into a heavenly being? If you earnestly desire this, it is possible in Yeshua. The bible teaches we are bone of His bone and flesh of His flesh and united as one spirit. “Don’t you know that your bodies are parts of the Messiah? So, am I to take parts of the Messiah and make them parts of a prostitute? Heaven forbid (1Co 6:15 CJB)!” “but the person who is joined to the Lord is one spirit (1Co 6:17 CJB).” The Messiah is the hope of glory. “To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory {in: or, among} (Col 1:27 KJV):” He is the same hope that the Jews, that believe in the resurrection, have. “But I know that my Vindicator lives; In the end He will testify on earth –This, after my skin will have been peeled off. But I would behold God while still in my flesh (Job 19:25-26 TNK),”  The phrase ” still in my flesh” implies there is another heavenly body that the resurrected person puts on. “I put on righteousness, and it clothed itself with me; My justice was as a robe and a diadem (Job 29:14 TNK).” This is our hope, that because Yeshua was resurrected by God the Father, we in Yeshua are assured we will be resurrected as well. “God raised up the Lord, and he will raise us up too by his power (1Co 6:14 CJB).”

The hebrew word for ancient used in the name for God in Dan 7:9 is “athiyq.” It has two different meanings in the old testament depending on its application. According to the Brown Driver Briggs hebrew lexicon, it means ancient, advanced, aged, old, taken away ,when used with the name of God in Dan 7:9,13,22 (http://www.bibletools.org/index.cfm/fuseaction/Lexicon.show/ID/H6268/%60attiyq.htm). The only other time it is used is in Isaiah chapter 23 verse 18 (http://biblehub.com/interlinear/isaiah/23-18.htm). The hebrew word “athiyq” means eminent, surpassing, choice, splendid, durable, when used with the clothing of the merchandise of Tyre (http://m.biblestudytools.com/lexicons/hebrew/nas/athiyq.html). These garments are clothing tithed and set apart as holy to the Lord God’s priests “(Put ye on the Lord Jesus Christ).” “But her profits and “hire” shall be consecrated to the LORD. They shall not be treasured or stored; rather shall her profits go to those who abide before the LORD, that they may eat their fill and clothe themselves elegantly  (Isa 23:18 TNK).” This prophecy concerning this holy clothing has yet to come as Tyre has not been restored as a major port of trade in the world dedicated to the Lord God’s service.

This is a messianic prophecy that has not yet been fulfilled. See the following link to Rashi’s commentary: (http://m.chabad.org/library/bible_cdo/aid/15954#showrashi=true). The garments of holiness in Isa 23:18 above are a reference to the holy garments the church saints will wear that will be part of their image forever. When the Lord God asked Job if he could cloth himself majestically, this was a reference to a glorious eternal heavenly garment “(Put ye on the Lord Jesus Christ).” “Deck thyself now with majesty and excellency; and array thyself with glory and beauty (Job 40:10 KJV). “When the Messiah returns to catch up or away the church some will be clothed with eternal life and some will not. THIS IS IN STARK CONTRAST TO CLOTHING THAT GLORIFIES, INCITES VIOLENCE AND/OR DEATH. This is stated in 1 Thessalonians chapter 4 verse 17 and 1 Thessalonians chapter 5 verse 3. “Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord (1Th 4:17 KJV).” “For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape (1Th 5:3 KJV).” The fig fruit that we bare will either be from the fig leaves that Adam wore to cover His shame or will be the grape fruit from the choice vine whose branches we are through faith in Yeshua, His blood, our new spirit birth uniting us to His Spirit, our seal of His Holy Spirit in us. Amen?! This only can happen by the WORD OF THE TORAH BEING TRANSFORMED FROM LEAVES THAT ADAMAH WORE TO RED ANIMAL SKINS (THE LAMB YESHUA) TO WHITE ROBES OF RIGHTEOUSNESS.  

12 For if the system of cohanim is transformed, there must of necessity occur a transformation of Torah. (Heb 7:12 CJB)

כִּי בְהִשְׁתַּנּוֹת הַכְּהֻנָּה גַּם־חֲלִיפַת הַתּוֹרָה בֹּא תָבוֹא אֶל־נָכוֹן׃ (Heb 7:12 HNT) See translation from http://translation2.paralink.com/translator/default.asp below

“That change also of the law suit the chana’s come to?”

52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.
53 For this corruptible must put on incorruption, and this mortal must put on immortality.
54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.
55 O death, where is thy sting? O grave, where is thy victory? {grave: or, hell}
(1Co 15:52-55 KJV)

14 From Sheol itself I will save them, Redeem them from very Death. Where, O Death, are your plagues? Your pestilence where, O Sheol? Revenge shall be far from My thoughts. (Hos 13:14 TNK)

14 “Sir,” I answered, “you know.” Then he told me, “These are the people who have come out of the Great Persecution. They have washed their robes and made them white with the blood of the Lamb. (Rev 7:14 CJB)

 8 fine linen, bright and clean has been given her to wear.” (“Fine linen” means the righteous deeds of God’s people.) (Rev 19:8 CJB)

 21 But now, quite apart from Torah, God’s way of making people righteous in his sight has been made clear – although the Torah and the Prophets give their witness to it as well –
22 and it is a righteousness that comes from God, through the faithfulness of Yeshua the Messiah, to all who continue trusting. For it makes no difference whether one is a Jew or a Gentile,
23 since all have sinned and come short of earning God’s praise.
24 By God’s grace, without earning it, all are granted the status of being considered righteous before him, through the act redeeming us from our enslavement to sin that was accomplished by the Messiah Yeshua.
(Rom 3:21-24 CJB)

 25 God put Yeshua forward as the kapparah for sin through his faithfulness in respect to his bloody sacrificial death. This vindicated God’s righteousness; because, in his forbearance, he had passed over [with neither punishment nor remission] the sins people had committed in the past;
26 and it vindicates his righteousness in the present age by showing that he is righteous himself and is also the one who makes people righteous on the ground of Yeshua’s faithfulness.
27 So what room is left for boasting? None at all! What kind of Torah excludes it? One that has to do with legalistic observance of rules? No, rather, a Torah that has to do with trusting.
 28 Therefore, we hold the view that a person comes to be considered righteous by God on the ground of trusting, which has nothing to do with legalistic observance of Torah commands. (Rom 3:25-28 CJB)

17 For if, because of the offence of one man, death ruled through that one man; how much more will those receiving the overflowing grace, that is, the gift of being considered righteous, rule in life through the one man Yeshua the Messiah! (Rom 5:17 CJB)

 21 All this happened so that just as sin ruled by means of death, so also grace might rule through causing people to be considered righteous, so that they might have eternal life, through Yeshua the Messiah, our Lord.
(Rom 5:21-1 CJB)

 28 and God chose what the world looks down on as common or regards as nothing in order to bring to nothing what the world considers important;
29 so that no one should boast before God.
30 It is his doing that you are united with the Messiah Yeshua. He has become wisdom for us from God, and righteousness and holiness and redemption as well!
31 Therefore – as the Tanakh says – “Let anyone who wants to boast, boast about ADONAI.” (1Co 1:28-31 CJB)

7 But I tell you the truth, it is to your advantage that I go away; for if I don’t go away, the comforting Counselor will not come to you. However, if I do go, I will send him to you.
8 “When he comes, he will show that the world is wrong about sin, about righteousness and about judgment –
9 about sin, in that people don’t put their trust in me;
10 about righteousness, in that I am going to the Father and you will no longer see me;
11 about judgment, in that the ruler of this world has been judged. (Joh 16:7-11 CJB)

33 “If you make a tree good, its fruit will be good; and if you make a tree bad, its fruit will be bad; for a tree is known by its fruit. (Mat 12:33 CJB)

44 Each tree is recognized by its own fruit – figs aren’t picked from thorn bushes, nor grapes from a briar patch. (Luk 6:44 CJB)

19 “Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven.
20 “For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven. (Mat 5:19-20 NKJ)

23 “Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint and anise and cummin, and have neglected the weightier matters of the law: justice and mercy and faith. These you ought to have done, without leaving the others undone. (Mat 23:23 NKJ)

 

Although the hebrew word “athiyq” is used in Dan 7:9  to describe God’s image. The Lord God’s throne and white linen He is clothed with is part of His image in the vision of Daniel above. The Messiah in the vision of Daniel in chapter 7 verse 13 has an appearance to that of a human being but His clothing is not described. “As I looked on, in the night vision, One like a human being Came with the clouds of heaven; He reached the Ancient of Days And was presented to Him (Dan 7:13 TNK).” The clothing the Lord God is clothed with in Dan 7:9  can only refer to what He would put on for His day of judgement. The idea that God clothes himself is biblical, in the sense of making known His authority, power, and glory. “Bless the LORD, O my soul; O LORD, my God, You are very great; You are clothed in glory and majesty, (Psa 104:1 TNK).” This preceding verse states the Lord God is clothed with kingly glory. The next verse  reveals the imagery of the white radiance itself as emanating from the throne and implies it is a glorious sight.  “Then I saw a great white throne and Him who sat on it, from whose face the earth and the heaven fled away. And there was found no place for them (Rev 20:11 NKJV).” Later, in Daniel chapter 10 verse 5 the appearance of the Messiah is described.  These two visions reveal that both the Lord God and the Messiah are clothed in white. They both have thrones but only the Lord God is described as being set down on it. The reason for this is because the Lord God and the Messiah are “echad” or one of each other in kind.  See Rashi’s commentary Dan chapter 7 verses 9, 13, 14 (http://www.chabad.org/library/bible_cdo/aid/16490#showrashi=true). See also Rashi’s commentary Dan chapter 10 verse 5 (http://www.chabad.org/library/bible_cdo/aid/16493#showrashi=true). A further revelation of the Messiah’s loins as being “girded with fine gold” refers to His divinity. He is the divine heir of the throne of the Lord God. “I will make man more rare than fine gold, Even man than the pure gold of Ophir (Isa 13:12 TNK).” The color of the god in Exodus 32:31 is gold. Moses went back to the LORD and said, “Alas, this people is guilty of a great sin in making for themselves a god of gold (Exo 32:31 TNK).”

  5 that I looked and saw a man dressed in linen, his loins girt in fine gold.
6 His body was like beryl, his face had the appearance of lightning, his eyes were like flaming torches, his arms and legs had the color of burnished bronze, and the sound of his speech was like the noise of a multitude.
(Dan 10:5-6 TNK)

 

Compare the above passage to Revelation chapter 1 verses 13-16 KJV. In both visions the Messiah is girt in gold. The greek word for “clothed with a garment” in verse 13 below is “enduo.”

  • Strong’s 1746 evndu,w enduo {en-doo’-o}  Meaning:  1) to sink into (clothing), put on, clothe one’s self
    Origin:  from 1722 and 1416 (in the sense of sinking into a garment); TDNT – 2:319,192; v
    Usage:  AV – put on 18, clothed with 2, clothed in 2, have on 2, clothe with 1, be endued 1, arrayed in 1, be clothed 1, vr put on 1; 29
    5765 Tense – Perfect (See 5778) Voice – Middle (See 5785) Mood – Participle (See 5796) Count – 5

13 And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.
14 His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;
15 And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters.
16 And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. (Rev 1:13-16 KJV)
 

 

 

The following are some examples of the human body compared to a temporary dwelling place for the human being’s person and life force referred to as the soul.

The Psalms Targum English in Psalm 139 and verse 15 reads: “My self is not hidden from you, for I was made in secret, I was formed in the belly of my mother (Psa 139:15 PST).” In this translation at the end of this verse the place where the psalmist says he was formed is made plain. Compare this translation to the Tanahk translation that reads: “My frame was not concealed from You when I was shaped in a hidden place, knit together in the recesses of the earth (Psa 139:15 TNK).” The Tanahk translation does not make plain the place where the psalmist is saying he was born. However, the TNK translation does have the word “knit” at the end of the verse. Whereas, the PST has the word “formed” at the end of the verse. The hebrew word “knit” is translated from is “raqam”(http://www.biblestudytools.com/lexicons/hebrew/kjv/raqam.html). That hebrew  word means to variegate, to mix colors. See the following link for a hebrew interlinear analysis (http://biblehub.com/interlinear/psalms/139-15.htm). The Word of the Lord God is omnipresent. “Where will I go from the presence of your storm-wind? And where shall I flee from your presence? If I go up to the heavens, you are there; and if I lower myself to Sheol, behold, there is your word (Psa 139:7-8 PST).” “But as for the word of the LORD, his seat is in the highest heaven forever; he has established his throne for judgment (Psa 9:8 PST).” The Word of the Lord God formed the Psalmist in his mother’s belly. “Also the darkness will not be too dark for your word, and the night, like day, will give light; like darkness, like light they are equal. For you have created my kidneys; you established me in the belly of my mother  (Psa 139:12-13 PST).” If the Word of the Lord God created the psalmist in his mother’s belly. It is certainly possible for the Word of the Lord God to cloth Himself with human flesh.

How is this possible, you might ask, for the Word of the Lord God to knit or variegate together for Himself a body of flesh? It is stated that the Word of the Lord (Yeshua) ruled over the spirit of all flesh in the Jewish Targum English, in the Old Testament. The Word of the Lord the God who ruleth over the spirit of all flesh, appoint a praiseworthy man over the people of the congregation (Num 27:16 JTE).” It is also stated that Yeshua rules over all flesh in the New Testament. The Gospel of John reads: “as You have given Him authority over all flesh, that He should give eternal life to as many as You have given Him (Joh 17:2 NKJ).” It is possible when seen in light of the Word of the Lord God’s authority over the spirit and the flesh of all men. But how can He be a man and be God at the same time if the bible makes it clear that God is not a man? Surely, this is difficult to understand. Moreover, the concept of the incarnation of the Eternal Word of God seems to compound this hard saying.

Upon closer examination, a suitable explanation is provided in 1 Corinthians. “And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit (1Co 15:45 KJV).” Herein, Yeshua’s true divine nature is revealed. This is not in conflict with what the bible teaches with regard to God not being a man. This is a being unlike any human being, in that, the Word of the Lord God is in place of the human soul. Adam’s soul is clearly contrasted to the spirit of the last Adam. The soul of the last Adam is deliberately left out from 1 Cor 15:45 above. The only glimpse into the type of being the Lord YHWH has is that He is a quickening spirit or a life-giving being. This was the divine image that Yeshua revealed to His disciples when He transfigured Himself in their presence. The earthly image is the one He “knitted” or “formed” together for Himself. Yeshua’s divinity is not His flesh. His tent of flesh is a direct making of God’s Eternal Word. Yeshua’s divinity is His Eternal Word and quickening and life-giving Holy Spirit. His tent of flesh is simply His eternal dwelling place.

 The spiritual assertion that the human body is a housing for the soul is found in the Old and New Testaments. The body is compared to a sheath in Daniel chapter 7 verse 15. From the below passage of scripture it is understandably clear that there is a life-giving human spirit within a body of flesh. The Aramaic word “nidneh” is translated as “[my] of body” in KJV. The definition is sheath (http://www.biblestudytools.com/lexicons/hebrew/kjv/nidneh-aramaic.html).

  • “As for me, Daniel, my spirit was disturbed within me and the vision of my mind alarmed me (Dan 7:15 TNK).”
  • ´etKüriyyat rûHî ´ánâ däniyyë´l Bügô´ nidnè wüHezwê rë´šî yübahálunnaºnî (Dan 7:15 BHT)
  • For an interlinear analysis see the following link (http://biblehub.com/interlinear/daniel/7-15.htm).

 

The body is compared to a tabernacle in 2 Corinthians chapter 5 verses 1-4:

1 For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made     with hands, eternal in the heavens.
2 For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven:
3 If so be that being clothed we shall not be found naked.
4 For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.
(2Co 5:1-4 KJV)

 

In the Old Testament, the body is compared to a tent that is a temporary dwelling place of the person.

  • “My habitation is plucked up and carried away from me As a shepherd’s tent; I have rolled up like a weaver my life; He will cut me off from the thrum; From day even to night wilt Thou make an end of me (Isa 38:12 TNK).

In 2 Cor 5:1 the statement “we have a building of God, an house not made with hands,” is a biblical truth. It speaks to the Christian belief that Yeshua was God with us (Immanuel) or the God tabernacle with us . “And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God (Rev 21:3 KJV).” See the following link for a greek interlinear analysis (http://biblehub.com/interlinear/2_corinthians/5-1.htm). The greek word for tabernacle in 2 Cor 5:1 is “skenos.” The definition is: a tabernacle, a tent metaphorically speaking of the human body, in which the soul dwells as in a tent, and which is taken down at death (http://www.biblestudytools.com/lexicons/greek/kjv/skenos.html).  The human body is seen from the perspective of the above scriptures as a living “tabernacle,” a living “building,” a living “house,” a living tent. A distinction is made between the earthly and the heavenly human body. The latter is a design more suitable for eternity, and implies it is glorified. In the KJV Rev 21:3 the greek word for “the tabernacle” is “skene.” This is the tabernacle that was made in the book of Exodus as the dwelling place for the Lord God. See Strong’s analysis below.

  • 4633 skhnh, skene {skay-nay’}
    Meaning:  1) tent, tabernacle, (made of green boughs, or skins or other materials) 2) of that well known movable temple of God after the pattern of which the temple at Jerusalem was built
    Origin:  apparently akin to 4632 and 4639; TDNT – 7:368,1040; n f
    Usage:  AV – tabernacle 19, habitation 1; 20

 

 

Works Cited

62a Chicago Manual of Style Footnote Entries

Michael S. Bushell, Michael D. Tan, and Glenn L. Weaver, BibleWorks, 8th ed. (Norfolk: BibleWorks, LLC., 2008), BibleWorks. v.8.

62a Chicago Bibliography Entries

Anstey, Matthew. Transliterated Hebrew Old Testament 2001 (BHT). n.p.: n.p., 2001. BibleWorks. v.8.

62a Chicago Bibliography Entries

Authorized Version, 1769 Blayney Edition (KJV). Oxford: Cambridge University Press, 1769. BibleWorks, v.8.

62a Chicago Bibliography Entries

Cook, Edward M., trans. The Psalms Targum: An English Translation (PST). n.p.: n.p., 2001. BibleWorks, v.8.

62a Chicago Bibliography Entries

Etheridge, J. W. Targum Onkelos on the Pentateuch (English) (OKE). London: Longman, Green, Longman, and Roberts, 1862. BibleWorks, v.8

62a Chicago Bibliography Entries

Etheridge, J. W. Targum Pseudo Jonathan on the Pentateuch (English) (PJE). London: Longman, Green, Longman, and Roberts, 1862. BibleWorks, v.8.

62a Chicago Bibliography Entries

Louis Segond Version 1910, keyed to Englishman’s-Strong’s Numbering System plus with Verb Parsings (LSG). Ontario, Canada: Online Bible Foundation, 1997. BibleWorks, v.8.

62a Chicago Bibliography Entries

MacDonald, William Graham. The Idiomatic Translation of the New Testament (MIT). n.p.: n.p., 2006. BibleWorks, v.8.

Sic/Unk Jerusalem Targum English

62a Chicago Bibliography Entries

Stern, David H. The Complete Jewish Bible (CJB). Clarksville, MD: Jewish New Testament Publications, 1998. BibleWorks, v.8.

62a Chicago Bibliography Entries

Tanakh, A New Translation of the Holy Scriptures According to the Traditional Hebrew Text (TNK). Philadelpha: Jewish Publication Society, 1985. BibleWorks, v.8.

62a Chicago Bibliography Entries

The New King James Version (NKJ). Nashville: Thomas Nelson, 1982. BibleWorks, v.8.

 62a Chicago Bibliography Entries

Westminster Leningrad Codex (WTT). Philadelpha: Westminster Theological Seminary. BibleWorks, v.8.

Salvation In No Other

July 18, 2014

© OJG and sonofgodwordsoul.com, 2013 Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to OJG and sonofgodwordsoul.com with appropriate and specific direction to the original content.

ACTS 4:12

The idea of the Eternal Word of the Lord God saving Israel can be found in Isaiah chapter 45 verse 17 but only in the Aramaic translation of the Old Testament prophetic book of Isaiah. It is my intention to bring this to your attention for the purpose of making known that the idea of the Eternal Word of the Lord saving Israel was not a foreign idea from the gentiles of the Hellenist culture. The Hellenist era didn’t start until 337 B.C. and did not end until 165 B.C.. The dating of the prophetic book of Isaiah as to it being started and completed was between the time from 762 B.C. – 680 B.C.. The Fall of the Northern Kingdom of Samaria dates at 721 B.C. It is about within this time of the fall of the Northern Kingdom to Assyria that the prophet Isaiah writes that the Lord God would save Judah and Israel.The idea of the Logos had not showed up, at least not extensively, in philosophy at the time of the Assyrian era. For instance, Aristotle (384 B.C. – 322 B.C.) wasn’t even born yet (http://www.iep.utm.edu/aristotl/). Nor had Plato (427 B.C. – 347 B.C.) come into being at the time of the dating of Isaiah (http://www.iep.utm.edu/plato/). Neither had Socrates (470 B.C. – 399 B.C.) come into history at the time of the writing of the prophetic book of Isaiah (http://www.britannica.com/EBchecked/topic/551948/Socrates). It is true that foreigners settled in the Northern Kingdom of Samaria in 672 B.C.. However, there is no question to the fact that philosophy had absolutely no influence on the Northern Kingdom of Samaria nor on the Kingdom of Judah though there was an influence of the Assyrian culture on those taken captive from the Northern Kingdom of Samaria. Later on in 586 B.C. was the fall of Jerusalem. The rise and fall of the Assyrian Empire was from 1200 B.C. through 612 B.C..

3 King Shalmaneser marched against him, and Hoshea became his vassal and paid him tribute.
4 But the king of Assyria caught Hoshea in an act of treachery: he had sent envoys to King So of Egypt, and he had not paid the tribute to the king of Assyria, as in previous years. And the king of Assyria arrested him and put him in prison.
5 Then the king of Assyria marched against the whole land; he came to Samaria and besieged it for three years.
6 In the ninth year of Hoshea, the king of Assyria captured Samaria. He deported the Israelites to Assyria and settled them in Halah, at the River Habor, at the River Gozan, and in the towns of Media. (2Ki 17:3-6 TNK)

6 For you have forsaken the ways of your people, O House of Jacob! For they are full of practices from the East, And of soothsaying like the Philistines; They abound in customs of the aliens. (Isa 2:6 TNK)

1 The LORD said to me, “Get yourself a large sheet and write on it in common script ‘For Maher-shalal-hash-baz’;
2 and call reliable witnesses, the priest Uriah and Zechariah son of Jeberechiah, to witness for Me.”
3 I was intimate with the prophetess, and she conceived and bore a son; and the LORD said to me, “Name him Maher-shalal-hash-baz.
4 For before the boy learns to call ‘Father’ and ‘Mother,’ the wealth of Damascus and the spoils of Samaria, and the delights of Rezin and of the son of Remaliah, shall be carried off before the king of Assyria.”
(Isa 8:1-4 TNK)

10 In that day, The stock of Jesse that has remained standing Shall become a standard to peoples — Nations shall seek his counsel And his abode shall be honored.
11 In that day, My Lord will apply His hand again to redeeming the other part of His people from Assyria — as also from Egypt, Pathros, Nubia, Elam, Shinar, Hamath, and the coastlands. (Isa 11:10-11 TNK)

It is sometime between the fall of the Northern Kingdom of Samaria and and the fall of Judah that it can be seen through scripture the influence of the gentile cultures upon the Northern Kingdom of Israel and Judah. There are scriptures that point to the turning of the Hebrews toward foreign gods. The dating for the books of the 2nd Samuel, 1st and 2nd Kings, and 1st and 2nd Chronicles as to its beginning and ending is 1010 B.C. – 586 B.C.. The dating of the prophetic book of Isaiah and Micah as to it being started and completed was between the time from 762 B.C. – 680 B.C.. The dating of the beginning and completion of the prophetic book of Jeremiah is 627 B.C. – 560 B.C.. There is a period of 53 years between Isaiah and Jeremiah but is covered by the books of  2 Sam, 1 and 2 Kings, 1 and 2 Chr.  See below all the scripture references that coincide with the influence of the gentile nations’ religious beliefs on Samaria and Judah.

16 They rejected all the commandments of the LORD their God; they made molten idols for themselves — two calves — and they made a sacred post and they bowed down to all the host of heaven, and they worshiped Baal. (2Ki 17:16 TNK)

3 He rebuilt the shrines that his father Hezekiah had destroyed; he erected altars for Baal and made a sacred post, as King Ahab of Israel had done. He bowed down to all the host of heaven and worshiped them, (2Ki 21:3 TNK)

4 Then the king ordered the high priest Hilkiah, the priests of the second rank, and the guards of the threshold to bring out of the Temple of the LORD all the objects made for Baal and Asherah and all the host of heaven. He burned them outside Jerusalem in the fields of Kidron, and he removed the ashes to Bethel. (2Ki 23:4 TNK)

5 He suppressed the idolatrous priests whom the kings of Judah had appointed to make offerings at the shrines in the towns of Judah and in the environs of Jerusalem, and those who made offerings to Baal, to the sun and moon and constellations — all the host of heaven. (2Ki 23:5 TNK)

21 In that day, the LORD will punish The host of heaven in heaven And the kings of the earth on earth.
22 They shall be gathered in a dungeon As captives are gathered; And shall be locked up in a prison. But after many days they shall be remembered.
23 Then the moon shall be ashamed, And the sun shall be abashed. For the LORD of Hosts will reign On Mount Zion and in Jerusalem, And the Presence will be revealed to His elders. (Isa 24:21-23 TNK)

4 All the host of heaven shall molder. The heavens shall be rolled up like a scroll, And all their host shall wither Like a leaf withering on the vine, Or shriveled fruit on a fig tree.
5 For My sword shall be drunk in the sky; Lo, it shall come down upon Edom, Upon the people I have doomed, To wreak judgment. (Isa 34:4-5 TNK)

2 and exposed to the sun, the moon, and all the host of heaven which they loved and served and followed, to which they turned and bowed down. They shall not be gathered for reburial; they shall become dung upon the face of the earth.
3 And death shall be preferable to life for all that are left of this wicked folk, in all the other places to which I shall banish them — declares the LORD of Hosts. (Jer 8:2-3 TNK)

13 the houses of Jerusalem and the houses of the kings of Judah shall be unclean, like that place Topheth — all the houses on the roofs of which offerings were made to the whole host of heaven and libations were poured out to other gods.” (Jer 19:13 TNK)

1 Manasseh was twelve years old when he became king, and he reigned fifty-five years in Jerusalem.
2 He did what was displeasing to the LORD, following the abhorrent practices of the nations that the LORD had dispossessed before the Israelites.
3 He rebuilt the shrines that his father Hezekiah had demolished; he erected altars for the Baals and made sacred posts. He bowed down to all the host of heaven and worshiped them,
4 and he built altars to them in the House of the LORD, of which the LORD had said, “My name will be in Jerusalem forever.”
5 He built altars for all the host of heaven in the two courts of the House of the LORD.
6 He consigned his sons to the fire in the Valley of Ben-hinnom, and he practiced soothsaying, divination, and sorcery, and consulted ghosts and familiar spirits; he did much that was displeasing to the LORD in order to vex Him.
7 He placed a sculptured image that he made in the House of God, of which God had said to David and to his son Solomon, “In this House and in Jerusalem, which I chose out of all the tribes of Israel, I will establish My name forever. (2Ch 33:1-7 TNK)

How the Eternal Word of the Lord God would save His people remained to be seen through the scriptures in Isaiah that talk about the Messiah being born from a virgin. It is about this time that the prophet Micah prophecies about the coming of the lord, the coming one or Messiah. Please note the Hebrew word for ancient times is “qedem” or “qedmah.” See the following link to the root word for “qedem” and “qedmah:” (http://www.studylight.org/lexicons/hebrew/hwview.cgi?n=6924). You may cross reference with the following link: (http://biblehub.com/interlinear/micah/5-2.htm). The earliest appearance and use of the Hebrew word “qedem” or “qedmah” is found in Gen 3:24. See the following verses: “He drove the man out, and stationed east of the garden of Eden the cherubim and the fiery ever-turning sword, to guard the way to the tree of life (Gen 3:24 TNK).” “wayügäºreš ´et-hä|´ädäm wayyaš•Kën miqqeºdem lügan-`ëºden ´et-haKKürùbîm wü´ët laºha† haHeºreb hammit•haPPeºket liš•mör ´et-Deºrek• `ëc ha|Hayyîm s (Gen 3:24 BHT)”

1 And you, O Bethlehem of Ephrath, Least among the clans of Judah, From you one shall come forth To rule Israel for Me — One whose origin is from of old, From ancient times.
2 Truly, He will leave them helpless Until she who is to bear has borne; Then the rest of his countrymen Shall return to the children of Israel. (Mic 5:1-2 TNK)

1 wü´aTTâ Bê|t-leºHem ´ep•räºtâ cä`îr li|h•yôt Bü´al•pê yühûdâ mimmükä lî yëcë´ li|h•yôt môšël BüyiS•rä´ël ûmôcä´ötäyw miqqeºdem mîmê `ôläm
2 läkën yiTTünëm `ad-`ët yôlëdâ yäläºdâ wüyeºter ´eHäyw yüšûbûn `al-Bünê yiS•rä´ël (Mic 5:1-2 BHT)

וְאַתָּ֞ה בֵּֽית־לֶ֣חֶם אֶפְרָ֗תָה צָעִיר֙ לִֽהְיוֹת֙ בְּאַלְפֵ֣י יְהוּדָ֔ה מִמְּךָ֙ לִ֣י יֵצֵ֔א לִֽהְי֥וֹת מוֹשֵׁ֖ל בְּיִשְׂרָאֵ֑ל וּמוֹצָאֹתָ֥יו מִקֶּ֖דֶם מִימֵ֥י עוֹלָֽם׃ (Mic 5:1 WTT)

לָכֵ֣ן יִתְּנֵ֔ם עַד־עֵ֥ת יוֹלֵדָ֖ה יָלָ֑דָה וְיֶ֣תֶר אֶחָ֔יו יְשׁוּב֖וּן עַל־בְּנֵ֥י יִשְׂרָאֵֽל׃ (Mic 5:2 WTT)

!mi particle preposition ~d,q, noun common masculine singular absolute

Hol7400 ~d,q,
~d,q,: pl. cs. ymed.q; Pr 823: — 1. in front Ps 1395; miqqedem from the front Is 911; — 2. in front = east: in the east Gn 28; eastward Gn 1311; miqqedem from the east Is 26, miqqedem l® east of Gn 324; — 3. east (as a geographical region) Gn 256; b®nê qedem Easterners Gn 291; har haqqedem Eastern Mountains = northern border of Sinai Gn 1030; — 4. temporal: before, earlier, ancient times (adv.) k®qedem as of old Je 3020; miqqedem for the first time Ne 1246, from ancient times Is 4521; — 5. (noun) antiquity, primeval times: °®lœhê qedem God from primeval times = eternal God Dt 3327. (pg 313)
Hol4726 !mi
!mi: extended form yNImi 30 ×, -yNEmi Is 3011; usu. keeps form -!mi before art., rarely otherw.; usu. assimilated, !Bemi, before gutturals & r usu. me, ~d’a’me &c., but tAyh.mi, #Wxmi; before cons. w. shewa vl{v.miK. Gn 3824; before y>: ydeymi, but ynEveY>mi Dn 122; sf. yNIM,ñmi, &amp;’M,ñmi, WNM,mi, hN”M,mi, but ^M.mi, %Memi, also yNImi (4 ×) & yNIm,ñ (6 ×), Whn>m,( Jb 412, aWh-!mi Is 182•7; ~K,mi, ~h,me, hM’heme (2 ×), ~h,n>mi (1 ×), !heme Ez 1647•52: basic meaning out of, away from: — 1. spatial, a) indicates beginning-point of motion, out of, w. y¹ƒ¹° &c. Ex 1242, w. ‘save’ 1S 1735; min-haµœr from (the door-hole) = through SS 54; min-hû° w®h¹l®°â near & far Is 182•7; b) direction of movement, w. °el: mizzan °el-zan Ps 14413 , w. (w®) ±ad Ex 223 Lv 1312, cf. mimm®k¹ w¹hinnâ away fm. you in this direction 1S 2021, mi´´®mœ°l (to) northward Jos 1927, m¢r¹µôq (flee [to]) far away Is 223; c) indicates the place in whose direction ( = where) s.thg is: miqqedem eastward, in the east Gn 28, mibbayit inside Lv 1441; — 2. temporal: a) since, from (the time of): minn®±urîm 1S 122; the beginning-point is included: mi´´®nat hayyœb¢l from the year of jubilee (on) Lv 2717; b) just after: m¢µ¹qîƒ just after awakening Ps 7320, mimmoµ¯r¹t on the very next day Gn 1934; c) after: miqq¢ƒ y¹mîm a few days later Gn 43, miyy¹mîm some time later Ju 114; d) from the time when s.thg happens: mîmê qedem in primeval times Is 3726; w. inf., mibbô° at homecoming Is 231 ; — 3. designates a) the material out of wh. s.thg is made: min-h¹°­d¹mâ Gn 219, niskêhem midd¹m their bloody drink-offerings Ps 164; b) the place of origin: miƒƒor±â from Z. Ju 132; — 4. designates a) cause: m¢rê­µ mayim because of (= at) the scent of water Jb 149, m¢rœb because of (= by) the multitude of Ez 2818; b) originator: m¢hammelek (resulted) from the king = by the king’s will 2S 337, mimmennî ûm¢hem (which word,) mine or theirs Je 4428; c) subj. of active verb becomes obj. of min- w. passive vb.: mimmê hammabbûl (all life shall be cut off) by the waters of a flood Gn 911; — 5. designates position or standard of an assessor: a) q¹‰œntî min I am small, unimportant for (= I am too small for, I am unworthy of) (all the mercies) Gn 3211; rab mimm®k¹ hadderek, journey is too far for you 1K 194; b) in expressions of comparison, more than: µ¹k¹m min, wiser than 1K 511; w. vb., gadd¢l min, make s.thg greater than 1K 147; — 6. designates the logical cause: in consequence of, because of (cf. 4a): miqqœl haqqœr¢° Is 64 , mippî yhwh by Y.’s command 2C 3612; thus mibb®lî mibbiltî, because it is not, fm. lack of; — 7. w. vbs. of fearing, hiding, protecting, warning, from, against: a) y¹r¢° min Ex 3430, str (nif.) min Gn 414 &c.; b) thus, far from > without: mippaµad without fear Jb 219; — 8. part.; a) part of a whole: mikkol-yi´r¹°¢l (men) fm. all Isr. Ex 1825, m¢harb¢h (a few) of many Je 422; b) after adj., superlative: ha‰‰ôb w®hayy¹š¹r mibb®nê the best & fittest of 2K 103; c) the part is omitted: min-´¹r¹yw = one of his princes Dn 115; w. neg., m¢±abdê (not) anyone of the servants = none of 2K 1023; d) indef. part of the whole: midd¹m some of the blood Lv 59; w. °eµ¹d, °aµat, any of the things Lv 42; — 9. min w. inf.: a) m¢°ah­bat from his loving = because he loves Dt 78; b) m¢r®°ôt (eyes) dim from seeing = too dim to see, dim so that he could not see Gn 271; c) temporal: min-šilµô °œt¹m after he sent them away 1C 88; — 10. w. oth. preps.: a) min before oth. prep.: m¢°aµar, mibbên &c., « respective preps.; b) min after oth. prep.: l®min: l®m¢r¹µôq (I will fetch my knowledge) from afar Jb 363; temporal: from long ago Is 3726; l®mibbêt l® on the inner side of Nu 187, l®mittaµat l® underneath 1K 732; l®miyyôm since the days when 2S 711; — 11. Dt 3311 min-y®qûmûn conj. that … not (if true reading). (pg 201)

It is in the verse above that the one prophesied to come was of a time long ago prophesied to come. When was the Messiah prophesied to come? This time goes all the way back to the time when the book of Genesis was written. See the following verse: “I will put enmity Between you and the woman, And between your offspring and hers; They shall strike at your head, And you shall strike at their heel (Gen 3:15 TNK).” We learn from the prior verse that the Messiah was prophesied to be born of a woman. Would there be a sign of the coming of the Messiah? The answer is yes. Without a sign, the coming time of the Messiah would remain unknown. Without the aid of the stars as signs from the Lord God to help point the Hebrews to the coming time of the Messiah, they would be, in a sense, left in the dark. Surely, that day would come and catch them off guard because the only other prophecy to give them a more exact time is from Mal 3:1. See the following verse: “Behold, I am sending My messenger to clear the way before Me, and the Lord whom you seek shall come to His Temple suddenly. As for the angel of the covenant that you desire, he is already coming (Mal 3:1 TNK).” But what would that sign be? We are told in Isa 7:14 it was a sign of God. We learn from scripture that God sets the stars in heaven as a sign, not to be worshiped, but as a sign. See the following verse: “God said, “Let there be lights in the expanse of the sky to separate day from night; they shall serve as signs for the set times — the days and the years (Gen 1:14 TNK);” There were astrologers that worshiped the host of heaven. But there were seekers of the coming Messiah. See the verses below.

1 After Yeshua was born in Beit-Lechem in the land of Y’hudah during the time when Herod was king, Magi from the east came to Yerushalayim
2 and asked, “Where is the newborn King of the Jews? For we saw his star in the east and have come to worship him.” (Mat 2:1-2 CJB)

17 What I see for them is not yet, What I behold will not be soon: A star rises from Jacob, A scepter comes forth from Israel; It smashes the brow of Moab, The foundation of all children of Seth. (Num 24:17 TNK)

17 ´er•´eºnnû wülö´ `aTTâ ´ášûreºnnû wülö´ qärôb Därak• Kôkäb mi|yya`áqöb wüqäm šëºbe† miyyiS•rä´ël ûmäHac Pa´átê mô´äb wüqar•qar Kol-Bünê-šët (Num 24:17 BHT)

אֶרְאֶ֙נּוּ֙ וְלֹ֣א עַתָּ֔ה אֲשׁוּרֶ֖נּוּ וְלֹ֣א קָר֑וֹב דָּרַ֙ךְ כּוֹכָ֜ב מִֽיַּעֲקֹ֗ב וְקָ֥ם שֵׁ֙בֶט֙ מִיִּשְׂרָאֵ֔ל וּמָחַץ֙ פַּאֲתֵ֣י מוֹאָ֔ב וְקַרְקַ֖ר כָּל־בְּנֵי־שֵֽׁת׃ (Num 24:17 WTT)

bk’AK noun common masculine singular absolute

Hol3712 bk’AK
bk’AK: cs. bk;AK; pl. ~ybik’AK, ybek.AK, sf. ~h,ybek.AK: star Gn 116, kôk®bê hašš¹mayim Gn 2212; rœ°š kôk¹bîm pole of the heavens Jb 2212; w. y¹ƒâ come out Ne 415. (pg 152)

 

It is plain to see that the Hebrew people were searching for a sign as revealed in 1st and 2nd Kings, Isaiah and Jeremiah. They were looking up to the heavens and worshipping  what they thought was the star of David, in my opinion. In Mic 5:1 and Num 24:17 mentioned above, it is my belief that one verse compliments the other to give a more complete picture as to the importance of the stars in ancient times. In Mic 5:1 the Messiah is prophesied from the east or of old (http://www.studylight.org/lexicons/hebrew/hwview.cgi?n=6924). In Num 24:17 a star is mentioned as coming from Jacob. It is my belief that the magen star of David may have been worshiped by some but sought after as a sign by others. How else would the Hebrew people know when? I say this because there are three Hebrew letters that make up the word David. These three Hebrew letters are the dalet, vav, and dalet. The form of the dalet and vav dating from 1,000 B.C. of these letters forms what looks like a star with a horizon and a hook in the middle for the star to hang onto. See the below links.

We also learn about what the sign of son of Jesse might possibly have been from Isa 11:10. “And it shall come to pass in that day, that the root of Jesse, that standeth for an ensign of the peoples, unto him shall the nations seek; and his resting-place shall be glorious (Isa 11:10 JPS).” Lets compare the old version of the Tanakh with the newer version of the Tanakh. See the following verse: “In that day, The stock of Jesse that has remained standing Shall become a standard to peoples — Nations shall seek his counsel And his abode shall be honored (Isa 11:10 TNK).” In the old version the son of Jesse will be an “ensign of the peoples” while in the newer version  the son of Jesse will be “a standard to peoples.” See the Hebrew bible transliterated and Westminster Hebrew Old Testament and Westminster Hebrew Morphology with the Holladay entry for “ensign” and “standard.”

10 wühäyâ Bayyôm hahû´ šöºreš yìšay ´ášer `ömëd lünës `ammîm ´ëläyw Gôyìm yid•röºšû wühäy•tâ münùHätô Käbôd P (Isa 11:10 BHT)

10 וְהָיָה֙ בַּיּ֣וֹם הַה֔וּא שֹׁ֣רֶשׁ יִשַׁ֗י אֲשֶׁ֤ר עֹמֵד֙ לְנֵ֣ס עַמִּ֔ים אֵלָ֖יו גּוֹיִ֣ם יִדְרֹ֑שׁוּ וְהָיְתָ֥ה מְנֻחָת֖וֹ כָּבֽוֹד׃ פ
(Isa 11:10 WTT)

l. particle preposition snE noun common masculine singular construct

Hol5567 snE
snE: sf. ySinI: — 1. signal pole (w. rags tied on) Nu 218, n¹´¹° n¢s Je 46; h¹yâ l®n¢s become a warning Nu 2610; — 2. banner, standard: Is 319, = flag 183; yhwh nissî = name of an altar Ex 1715. (pg 239)
Hol3984 l.
I l.: exc. w. sf., alw. proclitic; before consonant w. shewa, li-; otherw. follows next vowel: la±­mœd, le°®hœb, loµ¯lî; before accented syl., l¹-: l¹bé‰aµ, l¹zeh, w. monosyl.
inf., l¹t¢t (but l®t¢t before gen. Gn 163, also l®µœm lô Hg 16) & l¹TÄtet, but l®tittî; special cases: rmoale, hwhyl;; syncope of h betw. 2 vowels w. art.: l®hammelek > lammelek, l®h¹rœ°š > l¹rœ°š, occasionally w. inf. nif. l®h¢r¹°ôt > l¢r¹°ôt & hif. l®hamrôt > lamrôt; w. sf.: Al (15 ×, acc. to M.T., written al{, also aL{), Hl’ (hl’ Nu 324 Zc 511 Rt 114), ^l. (hk’l. Gn 2737 2S 1822 Is 36), %l'(, f. %l’ & ykil’ñ 2K 42 & SS 213 (Qr %l’), yli, ~h,l’, hM’heñl’ & « Aml’ñ, !h,l’, hN”heñl’ (!hel’ Rt 113), ~k,l’ f. hn”k,ñl’ Ez 1318 (!k,l’ never appears), Wnl’ñ; alw. prep., expressing existence or action towards, over against, or for s.thg or s.one: — 1. spatial: to, towards: movement in a given direction (arrival at a destination not at issue): lammizraµ to the east Ne 326, l®f¹nîm forward Je 724; p¹nâ l®darkô turn to his own way Is 536; — 2. to (expressing arrival at destination): l¹°¹reƒ to the ground Ps 4426, q¹rab laššaµat comes near to the Pit Jb 3322; — 3. temporal: a) until: labbœqer Dt 164, lammœ±¢d 1S 138, l®±ôl¹m forever Gn 322; b) at, in: l®±¢t ±ereb at the time of evening, in the eve. Gn 811, l®rû­µ hayyôm in the cool of the evening Gn 38; l®yôm p®quddâ on the day of … Is 103, lamm¹‰¹r during rain Je 1013; w. inf. l®da±tô when he knows Is 715; c) for a time > for a duration: l®y¹mîm ±ôd šib±â after 7 more days Gn 74, lišn¹tayim after 2 years 2S 1323; — 4. direction (no physical movement): niksaftâ l®bêt you long for the house of Gn 3130; he°®mîn l¹hem feel secure toward them = believe them Je 4014; — 5. therefore w. vbs. of saying, of, about: °imrî lî say of me Gn 2013; l®±ittîm … nibb¹° prophesy of times … Ez 1227; therefore in superscriptions: lann®bî°îm concerning the prophets Je 239; — 6. intention, purpose of an action: office or station to which s.one is appointed (in Eng. into, … to be …, or 2 acc.): ±¹´â l® Gn 122, n¹tan l® 176, ´¹m l® Is 520 all: make s.one s.thg; b¹nâ l® build out into Gn 222; material or obj. into which s.thg is made: ´¹raf l® burn to (lime) Am 21; so sim. l®lœ°-l¹h as if they were not hers Jb 3916; l®°akz¹r (have become) s.thg cruel La 43; — 7. ‘dat. of advantage, disadvantage,’ indicating the pers. for whose (dis)advantage an action is performed: a) ‰ôb lô good w. regard to = good for him, an advantage to him Jb 103; h¢nî­µ l¹kem grant safety for you Dt 1210; so w. vbs. of giving, inflicting, sending, &c.; b) mar l¹h, bitter for her La 14; (means of salvation) for = against: l®µa‰‰¹°t ûl®niddâ against sin & uncleanness Zc 131; c) in the interest of, in favor of: h¹yâ l¹nû was for us Ps 1241; — 8. ‘ethical dat.’: pers. ref. same as subj. of vb., emphasizing the interest or share the subj. has in the action; oft. omitted in Eng. transl.: wayy¢lek lô he went (for himsf.) Ex 1827, watt¢šeb l¹h Gn 2116; oft. w. impv. lek-l®k¹, go Gn 121, b®raµ l®k¹, flee 2743; — 9. expresses belonging (to a given party, group, leader): h¢mmâ l®y¹rob±¹m are of (the people of) Jeroboam 1K 1411, lœ° °ehyeh l¹kem I am not concerned w. you Ho 19; — 10. > ‘dat. of possession’: y¢š lî & °ên lî I (do not) have > (elliptical) lî ‘belongs to me’: lô hayy¹m the sea is his Ps 955; — 11. preparation, disposition, fitness: yôm l®yhwh, a day (prepared) for Y. Is 212, l¹kem l®da±at it is your affair to know Mi 31, lœ° l¹kem it is not your affair Ezr 43, l®yhwh hayšû±â help lies w. Y. Ps 39, l¹°¹d¹m (does not) lie w. man = in the power, disposition of man Je 1023; °al lamm®l¹kîm it is not for kings = kings are not to (drink wine) Pr 314; °ên lî kesef, it is not a matter of (silver) 2S 214; — 12. expresses result, product of an action: wayhî h¹°¹dam l®nefeš µayyâ changed into a living
being Gn 27, wayyiben yhwh °et-haƒƒ¢l¹± l®°iššâ into a woman 222; wayy¢ƒ¢° l®µofšî go out as a free man Ex 212; — 13. genitive-relationship for indef. nouns: b¢n l®yišay a son of Jesse 1S 1618, °œh¢b l®d¹wid a friend of D. 1K 515, mizmôr l®d¹wid Ps 31 & oft.; — 14. thus l® replaces gen. a) after a noun or noun-substitute wh. cannot be (specifically) in the cs.: °aµat l¹hem one of them Ez 16, š®nat š®tayim l®d¹r®y¹weš = in the 2nd year of D. Hg 11, dimkem l®nafšœtêkem your own blood Gn 95; b) instead of 2 gens.: dibrê hayy¹mîm l®malkê of the kings of 1K 1531; — 15. reinforces a prep.: mittaµat l® Gn 17, s¹bîb l® Ex 1613; — 16. expressing w. a noun an adverbial phrase of situation, manner: l¹rœb in abundance Gn 4816, l¹‰œhar in clearness Ex 2410; w. sf. l®°ittî I comfortably Gn 3314, l®baddô he alone 4420; — 17. distributive: a) w. sg. repeated: labbœqer labbœqer, every morning 1C 927; b) w. pl.: lirg¹±îm every moment Is 273; — 18. specification: expresses that in respect to wh. s.thg is affirmed: in (regard to), concerning: l®±œšer (excelled everyone) in riches 1K 1023, l®m¹tôq (like honey) in sweetness Ez 33; lô with ƒiwwâ concerning him Est 32; ? > l® of comparison: ƒ¹±îr lihyôt too little to be Mi 51, ‰ôbîm… l®rê­µ sweeter than… SS 13; — 19. indicates the composition of the whole by sections: according to, by: l®mînô according to its kind Gn 111, ûl®°alfêkem and by your 1000’s 1S 1019 , h¹°¹reƒ l®°ark¹h ûl®roµb¹h the land by ( = in) its length & breadth Gn 1317; — 20. in the later period, like Aram., l® (in relation to, in the direction of) may introduce the logical dir. obj., usu. pers.: w. q¹r¹° Gn 15, l¹qaµ Je 402, ±¹zab 1C 1637 &c.; — 21. in mng. namely, logical apposition: l®malkê namely the kings of Je 118; l®kol-k®lê specifically all the utensils of Ex 2719 ; — 22. introduces cause or reason: for, because of: lifƒ®±î for wounding me Gn 423, l®rekeb Is 369; — 23. w. pass. vbs. introduces the originator of the action (subj. of corresponding active vb.): b¹rûk °abr¹m l®°¢l blessed be A. by God Gn 1419, nibµar l®kœl is preferred by all Je 83; — 24. used w. labels, inscriptions, but best omitted in transl.: l®mah¢r š- Is 81, lîhûdâ Ez 3716; — 25. l® w. inf., expressing: a) purpose: lir°ôt (in order) to see Gn 115, lihyôt °alm¹nôt š®l¹l¹m (different subj.) in order that widows might be their spoil Is 102; b) completion of incomplete verbal ideas: after y¹kœl be able to Gn 451 °¹bâ want to Ex 1027, µ¹f¢ƒ delight to Ju 1323, µ¹dal cease Ps 364; c) a more precise determination of the governing vb., translated adverbially: hê‰îb lir°ôt see rightly Je 112, hirbâ la±­´ôt do much 2K 216, higdîl la±­´ôt do s.thg great Jl 221; d) accompanying circumstance: liš°ôl (know that your wickedness is great) in that you asked 1S 1217; l®l¢dâ (no strength) that one might bring forth (children) Is 373; l¢°môr namely (« I °¹mar 2.); e) h¹yâ w. l® & inf.: wayhî lidrôš he aimed to seek 2C 265, wayhî lisgœr was to be closed Jos 25, w®h¹yâ l®b¹±¢r is to be grazed off Is 55; f) after y¢š: y¢š l®dabb¢r it is necessary to speak 2K 413; y¢š l®yhwh l¹tet l®k¹ Y. can give you 2C 259; g) after lœ°, l® & inf.: lœ° l®hityaµ¢š was not to be registered 1C 51, lœ° l¹ƒ¢°t no one may ( = is to) carry 1C 152; h) l® & inf. as the vb. of an indep. clause, equivalent to saying that s.thg will, must, is to happen: meh la±­´ôt what can one do? 2K 413, ma lla±­´ôt what was there ( = would there have been) to do? Is 54; wayhî haššemeš l¹bô° was setting Gn 1512; l®hakkôt you should have struck 2K 1319; — i) time: lifnôt ±ereb toward evening Gn 2463, lifnôt bœqer Ex 1427. (pg 169)
II l.: emphatic, vocative: is evident e.g. be-
fore impv.: l®hôšî±¢nî do save me! Is 3820; before subj., for emphasis: l®yhwh maginn¢nû yes, Y. is our shield Ps 8919, kîl®keleb µay hû° ‰ôb for certainly a living dog is better … Ec 94; before pred.: bat-±ammî l®°akz¹r is certainly cruel La 43; for reinforcement: l®kol-n¹dîb everyone who is willing 1C 2821; to sum up at the end of a narrative: l®sîµôn … l®±ôg namely S. & Og Ps 13510f; this l® is oft. debatable, or identified w. I l® 20.; written al{ 1S 209 2K 526. (pg 170)

Some questions that should be asked before taking a hard look at Isa 7:14 are:

  1. What is the sign of the Lord?
  2. Is the Lord God’s name in this child prophesied to be born?
  3. Of what significance is the name Immanuel?

This child was to be the sign of the new covenant. The old covenant was represented by the ark of the covenant. But this covenant was to be done away with, according to Jer 3:16. “And when you increase and are fertile in the land, in those days — declares the LORD — men shall no longer speak of the Ark of the Covenant of the LORD, nor shall it come to mind. They shall not mention it, or miss it, or make another (Jer 3:16 TNK).” Because this sign of the covenant was taken away, what would the new sign be?

  • “Just as Moshe lifted up the serpent in the desert, so must the Son of Man be lifted up (Joh 3:14 CJB);”
  • “As for me, when I am lifted up from the earth, I will draw everyone to myself (Joh 12:32 CJB).”
  • “”The crowd answered, “We have learned from the Torah that the Messiah remains forever. How is it that you say the Son of Man has to be ‘lifted up’? Who is this ‘Son of Man’?”” (Joh 12:34 CJB)
  • “So Yeshua said, “When you lift up the Son of Man, then you will know that I AM [who I say I am], and that of myself I do nothing, but say only what the Father has taught me. (Joh 8:28 CJB)”

Let us look at this scripture with regard to the eisegesis of it, the Hebrew word “oth.”  See the following link to the Hebrew root word and the Strongs H226 before you write this off as my own interpretation: (http://www.studylight.org/lexicons/hebrew/hwview.cgi?n=226). Yeshua said of Himself that He is the sign. He said He, meaning Himself, must be lifted up just as the sign of Moses was to be lifted up. The Hebrew letters that represent this word are:

1. “Al (Aleph)
The original pictograph for this letter is a picture of an ox head – a representing strength and power from the work performed by the animal. This pictograph also represents a chief or other leader. When two oxen are yoked together for pulling a wagon or plow, one is the older and more experienced one who leads the other. Within the clan, tribe or family the chief or father is seen as the elder who is yoked to the others as the leader and teacher.” (http://www.studylight.org/lexicons/hebrew/ahl_alphabet.html#al)

2. “Waw (Vav)

The original pictograph used in the Early Semitic script is a f, a picture of a tent peg. The tent pegs were made of wood and may have been Y-shaped to prevent the rope from slipping off.

The Modern Hebrew name for this letter is “vav”, a word meaning “peg” or “hook”. This letter is used in Modern Hebrew as a consonant with a “v” sound and as a vowel. If the Modern Hebrew letter appears as וֹ, it is the vowel sound “ow” and if it appears as וּ, it is the vowel sound “uw”. When used as a vowel the ancient pronunciation was also an “ow” or “uw”. In each of the consonant/vowel letters of the Ancient Hebrew language the pronunciation of the consonant is closely related to the pronunciation of the vowel such as the letter “hey” (See above) is “h” and “eh” and the pronunciation of the letter “yud” (See below) is “y” and “iy”. For this reason, it is probable that the original pronunciation of the letter f was with a “w”. In Modern Arabic language, this letter is also pronounced with a “w”. Therefore, the original name of this letter would have been “waw” instead of “vav”.

As the pictograph indicates, this letter represents a peg or hook, which are used for securing something. The meaning of this letter is to add or secure.

This letter is frequently used as a prefix to words to mean “and” in the sense of adding things together.

The Early Semitic f evolved into the f in the Middle Semitic script. This letter then became the f of the Late Semitic script and evolved into the Modern Hebrew ו. The Middle Semitic letter was adopted by the Greeks and the Romans to be the letter F but was dropped from the Greek alphabet later. The Late Semitic form of the letter became the number 9.” (http://www.studylight.org/lexicons/hebrew/ahl_alphabet.html#al)

3. “Taw (Tav)

The Ancient picture t is a type of “mark”, probably of two sticks crossed to mark a place similar to the Egyptian hieroglyph of , a picture of two crossed sticks. This letter has the meanings of mark, sign or signature.

The Modern Hebrew, Arabic and Greek names for this letter is tav (or taw), a Hebrew word meaning, mark. Hebrew, Greek and Arabic agree that the sound for this letter is “t”.

The early pictograph t evolved into t in the Middle Semitic script and continued to evolve into t in the Late Semitic Script. From the middle Semitic script comes the Modern Hebrew ת. The Early Semitic script is the origin of the Greek letter T and the Latin T.” (http://www.studylight.org/lexicons/hebrew/ahl_alphabet.html#al)

The Lord God’s name is certainly in this child. The name Immanuel means God with us. See the following link: (http://www.jewishencyclopedia.com/articles/8086-immanuel). Since God is making this covenant sign with all flesh, it only makes perfect sense that the name of God is in this child. How could God save all Israel and all the gentiles without a covenant as stated in Jeremiah chapter 31 verse 31: “See, a time is coming — declares the LORD — when I will make a new covenant with the House of Israel and the House of Judah (Jer 31:31 TNK).” But, just what is that new covenant?

Let us pay particular attention to Hol entry 246 below. I have highlighted it in red. See below Isa 7:14 Tanakh, Hebrew Bible Transliterated, Westminster Leningrad Hebrew Old Testament and Westminster Hebrew Morphology with Holladay entries starting from right to left.

 14 Assuredly, my Lord will give you a sign of His own accord! Look, the young woman is with child and about to give birth to a son. Let her name him Immanuel. (Isa 7:14 TNK)

14 läkën yiTTën ´ádönäy hû´ läkem ´ôt hinnË hä`al•mâ härâ wüyöleºdet Bën wüqärä´t šümô `immäºnû ´ël (Isa 7:14 BHT)

14 לָ֠כֵן יִתֵּ֙ן אֲדֹנָ֥י ה֛וּא לָכֶ֖ם א֑וֹת הִנֵּ֣ה הָעַלְמָ֗ה הָרָה֙ וְיֹלֶ֣דֶת בֵּ֔ן וְקָרָ֥את שְׁמ֖וֹ עִמָּ֥נוּ אֵֽל׃ (Isa 7:14 WTT)

l. particle preposition !Ke particle adverb homonym 2

Hol3818 !Ke
I !Ke: pl. ~ynIKe: — 1. rightly, justly, aptly 1S 2317; — 2. morally: a) upright, honest Gn 4211; b) w. ±¹´â do right Ec 810, w. dibber be right Ex 1029; c) lœ°-k¢n = wrong Is 2310; w. ±¹´â 2K 79; untrue (words) 2K 174; — 3. confirming: of course Jos 44.
(pg 160)
II !Ke (ca. 340 ×), -!K, Gn 4410 Jb 527; < I; adv.: — 1. so, thus (= as has just been said) (120 ×) Gn 17; lœ° k¢n Ex 1014; — 2. so, thus (= as is now to be said) Gn 2926; — 3. just so, (just) the same way Ex 711; — 4. so in var. extended mngs.: = therefore, that is why Ps 635; = so much 1K 1012 ; = something like it 1K 1020; — 5. as … so: a) k® … k¢n Dt 820 (60 ×); b) ka°­šer … k¢n Gn 4113 (66 ×); c) k®mô … kên Is 2617; — 6. just as … so: k®kœl … k¢n 2S 717, k®kœl °­šer … k¢n Gn 622 (10 ×); — 7. so … as: a) k¢n … k® Ex 1014; b) k¢n … ka°­šer Gn 185; — 8. temporal: then: a) unaccented: Ps 619; b) °aµ­rê-k¢n (« °aµar II 3) afterwards Gn 65 & oft.; c) b®k¢n so then Ec 810; d) ±ad-k¢n until then Ne 216; — 9. var.: a) « l¹k¢n & ±al-k¢n; b) l¹k¢n = lœ° k¢n ? Gn 415; c) as continuation, k¢n … w®k¢n Nu 234. (pg 160)

Hol4127 !kel’
!kel’ (188 ×): I l. + II !Ke: — 1. therefore Ex 66 (ca. 80 ×); l¹k¢n kœh °¹mar yhwh 2K 1932 (66 ×, 22 × Je), w®l¹k¢n 1S 314; many similar phrases, esp. in prophetic contexts; — 2. for this Gn 3015 Is 617 †; — 3. indeed, all right (II l.) 1S 282 Je 233 † (oth.: 1.). (pg 177)
Hol3984 l.
I l.: exc. w. sf., alw. proclitic; before consonant w. shewa, li-; otherw. follows next vowel: la±­mœd, le°®hœb, loµ¯lî; before accented syl., l¹-: l¹bé‰aµ, l¹zeh, w. monosyl.
inf., l¹t¢t (but l®t¢t before gen. Gn 163, also l®µœm lô Hg 16) & l¹TÄtet, but l®tittî; special cases: rmoale, hwhyl;; syncope of h betw. 2 vowels w. art.: l®hammelek > lammelek, l®h¹rœ°š > l¹rœ°š, occasionally w. inf. nif. l®h¢r¹°ôt > l¢r¹°ôt & hif. l®hamrôt > lamrôt; w. sf.: Al (15 ×, acc. to M.T., written al{, also aL{), Hl’ (hl’ Nu 324 Zc 511 Rt 114), ^l. (hk’l. Gn 2737 2S 1822 Is 36), %l'(, f. %l’ & ykil’ñ 2K 42 & SS 213 (Qr %l’), yli, ~h,l’, hM’heñl’ & « Aml’ñ, !h,l’, hN”heñl’ (!hel’ Rt 113), ~k,l’ f. hn”k,ñl’ Ez 1318 (!k,l’ never appears), Wnl’ñ; alw. prep., expressing existence or action towards, over against, or for s.thg or s.one: — 1. spatial: to, towards: movement in a given direction (arrival at a destination not at issue): lammizraµ to the east Ne 326, l®f¹nîm forward Je 724; p¹nâ l®darkô turn to his own way Is 536; — 2. to (expressing arrival at destination): l¹°¹reƒ to the ground Ps 4426, q¹rab laššaµat comes near to the Pit Jb 3322; — 3. temporal: a) until: labbœqer Dt 164, lammœ±¢d 1S 138, l®±ôl¹m forever Gn 322; b) at, in: l®±¢t ±ereb at the time of evening, in the eve. Gn 811, l®rû­µ hayyôm in the cool of the evening Gn 38; l®yôm p®quddâ on the day of … Is 103, lamm¹‰¹r during rain Je 1013; w. inf. l®da±tô when he knows Is 715; c) for a time > for a duration: l®y¹mîm ±ôd šib±â after 7 more days Gn 74, lišn¹tayim after 2 years 2S 1323; — 4. direction (no physical movement): niksaftâ l®bêt you long for the house of Gn 3130; he°®mîn l¹hem feel secure toward them = believe them Je 4014; — 5. therefore w. vbs. of saying, of, about: °imrî lî say of me Gn 2013; l®±ittîm … nibb¹° prophesy of times … Ez 1227; therefore in superscriptions: lann®bî°îm concerning the prophets Je 239; — 6. intention, purpose of an action: office or station to which s.one is appointed (in Eng. into, … to be …, or 2 acc.): ±¹´â l® Gn 122, n¹tan l® 176, ´¹m l® Is 520 all: make s.one s.thg; b¹nâ l® build out into Gn 222; material or obj. into which s.thg is made: ´¹raf l® burn to (lime) Am 21; so sim. l®lœ°-l¹h as if they were not hers Jb 3916; l®°akz¹r (have become) s.thg cruel La 43; — 7. ‘dat. of advantage, disadvantage,’ indicating the pers. for whose (dis)advantage an action is performed: a) ‰ôb lô good w. regard to = good for him, an advantage to him Jb 103; h¢nî­µ l¹kem grant safety for you Dt 1210; so w. vbs. of giving, inflicting, sending, &c.; b) mar l¹h, bitter for her La 14; (means of salvation) for = against: l®µa‰‰¹°t ûl®niddâ against sin & uncleanness Zc 131; c) in the interest of, in favor of: h¹yâ l¹nû was for us Ps 1241; — 8. ‘ethical dat.’: pers. ref. same as subj. of vb., emphasizing the interest or share the subj. has in the action; oft. omitted in Eng. transl.: wayy¢lek lô he went (for himsf.) Ex 1827, watt¢šeb l¹h Gn 2116; oft. w. impv. lek-l®k¹, go Gn 121, b®raµ l®k¹, flee 2743; — 9. expresses belonging (to a given party, group, leader): h¢mmâ l®y¹rob±¹m are of (the people of) Jeroboam 1K 1411, lœ° °ehyeh l¹kem I am not concerned w. you Ho 19; — 10. > ‘dat. of possession’: y¢š lî & °ên lî I (do not) have > (elliptical) lî ‘belongs to me’: lô hayy¹m the sea is his Ps 955; — 11. preparation, disposition, fitness: yôm l®yhwh, a day (prepared) for Y. Is 212, l¹kem l®da±at it is your affair to know Mi 31, lœ° l¹kem it is not your affair Ezr 43, l®yhwh hayšû±â help lies w. Y. Ps 39, l¹°¹d¹m (does not) lie w. man = in the power, disposition of man Je 1023; °al lamm®l¹kîm it is not for kings = kings are not to (drink wine) Pr 314; °ên lî kesef, it is not a matter of (silver) 2S 214; — 12. expresses result, product of an action: wayhî h¹°¹dam l®nefeš µayyâ changed into a living
being Gn 27, wayyiben yhwh °et-haƒƒ¢l¹± l®°iššâ into a woman 222; wayy¢ƒ¢° l®µofšî go out as a free man Ex 212; — 13. genitive-relationship for indef. nouns: b¢n l®yišay a son of Jesse 1S 1618, °œh¢b l®d¹wid a friend of D. 1K 515, mizmôr l®d¹wid Ps 31 & oft.; — 14. thus l® replaces gen. a) after a noun or noun-substitute wh. cannot be (specifically) in the cs.: °aµat l¹hem one of them Ez 16, š®nat š®tayim l®d¹r®y¹weš = in the 2nd year of D. Hg 11, dimkem l®nafšœtêkem your own blood Gn 95; b) instead of 2 gens.: dibrê hayy¹mîm l®malkê of the kings of 1K 1531; — 15. reinforces a prep.: mittaµat l® Gn 17, s¹bîb l® Ex 1613; — 16. expressing w. a noun an adverbial phrase of situation, manner: l¹rœb in abundance Gn 4816, l¹‰œhar in clearness Ex 2410; w. sf. l®°ittî I comfortably Gn 3314, l®baddô he alone 4420; — 17. distributive: a) w. sg. repeated: labbœqer labbœqer, every morning 1C 927; b) w. pl.: lirg¹±îm every moment Is 273; — 18. specification: expresses that in respect to wh. s.thg is affirmed: in (regard to), concerning: l®±œšer (excelled everyone) in riches 1K 1023, l®m¹tôq (like honey) in sweetness Ez 33; lô with ƒiwwâ concerning him Est 32; ? > l® of comparison: ƒ¹±îr lihyôt too little to be Mi 51, ‰ôbîm… l®rê­µ sweeter than… SS 13; — 19. indicates the composition of the whole by sections: according to, by: l®mînô according to its kind Gn 111, ûl®°alfêkem and by your 1000’s 1S 1019 , h¹°¹reƒ l®°ark¹h ûl®roµb¹h the land by ( = in) its length & breadth Gn 1317; — 20. in the later period, like Aram., l® (in relation to, in the direction of) may introduce the logical dir. obj., usu. pers.: w. q¹r¹° Gn 15, l¹qaµ Je 402, ±¹zab 1C 1637 &c.; — 21. in mng. namely, logical apposition: l®malkê namely the kings of Je 118; l®kol-k®lê specifically all the utensils of Ex 2719 ; — 22. introduces cause or reason: for, because of: lifƒ®±î for wounding me Gn 423, l®rekeb Is 369; — 23. w. pass. vbs. introduces the originator of the action (subj. of corresponding active vb.): b¹rûk °abr¹m l®°¢l blessed be A. by God Gn 1419, nibµar l®kœl is preferred by all Je 83; — 24. used w. labels, inscriptions, but best omitted in transl.: l®mah¢r š- Is 81, lîhûdâ Ez 3716; — 25. l® w. inf., expressing: a) purpose: lir°ôt (in order) to see Gn 115, lihyôt °alm¹nôt š®l¹l¹m (different subj.) in order that widows might be their spoil Is 102; b) completion of incomplete verbal ideas: after y¹kœl be able to Gn 451 °¹bâ want to Ex 1027, µ¹f¢ƒ delight to Ju 1323, µ¹dal cease Ps 364; c) a more precise determination of the governing vb., translated adverbially: hê‰îb lir°ôt see rightly Je 112, hirbâ la±­´ôt do much 2K 216, higdîl la±­´ôt do s.thg great Jl 221; d) accompanying circumstance: liš°ôl (know that your wickedness is great) in that you asked 1S 1217; l®l¢dâ (no strength) that one might bring forth (children) Is 373; l¢°môr namely (« I °¹mar 2.); e) h¹yâ w. l® & inf.: wayhî lidrôš he aimed to seek 2C 265, wayhî lisgœr was to be closed Jos 25, w®h¹yâ l®b¹±¢r is to be grazed off Is 55; f) after y¢š: y¢š l®dabb¢r it is necessary to speak 2K 413; y¢š l®yhwh l¹tet l®k¹ Y. can give you 2C 259; g) after lœ°, l® & inf.: lœ° l®hityaµ¢š was not to be registered 1C 51, lœ° l¹ƒ¢°t no one may ( = is to) carry 1C 152; h) l® & inf. as the vb. of an indep. clause, equivalent to saying that s.thg will, must, is to happen: meh la±­´ôt what can one do? 2K 413, ma lla±­´ôt what was there ( = would there have been) to do? Is 54; wayhî haššemeš l¹bô° was setting Gn 1512; l®hakkôt you should have struck 2K 1319; — i) time: lifnôt ±ereb toward evening Gn 2463, lifnôt bœqer Ex 1427. (pg 169)
II l.: emphatic, vocative: is evident e.g. be-
fore impv.: l®hôšî±¢nî do save me! Is 3820; before subj., for emphasis: l®yhwh maginn¢nû yes, Y. is our shield Ps 8919, kîl®keleb µay hû° ‰ôb for certainly a living dog is better … Ec 94; before pred.: bat-±ammî l®°akz¹r is certainly cruel La 43; for reinforcement: l®kol-n¹dîb everyone who is willing 1C 2821; to sum up at the end of a narrative: l®sîµôn … l®±ôg namely S. & Og Ps 13510f; this l® is oft. debatable, or identified w. I l® 20.; written al{ 1S 209 2K 526. (pg 170)

!tn verb qal imperfect 3rd person masculine singular

Hol5739 !t;n”
!t;n”: qal (1900 ×): pf. Œn, !t'(n”, hn”t.n”), hn”t'(n”, (hÀT’t;n”, T.t;n” (yT.t;n” Ez 1618 ), yTit'(n”, Wnt.n”) (WNt'(n” Ez 2719), ~T,t;n>, WNt;n”, sf. Ant’n>, ^n>t'(n>, ynIn”)t’n>, wyTit;n>, WhyTit;n>; impf. !TeYIw:, -!T,yI, hn”Te(a,w”, !TenI (!T;nI Ju 165), sf. WNn<T.yI, ^n>T,yI, AnT.Ti Ez 2229; impv. (-À!Te, -!T,, ynIT., ynITe(, WnT., sf. WhnET., ~nET., hN”n<T.; inf. !ton>, -!t’n>, but usu. tTe, ttel’, ¿-Àtt,l'(ñ-, !T,til., ATTi, yTiTi, WnTeTi, abs. !¿AÀton”; pt. !te¿AÀnO, sf. ^n>t,nO, pass. !Wtn”, ~ynIWtn>, ~ynItun>, tAntun>; qal pass. « hof.: — 1. give, w. l® to Gn 36, °el 187, = deliver Ex 518 , in trade Pr 3124; — 2. w. 2 acc. present s. one w. s.thg Jos 1519, = let s.one have 1K 1826, = sell Gn 234, — cause (trouble) Pr 1010, = offer (a sign) Dt 132, = grant (a request) 1S 117, = produce (fruit) Ps 13; — 3. offer (sacrifice) Ex 3014; pt. pass. w. l® allotted to Nu 39; — 4. n¹tan l®°iššâ give in marriage Gn 304; n¹tan lifnê lay before Je 4410; n¹tan ±im associate w. Gn 312; n¹tan l® repay Je 1710; n¹tan bakkesef turn (s.thg) into money Dt 1425; n¹tan b® give away for (a price) Jl 43; — 5. w. šibtô Ex 2119 « yšb 3 b; w. y¹d « y¹d 2 a; w. š®kobtô &c. Lv 1820 &c. « *š®kobet; — 6. mî yitt¢n who will give? = if only there were…! &c.: mî yitt¢n ±ereb if only it were evening Dt 2867, mî-yitt®n¢nî oh, if only I had Je 91, mî yitt¢n mût¢nû if only we were dead Ex 163 &c.; otherw. Jb 144 who shall bring (= knows) one who?; — 7. pass on (knowledge) Pr 99, announce (a sign) 1K 133; — 8. w. acc. + l® & inf. allow, permit Gn 206; yitt®n¢nî h¹š¢b rûµî let me catch my breath Jb 918; = n¹tan l® + l® & inf. Est 811; n¹tan b®yad… + l® & inf. commission s.one to 1C 167; — 9. w. l® surrender, deliver La 330; n¹tan b®kaf hand over to Ju 613, = b®yad 47, = n¹tan lifnê (obj. land) Dt 231; n¹tan libbô/nafšô, w. l® & inf. devote onesf. to 1C 2219; — 10. n¹tan rêµô give out fragrance SS 112, n¹tan ±ênô give out luster Pr 2331; n¹tan tœf beat the timbrel Ps 813; — 11. n¹tan p¹n¹yw °el turn one’s face to Dn 93; n¹tan rœ°š w. l® & inf. take it into one’s head to Ne 917, (:: abs. n¹tan rœ°š choose a leader Nu 144); n¹tan libbô l® pay attention to Ec 721 (cf. 9.); n¹tan tiflâ l® put blame on Jb 122; — 12. set, put, lay Gn 117; n¹tan ±al-pîhem put s.thg in their
mouth Mi 35; n¹tan °el-l¢b put into s.one’s heart = inspire s.one Ne 75, = b®l¢b Ezr 722; n¹tan °el-libbô take to heart Ec 72; n¹tan nœkaµ p¹n¹yw set before onesf. = look w. pleasure on Ez 143; = set up Lv 261; = bring (in) Gn 4148; lay (fire) = set (fire) Ez 308; = direct (shock of battering rams against) Ez 269; = add to Lv 215; n¹tan b®qôlô ±al lift one’s voice against Je 128; = hold (a meeting) Ne 57; n¹tan tô±¢bâ ±al lay (punishment for) an abomination on Ez 73; n¹tan d¹m b® bring blood(guilt) on Dt 218, = pour out blood 1K 25, so rain Ps 10532; n¹tan taµat place s.one instead of 1K 235; — 13. w. 2 acc. make s.one (to be) s.thg: °ab-h­môn n®tattîk¹ (to be) the father of a multitude Gn 175, so w. 1st obj. thg. Ps 1833; w. acc. & l®, n®tattîw l®gôy Gn 1720; n¹tan l®-°¹lâ make s.one become a formula for cursing Nu 521; w. acc. & k® 1K 1027; n¹tan l®raµ­mîm lifnê let s.one find compassion 1K 850.

nif. (40×): pf. !T;nI, hn”T.nI, hn”T'(nI (Ne 1310, 3. pl. f.), ~T,T;nI, WNT’nI; impf. !teN”yI, !t,N”òyI Lv 2420 2S 216 Kt; inf. !teN”hi, !Atn”hi; pt. !T’nI: — 1. be given Ex 516; be given out, issued (law) Est 314; be given into s.one’s hand = power Gn 92 & oft.; nitt®nâ l®°iššâ be given in marriage Gn 3814; w. ±al-yad be delivered (money) 2K 227; be given (l®, as [a heritage]) Ez 1115; w. l® be assigned (to s.one) 2C 213; — 2. be given away (like grass) Is 5112; be given over (to death) Ez 3114, be made = become (l®) Ez 4711; w. ±al be laid on Dn 812; — 3. var.: be granted Est 213, be guaranteed 53; be laid, provided for Ez 3223.

(trad. hof.) qal pass: impf. !T;yU: be given 2K 517; yuttan (m.) l®°iššâ (w. °¢t!) be given in marriage 1K 221; w. ±al, be put on Lv 1138. (pg 250)

aWh pronoun independent 3rd person masculine singular

Hol1964 aWh
aWh: f. ayhi; pl. m. ~he, hM’he, f. hN”he; for sf. forms, Qr-Kt problem, « gramm.: — 1. pron. 3rd sg. he, she, it, they, hû° w®°ištô he & his wife Gn 131; — 2. demonstr. pron. that: a) hû° y¹m hammelaµ that is … Gn 143; introduces glosses Gn 211-13; b) hû° °­šer dibber that is what Y. said Lv 103; — 3. summarizing: hû° µayyéka that constitutes life Dt 3020; — 4. hû° emphasizes the subj. hû° hahœl¢k it is he who goes Gn 214; oft. w. numbers, š®tayim h¢nnâ the two Is 5119; — 5. as subj. w. interr.: mâ hî° what is that? Gn 2315, mî hû° zeh who is it? Ps 2410; — 6. in appos., restrictive: hall¢wî hû° only the Levite Nu 1823; — 7. preceding the noun, precisely, or the like: hû° hallaylâ hazzeh this very night Ex 1242; — 8. w. pron., expresses identity: °­nî hû° it is I Is 526; — 9. the same: š¹m hû° there it is the same Jb 319; — 10. hahû°, hahî° w. nouns, that (adj.), h¹°îš hahû° Jb 11; — 11. as ‘copula,’ ƒaddîq hû° yhwh Y. is righteous La 118; — 12. in n. pers. as confession, « °­bîhû°, °®lîhû(°). (pg 77)

l. particle preposition suffix 2nd person masculine plural

Hol3984 l.
I l.: exc. w. sf., alw. proclitic; before consonant w. shewa, li-; otherw. follows next vowel: la±­mœd, le°®hœb, loµ¯lî; before accented syl., l¹-: l¹bé‰aµ, l¹zeh, w. monosyl.
inf., l¹t¢t (but l®t¢t before gen. Gn 163, also l®µœm lô Hg 16) & l¹TÄtet, but l®tittî; special cases: rmoale, hwhyl;; syncope of h betw. 2 vowels w. art.: l®hammelek > lammelek, l®h¹rœ°š > l¹rœ°š, occasionally w. inf. nif. l®h¢r¹°ôt > l¢r¹°ôt & hif. l®hamrôt > lamrôt; w. sf.: Al (15 ×, acc. to M.T., written al{, also aL{), Hl’ (hl’ Nu 324 Zc 511 Rt 114), ^l. (hk’l. Gn 2737 2S 1822 Is 36), %l'(, f. %l’ & ykil’ñ 2K 42 & SS 213 (Qr %l’), yli, ~h,l’, hM’heñl’ & « Aml’ñ, !h,l’, hN”heñl’ (!hel’ Rt 113), ~k,l’ f. hn”k,ñl’ Ez 1318 (!k,l’ never appears), Wnl’ñ; alw. prep., expressing existence or action towards, over against, or for s.thg or s.one: — 1. spatial: to, towards: movement in a given direction (arrival at a destination not at issue): lammizraµ to the east Ne 326, l®f¹nîm forward Je 724; p¹nâ l®darkô turn to his own way Is 536; — 2. to (expressing arrival at destination): l¹°¹reƒ to the ground Ps 4426, q¹rab laššaµat comes near to the Pit Jb 3322; — 3. temporal: a) until: labbœqer Dt 164, lammœ±¢d 1S 138, l®±ôl¹m forever Gn 322; b) at, in: l®±¢t ±ereb at the time of evening, in the eve. Gn 811, l®rû­µ hayyôm in the cool of the evening Gn 38; l®yôm p®quddâ on the day of … Is 103, lamm¹‰¹r during rain Je 1013; w. inf. l®da±tô when he knows Is 715; c) for a time > for a duration: l®y¹mîm ±ôd šib±â after 7 more days Gn 74, lišn¹tayim after 2 years 2S 1323; — 4. direction (no physical movement): niksaftâ l®bêt you long for the house of Gn 3130; he°®mîn l¹hem feel secure toward them = believe them Je 4014; — 5. therefore w. vbs. of saying, of, about: °imrî lî say of me Gn 2013; l®±ittîm … nibb¹° prophesy of times … Ez 1227; therefore in superscriptions: lann®bî°îm concerning the prophets Je 239; — 6. intention, purpose of an action: office or station to which s.one is appointed (in Eng. into, … to be …, or 2 acc.): ±¹´â l® Gn 122, n¹tan l® 176, ´¹m l® Is 520 all: make s.one s.thg; b¹nâ l® build out into Gn 222; material or obj. into which s.thg is made: ´¹raf l® burn to (lime) Am 21; so sim. l®lœ°-l¹h as if they were not hers Jb 3916; l®°akz¹r (have become) s.thg cruel La 43; — 7. ‘dat. of advantage, disadvantage,’ indicating the pers. for whose (dis)advantage an action is performed: a) ‰ôb lô good w. regard to = good for him, an advantage to him Jb 103; h¢nî­µ l¹kem grant safety for you Dt 1210; so w. vbs. of giving, inflicting, sending, &c.; b) mar l¹h, bitter for her La 14; (means of salvation) for = against: l®µa‰‰¹°t ûl®niddâ against sin & uncleanness Zc 131; c) in the interest of, in favor of: h¹yâ l¹nû was for us Ps 1241; — 8. ‘ethical dat.’: pers. ref. same as subj. of vb., emphasizing the interest or share the subj. has in the action; oft. omitted in Eng. transl.: wayy¢lek lô he went (for himsf.) Ex 1827, watt¢šeb l¹h Gn 2116; oft. w. impv. lek-l®k¹, go Gn 121, b®raµ l®k¹, flee 2743; — 9. expresses belonging (to a given party, group, leader): h¢mmâ l®y¹rob±¹m are of (the people of) Jeroboam 1K 1411, lœ° °ehyeh l¹kem I am not concerned w. you Ho 19; — 10. > ‘dat. of possession’: y¢š lî & °ên lî I (do not) have > (elliptical) lî ‘belongs to me’: lô hayy¹m the sea is his Ps 955; — 11. preparation, disposition, fitness: yôm l®yhwh, a day (prepared) for Y. Is 212, l¹kem l®da±at it is your affair to know Mi 31, lœ° l¹kem it is not your affair Ezr 43, l®yhwh hayšû±â help lies w. Y. Ps 39, l¹°¹d¹m (does not) lie w. man = in the power, disposition of man Je 1023; °al lamm®l¹kîm it is not for kings = kings are not to (drink wine) Pr 314; °ên lî kesef, it is not a matter of (silver) 2S 214; — 12. expresses result, product of an action: wayhî h¹°¹dam l®nefeš µayyâ changed into a living
being Gn 27, wayyiben yhwh °et-haƒƒ¢l¹± l®°iššâ into a woman 222; wayy¢ƒ¢° l®µofšî go out as a free man Ex 212; — 13. genitive-relationship for indef. nouns: b¢n l®yišay a son of Jesse 1S 1618, °œh¢b l®d¹wid a friend of D. 1K 515, mizmôr l®d¹wid Ps 31 & oft.; — 14. thus l® replaces gen. a) after a noun or noun-substitute wh. cannot be (specifically) in the cs.: °aµat l¹hem one of them Ez 16, š®nat š®tayim l®d¹r®y¹weš = in the 2nd year of D. Hg 11, dimkem l®nafšœtêkem your own blood Gn 95; b) instead of 2 gens.: dibrê hayy¹mîm l®malkê of the kings of 1K 1531; — 15. reinforces a prep.: mittaµat l® Gn 17, s¹bîb l® Ex 1613; — 16. expressing w. a noun an adverbial phrase of situation, manner: l¹rœb in abundance Gn 4816, l¹‰œhar in clearness Ex 2410; w. sf. l®°ittî I comfortably Gn 3314, l®baddô he alone 4420; — 17. distributive: a) w. sg. repeated: labbœqer labbœqer, every morning 1C 927; b) w. pl.: lirg¹±îm every moment Is 273; — 18. specification: expresses that in respect to wh. s.thg is affirmed: in (regard to), concerning: l®±œšer (excelled everyone) in riches 1K 1023, l®m¹tôq (like honey) in sweetness Ez 33; lô with ƒiwwâ concerning him Est 32; ? > l® of comparison: ƒ¹±îr lihyôt too little to be Mi 51, ‰ôbîm… l®rê­µ sweeter than… SS 13; — 19. indicates the composition of the whole by sections: according to, by: l®mînô according to its kind Gn 111, ûl®°alfêkem and by your 1000’s 1S 1019 , h¹°¹reƒ l®°ark¹h ûl®roµb¹h the land by ( = in) its length & breadth Gn 1317; — 20. in the later period, like Aram., l® (in relation to, in the direction of) may introduce the logical dir. obj., usu. pers.: w. q¹r¹° Gn 15, l¹qaµ Je 402, ±¹zab 1C 1637 &c.; — 21. in mng. namely, logical apposition: l®malkê namely the kings of Je 118; l®kol-k®lê specifically all the utensils of Ex 2719 ; — 22. introduces cause or reason: for, because of: lifƒ®±î for wounding me Gn 423, l®rekeb Is 369; — 23. w. pass. vbs. introduces the originator of the action (subj. of corresponding active vb.): b¹rûk °abr¹m l®°¢l blessed be A. by God Gn 1419, nibµar l®kœl is preferred by all Je 83; — 24. used w. labels, inscriptions, but best omitted in transl.: l®mah¢r š- Is 81, lîhûdâ Ez 3716; — 25. l® w. inf., expressing: a) purpose: lir°ôt (in order) to see Gn 115, lihyôt °alm¹nôt š®l¹l¹m (different subj.) in order that widows might be their spoil Is 102; b) completion of incomplete verbal ideas: after y¹kœl be able to Gn 451 °¹bâ want to Ex 1027, µ¹f¢ƒ delight to Ju 1323, µ¹dal cease Ps 364; c) a more precise determination of the governing vb., translated adverbially: hê‰îb lir°ôt see rightly Je 112, hirbâ la±­´ôt do much 2K 216, higdîl la±­´ôt do s.thg great Jl 221; d) accompanying circumstance: liš°ôl (know that your wickedness is great) in that you asked 1S 1217; l®l¢dâ (no strength) that one might bring forth (children) Is 373; l¢°môr namely (« I °¹mar 2.); e) h¹yâ w. l® & inf.: wayhî lidrôš he aimed to seek 2C 265, wayhî lisgœr was to be closed Jos 25, w®h¹yâ l®b¹±¢r is to be grazed off Is 55; f) after y¢š: y¢š l®dabb¢r it is necessary to speak 2K 413; y¢š l®yhwh l¹tet l®k¹ Y. can give you 2C 259; g) after lœ°, l® & inf.: lœ° l®hityaµ¢š was not to be registered 1C 51, lœ° l¹ƒ¢°t no one may ( = is to) carry 1C 152; h) l® & inf. as the vb. of an indep. clause, equivalent to saying that s.thg will, must, is to happen: meh la±­´ôt what can one do? 2K 413, ma lla±­´ôt what was there ( = would there have been) to do? Is 54; wayhî haššemeš l¹bô° was setting Gn 1512; l®hakkôt you should have struck 2K 1319; — i) time: lifnôt ±ereb toward evening Gn 2463, lifnôt bœqer Ex 1427. (pg 169)
II l.: emphatic, vocative: is evident e.g. be-
fore impv.: l®hôšî±¢nî do save me! Is 3820; before subj., for emphasis: l®yhwh maginn¢nû yes, Y. is our shield Ps 8919, kîl®keleb µay hû° ‰ôb for certainly a living dog is better … Ec 94; before pred.: bat-±ammî l®°akz¹r is certainly cruel La 43; for reinforcement: l®kol-n¹dîb everyone who is willing 1C 2821; to sum up at the end of a narrative: l®sîµôn … l®±ôg namely S. & Og Ps 13510f; this l® is oft. debatable, or identified w. I l® 20.; written al{ 1S 209 2K 526. (pg 170)

tAa noun common both singular absolute

Hol246 tAa
I tAa (80 ×), tao; pl. t¿AÀtoao, sf. wyt’¿AÀtoao; masc., rarely fem. (e.g. Gn 912•17): sign: a) (distinguishing) mark Gn 415; b) (battle) banner? Nu 22 ; c) sign to bring to mind (covenant) obligation Gn 912; d) memorial Ex 139; e) sign guaranteeing afterwards the dependability of assertion Ex 312; f) miraculous sign, showing s.one’s power Ex 48; g) omen, announcing s.thg to come Gn 114; h) warning, deterring example Nu 173.

(pg 8)
II — tAa & — tao w. suffixes, « I tae. (pg 8)

hNEhi particle interjection

Hol2046 hNEhi
hNEhi (436 ×, hNEhiw> 343 ×): demonstr. interj.; aN” hN<hi Gn 192; ynIn>hi, ynIN:)hi, ^N>hi, hk’N>hi, %N”hi, *WhNEhi Je 183 Kt (Qr aWh-hNEhi) ANhi Nu 2317, Jb 26, 1C 1125 †, Wnn>hi, WnN:)hi, ~k,N>hi, ~N”hi; w. ‘nûn energic’ yNIN<hi, &amp;’N<hi, WNN<òhi; also ykinOa’ hNEhi &c.; behold: — 1. stresses the following word w®hinn¢h tannûr Gn 1517; — 2. hin®ni answer of a person called: here I am Gn 221; — 3. after the noun stressed w®h¹°¹reƒ hinn¢h Gn 3421; — 4. after stressed pron.: a) subj. of following vb. wa°­nî hinn¢h l¹qaµti but I myself Nu 132, b) referring to the following noun: °­nî hinn¢h b®rîtî the covenant wh. I have made Gn 174; — 5. emphasizes the entire clause wh. follows hinn¢h n¹tattî see, I give Gn 129; causes inversion of subj. & pred. hinn¢h rû­µ b¹°â Jb 119; — 6. introduces an unexpected new development: w®hinn¢h r¹µ¢l Gn 296; — 7. introduces an emphatic apodosis: hin®nî Ex 817 then I will; — 8. after vbs. of perception: wayyar° w®hinn¢h Gn 1928, wayyaµ­lœm w®hinn¢h 2812; introducing announcement l¢°mœr hinn¢h Gn 3813; — 9. hin®nî a) w. pt. hin®nî m¢bî° Gn 617; b) hin®nî °¢lék¹/±¹lék¹ formula of challenge, behold I am against you Je 2113; c) w. 3 sg. impf. hin®nî yôsîf Is 2914 385, ? rel. or rd. yôs¢f; — 10. before a conditional clause = if w®hinn¢h n¢l¢k 1S 97. (pg 82)

h; particle article hm’l.[; noun common feminine singular absolute

Hol6330 hm’l.[;
hm’l.[;: pl. tAml'[]: girl (of marriageable age), young woman (until the birth of first child) Gn 2443 Is 714; unexplained term in performance Ps 461 1C 1520. (pg 274)
Hol1918 h;
h;: w. dageš forte &c. « gramm., def. art., the: I: — 1. in older & poet. Heb., oft. omitted, š¹mayim & °ereƒ Is 12; art. then had demonstr. mng.: hayyôm, the day there, today Gn 414, happa±am this time; — 2. rarely,, before fin. vb., introducing rel. clause heh¹l®kû who went Jos 1024; — 3. before pt., as appos.: hannœt¢n who gives Gn 4921.

II. def. art.: — 1. individually, w. known noun: h¹±îr the (already mentioned) city Gn 115; — 2. w. voc.: hammelek (O) king! 1S 249; — 3. w. proper nouns, spec. hayyard¢n, hakkarmel, hall®b¹nôn, ha´´¹‰¹n; — 4. indicates the spec. category: k¹b¢d bammiqneh rich in cattle Gn 132; spec. category of men: haƒƒ¹dîq the righteous (coll.) Ec 317; h¹rœ±eh the shepherd(s) (coll.) > a shepherd; — 5. in comparison: kammœƒ like chaff Ps 14; lacking when comparison is more spec. described: k®q¢n m®šullaµ Is 162; — 6. w. abstracts: baƒƒ¹m¹° w. thirst Is 4117. (pg 75)

hr,h’ adjective feminine singular absolute

Hol2073 hr,h’
*hr,h’: f. hr’h’; cs. tr;h’, pl. cs. tArh’, sf. h’yt,Arh’, ~h,yteArh’ & wyt’AYrih’: pregnant Gn 1611, l®°îš by a man 3825, liznûnîm by prostitution 3824. (pg 84)

w> particle conjunction dly verb qal participle feminine singular absolute

Hol3339 dl;y”
dl;y” (ca. 600 ×): qal: pf. Œy, hd’l.y”), hd’l'(y”, yTid.l'(y”, Wdl.y”), Wdl'(y”, 2 sg. f. ynITid.liy> Je 1510, 1 sg. ^yTid.liy>, ^t.d;l’y>, ^t.d'(l’y>, impf. dley:, dl,yEò, Pr 271, dleTe, dl,Teñw:, dle(aew”, Wdl.yE, Wdle(YEw:, !WdleyE, hn”d.l;Te, !”d.leTe; inf. td,l,ñl’, hd’lel., tl;l’, 1S 419, yTid.li, hn”T'(d.li Jb 392, abs. dAly”; pt. dleyO, td,l,yO, T.d.l;yOw> Gn 1611 Ju 135•7 (mixed form w. T.d.l;y”w>), hd’leAy, ATd.l;Ay, ^T,(d.l;Ay, ~k,T.d.l;Ay, tAdl.YOh;, pass. dWly”, cs. dWly>, ~yd.Wly>h;: — 1. (subj. woman) bear (children) Gn 316; (of animals) bring forth (young) Gn 3039; lay (eggs) Je 1711; y¹lûd new-born (baby) 1K 326f, pl. 1C 144; — 2. (subj. man) beget, procreate, become the father of Gn 418; — 3. metaph. y¹lœd °¹wen Jb 1535; Moses ‘conceives’ the people Nu 1112; God the Rock that begets Isr. Dt 3218; ma-yy¢led yôm what a/the day brings forth Pr 271.

nif.: pf. dl;An, Wdl.An; impf. dleW”yI, -dl,W”ai, Wdl.W”)yI, Wdle(W”yI; inf. dl,W”òhi, Adl.W”)hi; pt. dl’An, Al-dl;ANh; Gn 313, ~ydil’An: be born Gn 101; of animals Lv 2227; wayyiww¹l¢d laµ­nôk °et-(!)±îr¹d I. was born to E. Gn 418; yôm hiww¹l®d¹h day of her birth Ho 25; metaph. of people Is 668 who are to be born in the future.

piel: inf. ~k,d.L,y:; pt. td,L,y:m., tAdL.y:m.: help at birth, serve as midwife Ex 116; pt. f. midwife Ex 115•17-21. †
pual (or pass. qal?): dL;Wy, dL;yU, dL'(Wy, dL'(yU, hd’L.yU, yTid.L;yU, WdL.yU, WdL'(yU, ~T,d.L;yU, pt. dL’yU, dL’YUh; Ju 138: be born Gn 426; metaph. of mountains Ps 902.

hif.: pf. dyliAh, T’d.l;Ah, WdyliAh, Hd’yliAh; impf. dyliAy, dl,AYw:; impv. WdyliAh; inf. AdyliAh, dleAh; pt. dyliAm, ~ydiliAm: — 1. beget, procreate, become the father of (« qal 2) Gn 53; w. min, by 1C 89; — 2. make (s.thg, s.one) bring forth Is 669a•b; (rain, earth) Is 5510; metaph. °¹wen Is 594.

hof.: inf. td,L,hu & td,l,Wh: be born (only w. yôm) Gn 402 Ez 164f. †

hitp.: impf. Wdl.y:t.YIw: (not L): denom. have onesf. entered in a family register and so have one’s descent acknowledged Nu 118. † (pg 135)
Hol2098 w>
w>: form: mostly w>, but a) W before b, m, & p, & before cons. w. simple shewa; b) w” immediately before tone-syl.: ht’y>b'(ñw”; c) w:, w<, w” (w©) before cons. w. corresponding µatef: ynIa]w:; d) wI before y>: yhiywI; e) w: w. dageš forte & w” before a in impf. consec.; — 1. and, connecting 2 words or phrases: °ereƒ w®š¹mayim; oft. in hendiadys: š¹lôm w¹šeqet complete peace 1C 229; — 2. connecting 3 or more words, standing either a) before every word but the first: yayin w®qayiƒ w®šemen Je 4010, or b) only before the last: bammiqneh bakkesef ûbazz¹h¹b Gn 132; the 3rd–5th words have w® 2K 235; — 3. intensifying: also, even: ûb®môt¹m and in … too 2S 123; — 4. inclusive: with, and in addition: ûmaƒƒôt Ex 128; — 5. explanatory: and indeed: ûb®°app®kem Am 410; namely w®deber 1C 2112; — 6. w® > or in conditional & interr. clauses: ûb®°ištô or his wife Gn 2611; — 7. in repetition of a word, w® expresses variety: °eben w¹°eben various weights Pr 2010; — 8. after k® ‘as,’ w® = so: ûš®mû±â ‰ôbâ so is good news Pr 2525; — 9. w® … w® both … and Nu 914; — 10. connecting 2 or more clauses: w®hû° g¹r Ju 1916 ; — 11. a circumstantial clause introduced by w® becomes like a relative clause: w®h¢m and they = who Gn 1413, ûš®m¹h and her name = whose name Gn 161; — 12. in older Heb. a 2nd clause introduced by w® adds accompanying circumstances, supplementary comments, &c.: w®n¹±¹l and in doing so closed … Ju 323; — 13. connecting impvs. & jussives: Ju 196; — 14. connecting comparisons & parallelisms: Jb 57; — 15. w. antitheses, w® = but: w®°et-b®rîtî but my covenant Gn 1721; — 16. a series of clauses w. w® may express alternatives: whether … or Ex 2116; — 17. introducing clauses of conditions or circumstances: w®hî° yœšebet while she sat Ju 139; — 18. taking up the subj. of a main clause preceded by a clause of circumstance: w®hî° š¹l®µâ then she sent Gn 3825; — 19. similarly w® can be translated by a great variety of conjunctions: w®°¹nœkî since I Gn 152, w®š¹w° because Ps 6013 &c.; — 20. introducing an asseveration: w®°attem ±¢day Is 4312; — 21. after a command, question, or denial, w® before a juss. or coh. expresses subordination: w®°¢d®±â so that I may know Gn 4234; — 22. likewise, following an impv. or juss., w. w® + impv.: wehy¢h so that you are Gn 122; — 23. introducing an apodosis after a conditional clause: w®y¹l®dû then … Gn 318; — 24. similarly when the conditional clause is a ‘casus pendens’: w®nikr®tâ Gn 1714; — 25. introducing the verb after word of time: bayyôm hašš®lîšî wayyi´´¹° Gn 224; — 26. introducing deductions & qns. (oral style): w®h¹šîbû so repent! Ez 1832; w®°ayyô and where is he? Ex 220; — 27. as impf. consec., vocalized wa in expressing the progression of the action: wayyifga± … wayy¹len … wayyaµ­lœm Gn 2811, oft. = (and) then, also after word of time (« 25). Even at beginning of books (Ez Ru Est); as expr. of deduction: watt®sît¢nî so that you … Jb 23; — 28. in the ‘pf. consec.’ w® + pf. after impf. or impv., juss.: °­µapp¢´ ûl®qaµtîm Am 93; l¢k w®°¹mart¹TÄ 2S 75; — 29. other usages before pf.: a) iterative °¢d ya±­leh w®hišqâ Gn 26; b) Aram. for impf. consec. Ec 914-16; c) archival 2K 183ff 234-15; — 30. w® includes the negation of lœ° (Ps 1216) and °al (382). (pg 85)

!Be noun common masculine singular absolute homonym 1

Hol1124 !Be
I !Be (4850 ×): abs. !Be, -!Be 1S 2220 Ez 1810 †; cs. -!B, (!B, Ne 618 1C 921 †, !B,mi before number Nu 825 & oft., !Be Gn 4922) & -!Bi (!Bi Dt 252 †), ynIB. Gn 4911 & AnB. Nu 2318 243•15; sf. AnB., ynIB., ^n>Bi, ^n”)B.; pl. ~ynIB’, cs. ynEB. (note: Ju 2013 Qr w/o Kt), sf. wyn”B’, ykiy>n:b’ Kt & %yIn:B’ Qr, ~h,ynEB.; var. Kt/Qr problems, e.g. Dn 1110 AnB. Kt & wyn”b’ Qr; f. « tB; : — 1. a) son Gn 54; ben-z®qûnîm son conceived in old age Gn 373; b¢n z¹k¹r male child Je 2015, b¹nîm children (incl. daughters) Gn 316, ben-bêtî born in my house Gn 153; b®nî °attâ formula of adoption Ps 27; b®nê °®lœhîm « °®lô­h II 1; — b) young (of an animal): ben-b¹q¹r calf Gn 187, b®nê ƒœ°n lambs Ps 1144; b¹nîm young (birds) Dt 226; — 2. grandson Gn 321; — 3. intimate address to younger comrade, disciple: b®nî 1S 2617•21•25; bink¹, formula of servility, = ‘I’ 2K 89; — 4. w. coll. to indicate an individual: ben-°¹d¹m, human being Ez 21 (93 × in Ez), Dn 817; b®nê °¹d¹m individual men Dt 328, b®nê °ebyôn individual poor Ps 724; — 5. member of a people, tribe: b®nê °®dôm Ps 1377; — 6. member of a group, class, guild, ben-n¹bî° member of a group of prophets Am 714, pl. b®nê hann. 1K 2035; — 7. one belonging to a category, manner, destiny: b®nê m®rî sons of rebellion = rebels Nu 1725; bin hakkôt one deserving to be beaten Dt 252; ben-m¹wet one who deserves death 1S 2031; — 8. in stating s.one’s age, ben-š®mœnat y¹mîm 8 days old Gn 1712; — 9. used in contempt instead of s.one’s own name: son of Jesse 1S 2030f; — 10. metaph.: ben-qešet = arrow Jb 4120; — 2. son to God: Solomon becomes 2S 714, pl. of Isr. Dt 141. (pg 42)
II !Be: n. pers. 1C 1518, but corr. † (pg 42)

w> particle conjunction arq verb qal waw consec perfect 3rd person feminine singular homonym 1

Hol7615 ar’q’
I ar’q’: qal: pf. Œq, tar’q’ 3 sg. f. Is 714, t’ar’q’, ~t,ar’q., %a’r’q., wytiar’q.; impf. ar’q.yI, ar’q.a,w”, ha,r’q.a,w” 1S 2815 (txt. error; rd. ar,- or ar’-), War.q.yI, War'(q.yI, hn”ar,q.Ti, ^ar,q.Tiw:, Whaer.q.yI > Aar.q.yI Je 236, ~aer.q.Ti, &amp;’a,r’q.a,, Whaur’q.yI, ynIn>aur’q.yI Pr 128; impv. ar’q., War.qi, War'(q., !”ar,q. Ru 120, !a,r.qi Ex 220, ynIaer’q., hN”a,r’q.; inf. aroq., twaOrq. Ju 81, yair.q’; pt. are¿AÀqo, ~yair.qo, ~yariqo Ps 996 , wya’r.qo, pass. aWrq’, pl. sf. h’ya,ruq.: — 1. q¹r¹° l®: call Gn 1218; q¹r¹° + acc. 271, abs. 3915, w. °el 39; the message follows as acc. Ex 346; — 2. q¹r¹° š¢m l®: give a name to Gn 220, > q¹r¹° l® call ( = name) (the light ‘day’) Gn 15; q¹r¹° š®mô + acc. call his name, call him so-and-so Gn 320; — 3. q¹r¹° b®š¢m + gen. invoke (the name of Y.) Gn 426; q¹r¹° b®š¢m + acc. call s.one by name Nu 3238, summon Ex 312; q¹r¹° ±al-š®mô call (a village) after one’s own name Dt 314; q¹r¹° š¢môt l® give names to (the stars) Ps 1477; — 4. call, summon (obj. convocation, assembly) Lv 2324; — 5. proclaim: obj. release Is 611, fast 1K 219; — 6. q¹r¹° lifnê call in front of s.one Gn 4143; q¹r¹° b®°oznê call loudly to Ez 818; — 7. obj. of calling is God: call on, appeal to: w. °el 1K 852, w. l® 1C 410; w. b®š¢m-°®lœhê 1K 1824, sf. Ps 865; — 8. invite 1K 19f; q¹rû° l¹h invited by her Est 512, q®rû°îm 1S 913; — 9. spec.: q¹r¹° l®š¹lôm °el-±îr offer terms of peace to Dt 2010; q¹r¹° q®rî°â °el proclaim a message to Jon 32; q¹r¹° š®mô b® make one’s name known in Ru 411; — 10. q¹r¹° b® recite from, read aloud from (book, scroll) Dt 1719; q¹ra° b®°oznê read aloud to Ex 247; q¹r¹° + acc. read (a letter &c.) 2K 57.

nif.: pf. ar’q.nI, ha’r.q.nI, War'(q.nI; impf. areQ’yI, War;(Q’Ti; pt. ar’q.nI, ~yair’q.nI: — 1. subj. person: be called ( = be addressed, summoned) Est 312; w. b®š¢m by name Est 214; w. ±al be summoned against Is 314; — 2. subj. (news of) disaster: be cried out, exclaimed Je 420; subj. name: be invoked Je 4426; niqr¹° š®mô = it is known to exist Ec 610; yiqq¹r¢° l®k¹ zera± b® your descendants will be called = identified through Gn 2112; — 3. naming: yiqq¹r¢° l®: l®zœ°t yiqq¹r¢° °iššâ (lit.: ‘°iššâ’ shall be called to her =) she shall be called ‘°iššâ’ Gn 223; niqr¹° (š®mô) his name is Gn 175 Is 545; — 4. niqr¹° š®mô ±al one’s name is used over ( = guardianship, dominion): over women Is 41, city 2S 1228, temple 1K 843; — 5. niqr¹° min, is named after Is 482; — 6. niqr¹° ±al-š¢m be called by the name of Gn 486; = niqr¹° b®š¢m Is 437; — 7. niqr¹° ±al be called ( = counted) among 1C 2314; — 8. be read: subj. message Ne 131, subj. book Est 61
pual (or qal pass.): pf. ar’qo; pt. sf. yair’qom.: be called, named (by God’s name) Is 622 651; qœr¹° lî I am named Is 488 5812 613 Ez 1013; pt. my called one = the one I called Is 4812. †
b>. (pg 323)
Hol2098 w>
w>: form: mostly w>, but a) W before b, m, & p, & before cons. w. simple shewa; b) w” immediately before tone-syl.: ht’y>b'(ñw”; c) w:, w<, w” (w©) before cons. w. corresponding µatef: ynIa]w:; d) wI before y>: yhiywI; e) w: w. dageš forte & w” before a in impf. consec.; — 1. and, connecting 2 words or phrases: °ereƒ w®š¹mayim; oft. in hendiadys: š¹lôm w¹šeqet complete peace 1C 229; — 2. connecting 3 or more words, standing either a) before every word but the first: yayin w®qayiƒ w®šemen Je 4010, or b) only before the last: bammiqneh bakkesef ûbazz¹h¹b Gn 132; the 3rd–5th words have w® 2K 235; — 3. intensifying: also, even: ûb®môt¹m and in … too 2S 123; — 4. inclusive: with, and in addition: ûmaƒƒôt Ex 128; — 5. explanatory: and indeed: ûb®°app®kem Am 410; namely w®deber 1C 2112; — 6. w® > or in conditional & interr. clauses: ûb®°ištô or his wife Gn 2611; — 7. in repetition of a word, w® expresses variety: °eben w¹°eben various weights Pr 2010; — 8. after k® ‘as,’ w® = so: ûš®mû±â ‰ôbâ so is good news Pr 2525; — 9. w® … w® both … and Nu 914; — 10. connecting 2 or more clauses: w®hû° g¹r Ju 1916 ; — 11. a circumstantial clause introduced by w® becomes like a relative clause: w®h¢m and they = who Gn 1413, ûš®m¹h and her name = whose name Gn 161; — 12. in older Heb. a 2nd clause introduced by w® adds accompanying circumstances, supplementary comments, &c.: w®n¹±¹l and in doing so closed … Ju 323; — 13. connecting impvs. & jussives: Ju 196; — 14. connecting comparisons & parallelisms: Jb 57; — 15. w. antitheses, w® = but: w®°et-b®rîtî but my covenant Gn 1721; — 16. a series of clauses w. w® may express alternatives: whether … or Ex 2116; — 17. introducing clauses of conditions or circumstances: w®hî° yœšebet while she sat Ju 139; — 18. taking up the subj. of a main clause preceded by a clause of circumstance: w®hî° š¹l®µâ then she sent Gn 3825; — 19. similarly w® can be translated by a great variety of conjunctions: w®°¹nœkî since I Gn 152, w®š¹w° because Ps 6013 &c.; — 20. introducing an asseveration: w®°attem ±¢day Is 4312; — 21. after a command, question, or denial, w® before a juss. or coh. expresses subordination: w®°¢d®±â so that I may know Gn 4234; — 22. likewise, following an impv. or juss., w. w® + impv.: wehy¢h so that you are Gn 122; — 23. introducing an apodosis after a conditional clause: w®y¹l®dû then … Gn 318; — 24. similarly when the conditional clause is a ‘casus pendens’: w®nikr®tâ Gn 1714; — 25. introducing the verb after word of time: bayyôm hašš®lîšî wayyi´´¹° Gn 224; — 26. introducing deductions & qns. (oral style): w®h¹šîbû so repent! Ez 1832; w®°ayyô and where is he? Ex 220; — 27. as impf. consec., vocalized wa in expressing the progression of the action: wayyifga± … wayy¹len … wayyaµ­lœm Gn 2811, oft. = (and) then, also after word of time (« 25). Even at beginning of books (Ez Ru Est); as expr. of deduction: watt®sît¢nî so that you … Jb 23; — 28. in the ‘pf. consec.’ w® + pf. after impf. or impv., juss.: °­µapp¢´ ûl®qaµtîm Am 93; l¢k w®°¹mart¹TÄ 2S 75; — 29. other usages before pf.: a) iterative °¢d ya±­leh w®hišqâ Gn 26; b) Aram. for impf. consec. Ec 914-16; c) archival 2K 183ff 234-15; — 30. w® includes the negation of lœ° (Ps 1216) and °al (382). (pg 85)

~ve noun common masculine singular construct suffix 3rd person masculine singular homonym 1

Hol8694 ~ve
I ~ve (860 ×): cs. ~ve, -~ve, -~v,, sf. Amv., ^m.vi, hk’m.vi Je 2925, ^m,(v., %mev.; pl. t¿AÀmove, cs. tAmv., sf. ~t’Amv., !t’Amv.: — 1. name: of animals Gn 219, of persons 320, of town 1K 1624; mî š®mô what is his name? Ju 1317; ´¹m š®mô d¹n named him D. Ju 831; wayyasse¢b š®mô d¹n he changed his name to D. 2K 2334; — 2. name > standing, reputation Ec 71; ‰®m¢°at hašš¢m w. a stained reputation Ez 225; > renown: ±¹´â lô š¢m make a name for onesf. Gn 114, š¢m g¹dôl 2S 79, gidd¢l š¢m Gn 122; ´¹m l®š¢m make famous Zp 319= š¹m lô š¢m 2S 723; wayy¢ƒ¢° l¹k š¢m your fame spread abroad Ez 1614; — 3. > posthumous renown, memory Jb 1817; š¢m ûš®°¢rît 2S 147; — 4. name, posthumous renown > existence after death (in those carrying one’s name) Dt 257; — 5. spec., the name of God: niqr¹° š¢m yhwh ±al 2S 62; oft. š¢m yhwh = the name ‘Yahweh,’ Ps 512 , > Y.’s being & power Jb 121; kašš¢m Lv 2411evid. = ‘Yahweh.’
(pg 375)
II ~ve: n. pers. Gn 532. (pg 375)

lae WnM'[i noun proper no gender no number no state

Hol6374 lae
lae WnM'[i: n. pers. Is 714 88. † (pg 276)

lae WnM'[i noun proper no gender no number no state

Hol6374 lae
lae WnM'[i: n. pers. Is 714 88. † (pg 276)

There are Aramaic Targums to other biblical passages in the Old Testament that reveal Jewish thought concerning the Word of the Lord God. The earliest dating of the Jewish Targums goes back to the second temple of Jerusalem, according to the Jewish Encyclopedia. See the following  quote and subsequent link: “The Aramaic translation of the Bible. It forms a part of the Jewish traditional literature, and in its inception is as early as the time of the Second Temple” (http://www.jewishencyclopedia.com/articles/14248-targum). The second temple was completed at 516 B.C.. The Hellenist era (337 B.C. – 165 B.C.) did not start until after the time of the second building of the temple. As stated earlier there was no influence of the philosophy on the Hebrews. Nor had the concept of the logos become a subject of discussion at this time. See below the scriptures of the Okelos and Pseudo Jonathan Targums translated into English by Etheridge as examples.

 23 And it was after many of those days that the king of Mizraim was struck (with disease), and he commanded to kill the firstborn of the sons of Israel, that he might bathe himself in their blood. And the sons of Israel groaned with the labour that was hard upon them; and they cried, and their cry ascended to the high heavens of the Lord. And He spake in His Word to deliver them from the travail. (Exo 2:23 PJE)

21 Bileam the wicked said, I see not among them of the house of Jakob such as worship idols: they who serve false idols are not established among the tribes of the sons of Israel. The Word of the Lord their God is their help, and the trumpets of the King Meshiha resound among them:
22 Unto Eloha, who redeemed and led them out of Mizraim free, belong power and exaltation, glorification and greatness.
(Num 23:21-22 PJE)

21 I have seen that in the house of Jakob The worshippers of idols are not, Nor in Israel the workers of the work of lies. The Word of the Lord their God is their helper, And the Shekinah of their King is among them.
22 God, who brought them out from Mizraim, Becomes his strength and exaltation.
(Num 23:21-22 OKE)

4 Though you may be dispersed unto the ends of the heavens, from thence will the Word of the Lord gather you together by the hand of Elijah the great priest, and from thence will He bring you by the hand of the King Meshiha. (Deu 30:4 PJE)

It is then in these passages of scriptures above that we can see the idea of the Eternal Word of the Lord God “to deliver,” “who redeemed” “is there helper,” being revealed through the quoted words above, and contributing to the description of what the Eternal Word of the Lord God was doing. Furthermore, in the above scriptures this same Eternal Word of the Lord God is spoken of as being “their God.” The Lord God is also referred to as “Word,” “King,” and “Meshiha.” It is in the time of captivity that the Lord God was revealing Himself to the Prophet Isaiah that His Word would not fail. The Word of God began to be seen as a dynamic power that was in the mouth of the Lord God but when spoken became a living entity attached to the Lord God, in that, it could not be separated from the being it had with the Lord God. How could the word of the Lord save if there is no one but the word of the Lord to fulfill it? The Lord carried off His people every time they forsook Him. In Jeremiah 23: 33-38, in these verses of scripture this question seems to be struggled with. The answer lies within the Hebrew word “massa.” See the following link for the definition, root word, and Strongs H4853: (http://www.studylight.org/lexicons/hebrew/hwview.cgi?n=4853). You may cross reference with the following link: (http://biblehub.com/interlinear/jeremiah/23-33.htm). It seems that the Lord God was saying that He would be carried away from Himself so that the Hebrews, His people, would not be carried away by the Semite peoples represented by Massa. See also the following link to the Hebrew particle direct object marker “eth” (http://www.studylight.org/lexicons/hebrew/hwview.cgi?n=853). Could this be the sign of the new covenant?

  • A) ta (את AT) AC: ? CO: Plow AB: ?: The plowing of a field by driving the oxen to a distant mark.Nf) ta (את AT) – I. Plow-point:The plow-point is used to cut a deep furrow in the ground for planting seeds. [A common grammatical word that precedes the direct object of a verb] II.Sign:A sign, mark or wonder (as a sign) . [Aramaic only] III. At:Something that moves near something to be with it. Also used as grammatical tool to mark the direct object of the verb. [df: ty] KJV (7373): plowshare, coulter, sign, against, with, in, upon – Strongs: H852 (אָת),H853 (אֵת), H854 (אֵת), H855 (אֵת), H3487 (יָת)” (http://www.studylight.org/lexicons/hebrew/hwview.cgi?n=853)

39 You keep examining the Tanakh because you think that in it you have eternal life. Those very Scriptures bear witness to me,
40 but you won’t come to me in order to have life!
(Joh 5:39-40 CJB)

12 This is the line of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s slave, bore to Abraham.
13 These are the names of the sons of Ishmael, by their names, in the order of their birth: Nebaioth, the first-born of Ishmael, Kedar, Adbeel, Mibsam,
14 Mishma, Dumah, Massa,
15 Hadad, Tema, Jetur, Naphish, and Kedmah.
16 These are the sons of Ishmael and these are their names by their villages and by their encampments: twelve chieftains of as many tribes. (Gen 25:12-16 TNK)

28 The sons of Abraham: Isaac and Ishmael.
29 This is their line: The first-born of Ishmael, Nebaioth; and Kedar, Abdeel, Mibsam,
30 Mishma, Dumah, Massa, Hadad, Tema,
31 Jetur, Naphish, and Kedmah. These are the sons of Ishmael. (1Ch 1:28-31 TNK)

23 By Myself have I sworn, From My mouth has issued truth, A word that shall not turn back: To Me every knee shall bend, Every tongue swear loyalty.
24 They shall say: “Only through the LORD Can I find victory and might. When people trust in Him, All their adversaries are put to shame.
25 It is through the LORD that all the offspring of Israel Have vindication and glory.”
(Isa 45:23-25 TNK)

11 So is the word that issues from My mouth: It does not come back to Me unfulfilled, But performs what I purpose, Achieves what I sent it to do. (Isa 55:11 TNK)

29 In the days of King Pekah of Israel, King Tiglath-pileser of Assyria came and captured Ijon, Abel-beth-maacah, Janoah, Kedesh, Hazor — Gilead, Galilee, the entire region of Naphtali; and he deported the inhabitants to Assyria. (2Ki 15:29 TNK)

9 The king of Assyria responded to his request; the king of Assyria marched against Damascus and captured it. He deported its inhabitants to Kir and put Rezin to death. (2Ki 16:9 TNK)

6 In the ninth year of Hoshea, the king of Assyria captured Samaria. He deported the Israelites to Assyria and settled them in Halah, at the River Habor, at the River Gozan, and in the towns of Media. (2Ki 17:6 TNK)

23 In the end, the LORD removed Israel from His presence, as He had warned them through all His servants the prophets. So the Israelites were deported from their land to Assyria, as is still the case. (2Ki 17:23 TNK)

26 They said to the king of Assyria: “The nations which you deported and resettled in the towns of Samaria do not know the rules of the God of the land; therefore He has let lions loose against them which are killing them — for they do not know the rules of the God of the land.” (2Ki 17:26 TNK)

27 The king of Assyria gave an order: “Send there one of the priests whom you have deported; let him go and dwell there, and let him teach them the practices of the God of the land.” (2Ki 17:27 TNK)

33 They worshiped the LORD, while serving their own gods according to the practices of the nations from which they had been deported. (2Ki 17:33 TNK)

11 and the king of Assyria deported the Israelites to Assyria. He settled them in Halah, along the Habor and the River Gozan, and in the towns of Media. (2Ki 18:11 TNK)

15 He deported Jehoiachin to Babylon; and the king’s wives and officers and the notables of the land were brought as exiles from Jerusalem to Babylon. (2Ki 24:15 TNK)

33 And when this people — or a prophet or a priest — asks you, “What is the burden of the LORD?” you shall answer them, “What is the bur- den? I will cast you off” — declares the LORD. (Jer 23:33 TNK)

33 wükî-yiš•´ol•kä hä`äm hazzè ´ô|-hannäbî´ ´ô|-köhën lë´mör mà-maSSä´ yhwh(´ädönäy) wü´ämar•Tä ´álêhem ´et-mà-maSSä´ wünä†aš•Tî ´et•kem nü´um-yhwh(´ädönäy) (Jer 23:33 BHT)

33 וְכִי־יִשְׁאָלְךָ֩ הָעָ֙ם הַזֶּ֜ה אֽוֹ־הַנָּבִ֤יא אֽוֹ־כֹהֵן֙ לֵאמֹ֔ר מַה־מַשָּׂ֖א יְהוָ֑ה וְאָמַרְתָּ֤ אֲלֵיהֶם֙ אֶת־מַה־מַשָּׂ֔א וְנָטַשְׁתִּ֥י אֶתְכֶ֖ם נְאֻם־יְהוָֽה׃ (Jer 23:33 WTT)

tae particle direct object marker homonym 1 (See Jouon Muraoka, A Grammar of Biblical Hebrew; Ch. 2 Sec. 125 pp 410)

  • “Chapter 2: The Cases

    a The accusative is, properly speaking, the verbal or adverbal case: it is subordinated to the verb, either directly (accusative of object), or indirectly (accusative of determination relative to the verb, ad-verbial accusative, § 126). It is true that the accusative is sometimes found subordinated to a noun (§ 127), but this is a secondary usage based on the analogy of the accusative indirectly subordinated to the verb.

    The direct accusative indicates the object of the verb. The object may be effected, i.e. brought about by the verbal action, e.g. !Wml{x]y: tAml{x] Jl 3.1 they will have dreams (somnia somniabunt); or simply affected, (directly) reached by the verbal action, e.g. Atao rPes;y>w: Gn 37.9 and he recounted (the dream). Therefore a distinction will be made between the two kinds of direct object, i.e. between the affected object and the effected object(2) (§ p).

    b I) Accusative of the affected object. With some verbs the verbal action passes directly to the object (transitive verbs), with others it passes to the object through a preposition(3) (intransitive verbs or, more precisely, transitive through preposition). But some verbs can be both transitive and intransitive. Thus [g:n” to touch is generally intransitive (transitive through


    1 Retention of these terms has an added advantage of facilitating comparison of the syntax of Hebrew with that of ancient cognate languages still retaining the case endings, notably Classical Arabic, Akkadian, and Ugaritic, which amply attest to, and illustrate, analogous phenomena.

    2 Cf. Brockelmann, GvG, II 29 1ff.

    3 It is important to remember that, in this context, the direct object marker ta (but not ta of association and company) does not count as a preposition.”

hm’ pronoun interrogative no gender no number   aF’m; noun common masculine singular construct homonym 1

Hol5135 aF’m;
I aF’m;: sf. AaF’m;, ~k,a]F;m;: — 1. carrying: l®°ên ma´´¹° so that it was impossible to carry away 2C 2025, °ên lakem ma´´¹° you have nothing to carry 353; — 2. burden (of ass, mule, &c.) 2K 517; b®ma´´¹°/bamma- had charge of transport 1C 1522•27 (oth.: of setting the pitch [in singing]); — 3. burden = hardship Nu 1111, h¹yâ l®ma´´¹° ±al be(come) a burden on s.one 2S 1533; ma´´¹° nafš¹m longing of their soul Ez 2425; — 4. play on mng. of II ‘pronouncement’ Je 2333-38. (pg 217)
II aF’m;: pronouncement: n¹´¹ ma´´¹° ±al 2K 925; µ¹zâ ma´´¹° Is 131; ma´´¹ d®bar yhwh Zc 91; ma´´¹° ±al 2C 2427, ma´´¹° mô°¹b pronouncement about M. Is 151; Je 2333-38 « I. (pg 217)
III aF’m;: n. (pers. &) peop. Gn 2514 1C 130; Pr 311; 301 ?. † (pg 217)

Hol5136 aF’m;
I aF’m;: sf. AaF’m;, ~k,a]F;m;: — 1. carrying: l®°ên ma´´¹° so that it was impossible to carry away 2C 2025, °ên lakem ma´´¹° you have nothing to carry 353; — 2. burden (of ass, mule, &c.) 2K 517; b®ma´´¹°/bamma- had charge of transport 1C 1522•27 (oth.: of setting the pitch [in singing]); — 3. burden = hardship Nu 1111, h¹yâ l®ma´´¹° ±al be(come) a burden on s.one 2S 1533; ma´´¹° nafš¹m longing of their soul Ez 2425; — 4. play on mng. of II ‘pronouncement’ Je 2333-38. (pg 217)
II aF’m;: pronouncement: n¹´¹ ma´´¹° ±al 2K 925; µ¹zâ ma´´¹° Is 131; ma´´¹ d®bar yhwh Zc 91; ma´´¹° ±al 2C 2427, ma´´¹° mô°¹b pronouncement about M. Is 151; Je 2333-38 « I. (pg 217)
III aF’m;: n. (pers. &) peop. Gn 2514 1C 130; Pr 311; 301 ?. † (pg 217)
Hol4315 hm’
hm’: -hm’ (Gn 3143 + 25 ×); hm, & -hm, (Ex 321 + 12 ×); hm; or -hm; oft. w. dagheš; m’ in ~hem’ Ez 86 (Qr ~he hm’); m; w. dagheš Ex 42 Is 315 Ma 113 1C 1513 2C 303 †: — (A) pron. what: — 1. mâ ra°îtî Gn 2010; µokmat-meh wisdom in what? = what kind of w. Je 86; w. min: ma-mmillaylâ how much of = how late (is it) in the night Is 2111; — 2. indir. question: lir°ôt ma-yyiqr¹° Gn 219; — 3. w. zeh: mazzeh b®y¹dek¹ what is that in your hand? Ex 42; — 4. ellipt. mah-ll¹k what do you have? Ju 114; w. kî: mah-ll¹±¹m kî what is the matter with the people, that they … 1S 115; w/o kî Is 315; w. l® & inf.: mah-ll®k¹ l®sapp¢r Ps 5016, w. pt. Jon 16; mah-llî w¹l¹k what do I have to do with you? Ju 1112; mah-ll®k¹ ûl®š¹lôm what do you care about whether all is well? 2K 918; w. °¢t: mah-llatteben °et-habb¹r what has straw to do with wheat? Je 2328; meh hayâ še how does it happen that Ec 710; — 5. after vb. of telling, seeing, &c., what = that which: higgîd mah-‰‰ôb Mi 68; — 6. after neg.: lœ° … mâ does not know about what = anything Gn 398; — 7. w. še whatever Ec 19; — 8. as indef. pron.: w®r¹°îtî mâ and if I learn anything 1S 193; d®bar mah-yyar°¢nî whatever he shows me Nu 233; — (B) adv. what > how: mah-nnôr¹° how awesome Gn 2817; how much: mâ-°¹habtî Ps 11997; mah-zzeh how is it that … ? Gn 2720; = why Gn 313; mah-zzeh rûµ­k¹ s¹râ why (in the world) is your spirit so low? 1K 215; — (C) ‘what,’ ‘how’ > neg.: mah-nništeh what have we to drink? = we have nothing to dr. Ex 1524; mah-ll¹nû µ¢leq = we have no share 1K 1216; — (D) w. prep.: — 1. bammâ, bammeh how (shall I know) Gn 158; in what (else) Ex 2226 &c.; — 2. kammâ, kammeh: how much, how many Gn 478, = how few 2S 1935; = how often Ps 7840; ±ad-kammeh p®±¹mîm how many times 1K 2216, zeh kammeh š¹nîm how many years now Zc 73; — 3. l¹m¹TÄ 4 × & l¹TÄm¹ Jb 720, l¹TÄmeh 1S 18 & l¹TÄmmâ: a) to what = why Gn 1218 & oft.; l¹mmâ zzeh why (in the world) Gn 1813; b) > conj. = so that … not, lest Ec 55; otherwise 1S 1917; °­šer l¹mmâ Dn 110 & šall¹mâ SS 17, so that … not; — 4. ±ad-mâ & ±ad-meh how long (still) Nu 2422 Ps 43; — 5. ±al-mâ on what basis, why? Is 15. (pg 184)

See below the Aramaic translation of Isaiah chapter 45 verse 17.  One of the English translations used below is the Webster (WEB). For comparison see below. This translation does not include the aramaic word “rmym.” “{But} Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed nor confounded world without end (Isa 45:17 WEB).” See the following to cross reference with the Tanakh: “But Israel has won through the LORD Triumph everlasting. You shall not be shamed or disgraced In all the ages to come! (Isa 45:17 TNK)” You may further cross reference with the following external resources link to Comprehensive Aramaic Lexicon from Bible Works v.8.: http://cal1.cn.huc.edu/index.html

  • “יִשׂרָאֵל אִתפְרֵיק בְמֵימְרָא דַיוי פֻורקַן עָלְמִין לָא תִיבַהתֻון וְלָא תִתכַנעֻון לְעָלְמָא וּלעָלְמֵי עָלְמַיָא׃  (Isa 45:17 TAR Aramaic OT Bible Works 8 Comprehensive Aramaic Lexicon)”

larfy noun proper no gender no number
CAL Lexicon: No entry found.

qrp verb hithpeelCAL Lexicon: qrp verb
peal
1 passim to remove, to unload
2 Syr to go away
3 JLAGal,JLATg,JBA to ransom
ethpeel
1 Syr,JBA to go apart
2 JLAGal,JLATg,JBA to be redeemed
pael
1 passim to dismantle
2 Syr,JBA to split
3 Syr to chatter
4 Syr to borrow money
5 JLAGal,JLATg to redeem priestly gifts
6 JLAGal,JBA to solve a problem
7 JBA to dislocate
ethpaal
1 passim to be dismantled
2 Syr to separate oneself
(h)aphel
1 Syr to command to go apart
2 Syr to remove
3 Syr to separate
4 Syr to take up
5 Syr to liberate
6 Syr to break off
7 Syr to depart
8 JLATg (unclear TN Dt20:6)

b particle preposition rmym noun common no gender singular determinedCAL Lexicon: rmym noun
1 passim speech
2 Syr word
3 JLATg memar
4 Syr poemCAL Lexicon: b preposition
1 passim in
2 passim among
3 passim with
4 passim at
5 passim to, into
6 passim (w. “give”:) for, in exchange for
7 passim adjective + b = superlative

d particle preposition ywy noun no gender no numberCAL Lexicon: ywy divine name
1 Palestinian,JBA,LJLA abbreviation for the TetragramCAL Lexicon: d preposition
1 passim of, genitive particle
2 passim first element of lexemes
3 passim in split genitive phrases
4 passim after numbers
5 passim determinative pron.

!qrwp noun common no gender singularCAL Lexicon: !qrwp noun
1 passim redemption
2 Syr salvation
3 Syr price of redemption
4 Syr punishment

~l[ noun common no gender plural absoluteCAL Lexicon: ~l[ noun
1 passim eternity
2 Palm,Palestinian,Syr,JBA world
3 Syr nation

particle adverbCAL Lexicon: al adverb
1 passim no, not
2 Syr al’d without
3 BibArDan alh > hl) a

thb verb pealCAL Lexicon: thb verb
peal
1 Palestinian,Syr,CPA,JBA,Mand to be ashamed
2 Syr to be confused
(h)aphel
1 Syr to make ashamed, to embarrass
2 Syr to be ashamed
ethpeel
1 Palestinian to be ashamed

w particle conjunction al particle adverbCAL Lexicon: al adverb
1 passim no, not
2 Syr al’d without
3 BibArDan alh > hl) a

[nk verb hithpeelCAL Lexicon: [nk verb
peal
1 Palestinian to bend down
(h)aphel
1 Palestinian to subdue
2 Palestinian to humble
ethpeel
1 JLAGal,JBA to bow
2 Palestinian to humble oneself

l particle preposition ~l[ noun common no gender singular determinedCAL Lexicon: ~l[ noun
1 passim eternity
2 Palm,Palestinian,Syr,JBA world
3 Syr nationCAL Lexicon: l preposition
0 passim to,for
1 passim : general relative (nominal)
2 passim : general relative (verbal)
3 passim : dative
4 passim : direction
5 passim : possession
6 passim : marking the definite direct object
7 passim : subject of passive

w particle conjunction ~l[ noun common no gender plural constructCAL Lexicon: ~l[ noun
1 passim eternity
2 Palm,Palestinian,Syr,JBA world
3 Syr nation

~l[ noun common no gender plural determinedCAL Lexicon: ~l[ noun
1 passim eternity
2 Palm,Palestinian,Syr,JBA world
3 Syr nationCAL Lexicon: w conjunction
1 passim and, als0

~l[ noun common no gender plural determinedCAL Lexicon: ~l[ noun
1 passim eternity
2 Palm,Palestinian,Syr,JBA world
3 Syr nation

In relation to the above verse 33 of Jeremiah chapter 23 it should be noted that the word of the Lord God began to be seen as a burden that could not be upheld. It was, in a sense, burdensome. On one side of the word of the Lord God was mercy DUE TO THE ABRAHAMIC COVENANT THAT WAS TO BE BORNE BY GOD’S PEOPLE, while on the other side there was judgement BECAUSE THE WORD OF GOD COULD NOT BE CARRIED BY GOD’S PEOPLE AND AT THE SAME TIME BECOME A BYWORD, A CARRYING AWAY INTO CAPTIVITY. This is illustrated in the word “Bur-den” in Jer 23: 33 in the Tanakh. The Ark of the Covenant may have contained the Law. See the following quote and subsequent link: “One contained the Law, in addition to the tablets of the Ten Commandments, and the other the tables of stone which Moses had broken” (http://www.jewishencyclopedia.com/articles/1777-ark-of-the-covenant). It should be noted that Uzzah was not able to steady the ark of the covenant without dying for his action (1Chr 15:12-15). See below.

6 But when they came to the threshing floor of Nacon, Uzzah reached out for the Ark of God and grasped it, for the oxen had stumbled.
7 The LORD was incensed at Uzzah. And God struck him down on the spot for his indiscretion, and he died there beside the Ark of God. (2Sa 6:6-7 TNK)

The Lord God recalled the words spoken by Adam to Eve, the same words that Eve spoke to the serpent. Those words which were added to the words of the Lord God were “or touch it.” But God had said “you must not eat of it.” See below.

17 but as for the tree of knowledge of good and bad, you must not eat of it; for as soon as you eat of it, you shall die.” (Gen 2:17 TNK)

3 It is only about fruit of the tree in the middle of the garden that God said: ‘You shall not eat of it or touch it, lest you die.'” (Gen 3:3 TNK)

Who could bring to fulfillment the law that was supposedly represented by the ark of the covenant of the Lord God? The answer is quite clear that man (humanity) could not fulfill it because man (humanity) could not even