Yeshua The Second Adamah

November 30, 2014

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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.

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

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

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

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

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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.

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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.

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

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

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

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