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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

 

 

© 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  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 arithmetic to find out how many heavens He has moved (390 heavens minus seven). 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.

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February 3, 2015

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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.

© 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.