Archives For The Gospel of Jesus

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©OJG and sonofgodwordsoul.com

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

WORKS CITED

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

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

 62a Chicago Bibliography Entries

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

62a Chicago Bibliography Entries

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

62a Chicago Bibliography Entries

62a Chicago Bibliography Entries

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

Hidden In Yeshua

September 6, 2015

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

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

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

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

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

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

Yeshua is the bridge

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

Hidden In Yeshua

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

Creation is Divine Information 

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

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

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

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

Adam  and Yeshua

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

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

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

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

SOW A BRIDGE AND REAP A BRIDGE

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

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

 

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

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

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

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

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

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

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

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

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

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

Works Cited

62a Chicago Manual of Style Footnote Entries

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

62a Chicago Bibliography Entries

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

62a Chicago Bibliography Entries

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

62a Chicago Bibliography Entries

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

Yeshua The Second Adamah

November 30, 2014

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

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

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

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

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

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

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

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

rjm verb hiphil perfect 3rd person masculine singular

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

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

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

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

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

tyrIp.G” noun common feminine singular absolute

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

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

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

particle preposition homonym 2

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

number no state

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Works Cited

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

62a Chicago Bibliography Entries

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

62a Chicago Bibliography Entries

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

62a Chicago Bibliography Entries

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

62a Chicago Bibliography Entries

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

62a Chicago Bibliography Entries

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

62a Chicago Bibliography Entries

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

62a Chicago Bibliography Entries

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

.62a Chicago Bibliography Entries

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

62a Chicago Bibliography Entries

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

62a Chicago Bibliography Entries

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

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The name of the Lord God “I am that I am” reveals His self as The Being God. This is stated in the Complete Jewish Bible in Exodus 3:14. God said to Moshe, “Ehyeh Asher Ehyeh [I am/will be what I am/will be],” and added, “Here is what to say to the people of Isra’el: ‘Ehyeh [I Am or I Will Be] has sent me to you  (Exo 3:14 CJB),” The question should arise, what is the nature of His being? In order to do this one must go to the first three chapters of Genesis to read the earliest account of the Lord God being who He is. There is a controversial truth found in the account of creation. That controversial truth is that the Lord God made man in His image.  For more information on this go the following link and see “Man as the Son of God” (http://www.jewishencyclopedia.com/articles/9028-judaism). See the verses below.

 26 Then God said, “Let us make humankind in our image, in the likeness of ourselves; and let them rule over the fish in the sea, the birds in the air, the animals, and over all the earth, and over every crawling creature that crawls on the earth.”
27 So God created humankind in his own image; in the image of God he created him: male and female he created them. (Gen 1:26-27 CJB)

The tetragrammaton YHWH reveals something about the Lord God.  One of the many things He revealed to His people of what great work He intended to do millenniums ago, before the common era, is found in the first name He made Himself known by. The best way to find out what that was is to become familiar with the ancient letters of that name. In order to do that, one must study each letter’s ancient pictograph without any bias. Only when this is done can there be a revelation as to what the Lord God showed to His ancient people about what He did and what He would do. The tetragrammaton is broken down letter by letter in the Complete Jewish bible in Exodus 3:15. ‘God said further to Moshe, “Say this to the people of Isra’el: ‘Yud-Heh-Vav-Heh [[ADONAI]], the God of your fathers, the God of Avraham, the God of Yitz’chak and the God of Ya’akov, has sent me to you.’ This is my name forever; this is how I am to be remembered generation after generation” (Exo 3:15 CJB).’ In order to get an understanding of these letters, one must see the pictographs that correspond to each ancient hebrew letter.  Only when this is done can one completely understand the message conveyed by each hebrew word from the perspective of an ancient hebrew. See the following link to familiarize yourself the pictographs (http://www.studylight.org/lexicons/hebrew/ahl_alphabet.html). The below quotations are taken from the above link.

  • “Yad (Yud)
    The Early Semitic pictograph of this letter is an arm and hand. The meaning of this letter is work, make and throw, the functions of the hand. The Modern Hebrew name “yud” is a derivative of the two letter word “yad” meaning “hand”, the original name for the letter.”
  • “Hey
    The original pictograph for this letter is a man standing with his arms raised out. The Modern Hebrew and original name for this letter is “hey”. The Hebrew word “hey” means “behold”, as when looking at a great sight. This word can also mean “breath” or “sigh” as one does when looking at a great sight. The meaning of the letter e is behold, look, breath, sigh and reveal or revelation from the idea of revealing a great sight by pointing it out.”
  • Waw (Vav)
    The original pictograph used in the Early Semitic script is a picture of a tent-peg. The tent pegs were made of wood and may have been Y-shaped to prevent the rope from slipping off.”
  • Hey
    The original pictograph for this letter is a man standing with his arms raised out. The Modern Hebrew and original name for this letter is “hey”. The Hebrew word “hey” means “behold”, as when looking at a great sight. This word can also mean “breath” or “sigh” as one does when looking at a great sight. The meaning of the letter e is behold, look, breath, sigh and reveal or revelation from the idea of revealing a great sight by pointing it out.”

When these pictographs are looked at carefully without any bias it is observable that:

  • 1 there are two figures
  • 2 there is working as represented by the arm and the tent-peg.

The first question that may arise is who are these two stick figures? The second question that may arise is what is the project about? The first stick figure is beginning to work. This can be seen in the way the pictographs were read from right to left. A tent peg is seen next to the second stick figure pointing to the finished work of the stick figures in the tetragrammaton YHWH.  This name of the Lord God is used by the hebrews to refer to the Lord God in the book of Exodus. The tent or tabernacle in the wilderness after the exodus of the Hebrews was made for YHWH. This is the setting where the ministry of the priesthood had been instated. This is where the broken relationship between the Lord God and His people can be seen as the ground work being laid to restore their broken relationship. The tent or tabernacle represented the Lord God. The high priest and priesthood represented an absolutely necessary  intermediary between the Lord God and humanity.

Some other relevant questions that may arise are about what time was the name YHWH revealed and to who? An in depth investigation of who the Hebrew people were is not the focus of this post. There is no need to talk at length about their culture.

It is sufficient to learn about them by uncovering the meanings of the earliest known names of their God. After the exodus, the vassal tribes of ancient Hebrews fashioned for themselves a golden calf. These people within that group of people were herdsmen. They were eliminated.

  • So I said to them, ‘Whoever has gold, take it off!’ They gave it to me and I hurled it into the fire and out came this calf!” (Exo 32:24 TNK)
  • 27 He said to them, “Thus says the LORD, the God of Israel: Each of you put sword on thigh, go back and forth from gate to gate throughout the camp, and slay brother, neighbor, and kin.”
    28 The Levites did as Moses had bidden; and some three thousand of the people fell that day. (Exo 32:27-28 TNK)

The group of people who remained did not serve the golden calf god and it is reasonable to believe they were nomads. The God they served was LORD translated from Yahweh (http://biblehub.com/interlinear/numbers/14-28.htm).  In the pictographs of the letters of the tetragrammaton for Yahweh is the tool of the tent-peg used.

  • 33 while your children roam the wilderness for forty years, suffering for your faithlessness, until the last of your carcasses is down in the wilderness.
    34 You shall bear your punishment for forty years, corresponding to the number of days — forty days — that you scouted the land: a year for each day. Thus you shall know what it means to thwart Me.
    (Num 14:33-34 TNK)

But there is another ancient name of God that reveals something about Himself. That name is Eloahh. That name reveals the nature of the God of the Hebrews as a powerful yoking God. This name of God was represented by the golden calf. The quotes below are taken from the following link (http://www.studylight.org/lexicons/hebrew/hwview.cgi?n=0433). When the 3 names of the Lord God are taken into account together a picture is formed of a holy covenant that makes an eternal holy union between God and humankind so they can live together in peace.

“H) ela (אלה ALH) AC: Swear CO: Yoke AB: ?: The yoking together of two parties. A treaty or covenant binds two parties together through an oath (yoke) . The oath included blessings for abiding by the covenant and curses for breaking the covenant (see de28) . The God of the Hebrews was seen as the older ox that is yoked to his people in a covenant relationship.” (http://www.studylight.org/lexicons/hebrew/hwview.cgi?n=0433)

 

It is with the preceding paragraphs that the groundwork is laid so that an understanding of the purpose of the work of the Lord God can be seen from the perspective of His ancient people’s divinely inspired holy scriptures. The following is one example of His work before the exodus of His people. The Word of the Lord God was in the cave with Moses while the Shekinah glory of the Lord God passes by Moses. Moses was only able to see the hand border (maybe a reference to the extremity of the arm) of the “tefillin.” See Rashi’s commentary (http://m.chabad.org/library/bible_cdo/aid/9894#showrashi=true). See the jewish encyclopedia for an explanation of the tefillin (http://www.jewishencyclopedia.com/articles/12125-phylacteries). It is uncertain whether Moses saw the knott of the phylactery of the Shekinah glory of the Lord God (http://www.jewishencyclopedia.com/articles/9398-knot).

Just as the phylacteries are fastened to the head, arms and loins or hips, so is it with the Lord God. His Word is fastened to the essence of the being of the Lord God. “Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high (Heb 1:3 KJV);” The idea that the Lord God clothes Himself is biblical “(Put ye on the Lord Jesus Christ).” In this instance He had on a “tefillin”. The Lord God’s Word was on His Shekinah glory as the Onkelos targum english states in Exo 33:23. Moses was in the shade of the Word of the Lord God. Only when the Lord God’s Word was removed could the Lord God’s Shekinah glory be seen.  See the below passage.

18 And he said, Show now unto me Thy glory:
19 but He said, Behold, I will make all the measure of My goodness pass before thee, and I will give utterance in the good name of the Word of the Lord before thee; and I will have compassion upon whom I see it right to have compassion, and will be merciful to whom I see it right to have mercy.
20 And He said, Thou canst not see the visage of My face; for no man can see Me and abide alive. And the Lord said,
21 Behold, a place is prepared before Me, and thou shalt stand upon the rock.
22 And it shall be that when the glory of My Shekinah passeth before thee, I will put thee in a cavern of the rock, and will overshadow thee with My Word until the time that I have passed by.
23 And I will make the host of angels who stand and minister before Me to pass by, and thou shalt see the handborder of the tephilla of My glorious Shekinah; but the face of the glory of My Shekinah thou canst not be able to see.
(Exo 33:18-23 PJE)

23 And I will take away the Word (dibberath) of My Glory, and thou shalt see that which is after Me, but My Aspect shall not be seen. (Exo 33:23 OKE)

 

One of many names for the Lord God is Ancient of Days. That name “Ancient of Daysis a hebrew idiomatic expression meaning Messiah, according to Lamsa (Idioms in the Bible Explained: Lamsa, George M p 43).  “As I looked on, Thrones were set in place, And the Ancient of Days took His seat. His garment was like white snow, And the hair of His head was like lamb’s wool. His throne was tongues of flame; Its wheels were blazing fire (Dan 7:9 TNK).” See the following link for an interlinear analysis: (http://biblehub.com/interlinear/daniel/7-9.htm). In Daniel’s vision the Lord God is clothed. This is another instance of the Lord God being clothed “(Put ye on the Lord Jesus Christ).” Part of His image has fire because fire is used for removing the dross from precious metals and speaks of His perfect image. His image was also in the furnace with Daniel “(He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God {they…: Chaldee there is no hurt in them} (Dan 3:25 KJV).” One of Yeshua’s names is revealed in the book of Revelation as the Alpha and the Omega. When one uses the first and last letters of the Hebrew alphabet a powerful picture of the same Yoking Lord God of the Old Testament can be seen. See the following link for each pictograph that corresponds to the aleph and the tav (http://www.studylight.org/lexicons/hebrew/ahl_alphabet.html). The aleph corresponds to the ox and the tav corresponds to the place marked. See above the golden calf that came out of the fire (Exo 32:24 TNK). This too is the image of the Lord God that was in the fire. “For silver — the crucible, for gold — the furnace, And a man is tested by his praise (Pro 27:21 TNK).” This speaks to the severe test and trial of the suffering Messiah.

The name “Ancient of Days” used for the Lord God in Dan 7:9 is used in connection with His throne and His clothing. His name lasts forever. See the following verses from Mic 5:1 and Exo 3:15. “And you, O Bethlehem of Ephrath, Least among the clans of Judah, From you one shall come forth To rule Israel for Me — One whose origin is from of old, From ancient times (Mic 5:1 TNK).” “And God said further to Moses, “Thus shall you speak to the Israelites: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you: This shall be My name forever, This My appellation for all eternity (Exo 3:15 TNK).” The Lord God’s throne lasts forever. The throne of your glory, O LORD, lasts forever and ever; the scepter of your kingdom is an upright scepter (Psa 45:7 PST (1) O LORD: O God in heaven).” What the Lord God is clothed with is a forever lasting part of His image and points to His holiness. White is the symbolic color of purity. “Come now, and let us reason together, Saith the LORD; Though your sins be as scarlet, They shall be as white as snow; Though they be red like crimson, They shall be as wool (Isa 1:18 TNK).” His name and His clothing depict the image of the Lord God as a perfect intermediary who would do what He said He would do in Genesis chapter 3 verse 15.

The “ornamented tunic” of Joseph is a typology of the Messiah’s body. This typology reveals the image of the Messiah as being clothed with favor, authority and power. Just as Joseph was second in command right next to Pharaoh so is the Messiah second in command to no one but the Lord God Himself.  “Now Israel loved Joseph best of all his sons, for he was the child of his old age; and he had made him an ornamented tunic (Gen 37:3 TNK).” See also the Hebrew Bible Transliterated “wüyiS•rä´ël ´ähab ´et-yôsëp miKKol-Bänäyw Kî|-ben-züqùnîm hû´ lô wü`äºSâ lô Kütöºnet Passîm (Gen 37:3 BHT).” The definition of the hebrew word “kethoneth” is: a tunic, under-garment, a long shirt like garment usually of linen (http://www.biblestudytools.com/lexicons/hebrew/nas/kethoneth.html). The hebrew word that immediately follows “kethoneth” is “pac.” The definition is: flat (of the hand or foot), palm, sole; of the tunic reaching to palms and soles figuratively (http://www.biblestudytools.com/lexicons/hebrew/kjv/pac.html). “Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours {colours: or, pieces} (Gen 37:3 KJV).” Both Joseph and Yeshua were each stripped of their coat. Joseph was stripped of his coat and put into the pit. Yeshua was stripped of His coat, crucified, and went to the pit of hell. Just as Joseph was taken out of the pit, so was Yeshua taken from the pit of hell and resurrected.  While Joseph is a typology of the Messiah, he was not the Messiah. “He rejected the clan of Joseph; He did not choose the tribe of Ephraim. He did choose the tribe of Judah, Mount Zion, which He loved (Psa 78:67-68 TNK).”

Yeshua (Eternal Word) is the perfect glorious covering of the Lord God’s Shekinah. Yeshua has no spot or stain. This is why He asked “Which of you convinceth me of sin? And if I say the truth, why do ye not believe me (Joh 8:46 KJV)?” “But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof (Rom 13:14 KJV).” “For as many of you as have been baptized into Christ have put on Christ (Gal 3:27 KJV).” The greek word for “put ye on” and “have put on” is “enduo.” The definition is: to sink into (clothing), put on, clothe one’s self (http://www.biblestudytools.com/lexicons/greek/kjv/enduo.html). In the time of deliverance the text of the book of Isaiah compares deliverance to being clothed with garments of triumph. “I greatly rejoice in the LORD, My whole being exults in my God. For He has clothed me with garments of triumph, Wrapped me in a robe of victory, Like a bridegroom adorned with a turban, Like a bride bedecked with her finery (Isa 61:10 TNK).” Do you want to be delivered from your earthly body? Do you desire to be changed into a heavenly being? If you earnestly desire this, it is possible in Yeshua. The bible teaches we are bone of His bone and flesh of His flesh and united as one spirit. “Don’t you know that your bodies are parts of the Messiah? So, am I to take parts of the Messiah and make them parts of a prostitute? Heaven forbid (1Co 6:15 CJB)!” “but the person who is joined to the Lord is one spirit (1Co 6:17 CJB).” The Messiah is the hope of glory. “To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory {in: or, among} (Col 1:27 KJV):” He is the same hope that the Jews, that believe in the resurrection, have. “But I know that my Vindicator lives; In the end He will testify on earth –This, after my skin will have been peeled off. But I would behold God while still in my flesh (Job 19:25-26 TNK),”  The phrase ” still in my flesh” implies there is another heavenly body that the resurrected person puts on. “I put on righteousness, and it clothed itself with me; My justice was as a robe and a diadem (Job 29:14 TNK).” This is our hope, that because Yeshua was resurrected by God the Father, we in Yeshua are assured we will be resurrected as well. “God raised up the Lord, and he will raise us up too by his power (1Co 6:14 CJB).”

The hebrew word for ancient used in the name for God in Dan 7:9 is “athiyq.” It has two different meanings in the old testament depending on its application. According to the Brown Driver Briggs hebrew lexicon, it means ancient, advanced, aged, old, taken away ,when used with the name of God in Dan 7:9,13,22 (http://www.bibletools.org/index.cfm/fuseaction/Lexicon.show/ID/H6268/%60attiyq.htm). The only other time it is used is in Isaiah chapter 23 verse 18 (http://biblehub.com/interlinear/isaiah/23-18.htm). The hebrew word “athiyq” means eminent, surpassing, choice, splendid, durable, when used with the clothing of the merchandise of Tyre (http://m.biblestudytools.com/lexicons/hebrew/nas/athiyq.html). These garments are clothing tithed and set apart as holy to the Lord God’s priests “(Put ye on the Lord Jesus Christ).” “But her profits and “hire” shall be consecrated to the LORD. They shall not be treasured or stored; rather shall her profits go to those who abide before the LORD, that they may eat their fill and clothe themselves elegantly  (Isa 23:18 TNK).” This prophecy concerning this holy clothing has yet to come as Tyre has not been restored as a major port of trade in the world dedicated to the Lord God’s service.

This is a messianic prophecy that has not yet been fulfilled. See the following link to Rashi’s commentary: (http://m.chabad.org/library/bible_cdo/aid/15954#showrashi=true). The garments of holiness in Isa 23:18 above are a reference to the holy garments the church saints will wear that will be part of their image forever. When the Lord God asked Job if he could cloth himself majestically, this was a reference to a glorious eternal heavenly garment “(Put ye on the Lord Jesus Christ).” “Deck thyself now with majesty and excellency; and array thyself with glory and beauty (Job 40:10 KJV). “When the Messiah returns to catch up or away the church some will be clothed with eternal life and some will not. THIS IS IN STARK CONTRAST TO CLOTHING THAT GLORIFIES, INCITES VIOLENCE AND/OR DEATH. This is stated in 1 Thessalonians chapter 4 verse 17 and 1 Thessalonians chapter 5 verse 3. “Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord (1Th 4:17 KJV).” “For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape (1Th 5:3 KJV).” The fig fruit that we bare will either be from the fig leaves that Adam wore to cover His shame or will be the grape fruit from the choice vine whose branches we are through faith in Yeshua, His blood, our new spirit birth uniting us to His Spirit, our seal of His Holy Spirit in us. Amen?! This only can happen by the WORD OF THE TORAH BEING TRANSFORMED FROM LEAVES THAT ADAMAH WORE TO RED ANIMAL SKINS (THE LAMB YESHUA) TO WHITE ROBES OF RIGHTEOUSNESS.  

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

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

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

52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.
53 For this corruptible must put on incorruption, and this mortal must put on immortality.
54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.
55 O death, where is thy sting? O grave, where is thy victory? {grave: or, hell}
(1Co 15:52-55 KJV)

14 From Sheol itself I will save them, Redeem them from very Death. Where, O Death, are your plagues? Your pestilence where, O Sheol? Revenge shall be far from My thoughts. (Hos 13:14 TNK)

14 “Sir,” I answered, “you know.” Then he told me, “These are the people who have come out of the Great Persecution. They have washed their robes and made them white with the blood of the Lamb. (Rev 7:14 CJB)

 8 fine linen, bright and clean has been given her to wear.” (“Fine linen” means the righteous deeds of God’s people.) (Rev 19:8 CJB)

 21 But now, quite apart from Torah, God’s way of making people righteous in his sight has been made clear – although the Torah and the Prophets give their witness to it as well –
22 and it is a righteousness that comes from God, through the faithfulness of Yeshua the Messiah, to all who continue trusting. For it makes no difference whether one is a Jew or a Gentile,
23 since all have sinned and come short of earning God’s praise.
24 By God’s grace, without earning it, all are granted the status of being considered righteous before him, through the act redeeming us from our enslavement to sin that was accomplished by the Messiah Yeshua.
(Rom 3:21-24 CJB)

 25 God put Yeshua forward as the kapparah for sin through his faithfulness in respect to his bloody sacrificial death. This vindicated God’s righteousness; because, in his forbearance, he had passed over [with neither punishment nor remission] the sins people had committed in the past;
26 and it vindicates his righteousness in the present age by showing that he is righteous himself and is also the one who makes people righteous on the ground of Yeshua’s faithfulness.
27 So what room is left for boasting? None at all! What kind of Torah excludes it? One that has to do with legalistic observance of rules? No, rather, a Torah that has to do with trusting.
 28 Therefore, we hold the view that a person comes to be considered righteous by God on the ground of trusting, which has nothing to do with legalistic observance of Torah commands. (Rom 3:25-28 CJB)

17 For if, because of the offence of one man, death ruled through that one man; how much more will those receiving the overflowing grace, that is, the gift of being considered righteous, rule in life through the one man Yeshua the Messiah! (Rom 5:17 CJB)

 21 All this happened so that just as sin ruled by means of death, so also grace might rule through causing people to be considered righteous, so that they might have eternal life, through Yeshua the Messiah, our Lord.
(Rom 5:21-1 CJB)

 28 and God chose what the world looks down on as common or regards as nothing in order to bring to nothing what the world considers important;
29 so that no one should boast before God.
30 It is his doing that you are united with the Messiah Yeshua. He has become wisdom for us from God, and righteousness and holiness and redemption as well!
31 Therefore – as the Tanakh says – “Let anyone who wants to boast, boast about ADONAI.” (1Co 1:28-31 CJB)

7 But I tell you the truth, it is to your advantage that I go away; for if I don’t go away, the comforting Counselor will not come to you. However, if I do go, I will send him to you.
8 “When he comes, he will show that the world is wrong about sin, about righteousness and about judgment –
9 about sin, in that people don’t put their trust in me;
10 about righteousness, in that I am going to the Father and you will no longer see me;
11 about judgment, in that the ruler of this world has been judged. (Joh 16:7-11 CJB)

33 “If you make a tree good, its fruit will be good; and if you make a tree bad, its fruit will be bad; for a tree is known by its fruit. (Mat 12:33 CJB)

44 Each tree is recognized by its own fruit – figs aren’t picked from thorn bushes, nor grapes from a briar patch. (Luk 6:44 CJB)

19 “Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven.
20 “For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven. (Mat 5:19-20 NKJ)

23 “Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint and anise and cummin, and have neglected the weightier matters of the law: justice and mercy and faith. These you ought to have done, without leaving the others undone. (Mat 23:23 NKJ)

 

Although the hebrew word “athiyq” is used in Dan 7:9  to describe God’s image. The Lord God’s throne and white linen He is clothed with is part of His image in the vision of Daniel above. The Messiah in the vision of Daniel in chapter 7 verse 13 has an appearance to that of a human being but His clothing is not described. “As I looked on, in the night vision, One like a human being Came with the clouds of heaven; He reached the Ancient of Days And was presented to Him (Dan 7:13 TNK).” The clothing the Lord God is clothed with in Dan 7:9  can only refer to what He would put on for His day of judgement. The idea that God clothes himself is biblical, in the sense of making known His authority, power, and glory. “Bless the LORD, O my soul; O LORD, my God, You are very great; You are clothed in glory and majesty, (Psa 104:1 TNK).” This preceding verse states the Lord God is clothed with kingly glory. The next verse  reveals the imagery of the white radiance itself as emanating from the throne and implies it is a glorious sight.  “Then I saw a great white throne and Him who sat on it, from whose face the earth and the heaven fled away. And there was found no place for them (Rev 20:11 NKJV).” Later, in Daniel chapter 10 verse 5 the appearance of the Messiah is described.  These two visions reveal that both the Lord God and the Messiah are clothed in white. They both have thrones but only the Lord God is described as being set down on it. The reason for this is because the Lord God and the Messiah are “echad” or one of each other in kind.  See Rashi’s commentary Dan chapter 7 verses 9, 13, 14 (http://www.chabad.org/library/bible_cdo/aid/16490#showrashi=true). See also Rashi’s commentary Dan chapter 10 verse 5 (http://www.chabad.org/library/bible_cdo/aid/16493#showrashi=true). A further revelation of the Messiah’s loins as being “girded with fine gold” refers to His divinity. He is the divine heir of the throne of the Lord God. “I will make man more rare than fine gold, Even man than the pure gold of Ophir (Isa 13:12 TNK).” The color of the god in Exodus 32:31 is gold. Moses went back to the LORD and said, “Alas, this people is guilty of a great sin in making for themselves a god of gold (Exo 32:31 TNK).”

  5 that I looked and saw a man dressed in linen, his loins girt in fine gold.
6 His body was like beryl, his face had the appearance of lightning, his eyes were like flaming torches, his arms and legs had the color of burnished bronze, and the sound of his speech was like the noise of a multitude.
(Dan 10:5-6 TNK)

 

Compare the above passage to Revelation chapter 1 verses 13-16 KJV. In both visions the Messiah is girt in gold. The greek word for “clothed with a garment” in verse 13 below is “enduo.”

  • Strong’s 1746 evndu,w enduo {en-doo’-o}  Meaning:  1) to sink into (clothing), put on, clothe one’s self
    Origin:  from 1722 and 1416 (in the sense of sinking into a garment); TDNT – 2:319,192; v
    Usage:  AV – put on 18, clothed with 2, clothed in 2, have on 2, clothe with 1, be endued 1, arrayed in 1, be clothed 1, vr put on 1; 29
    5765 Tense – Perfect (See 5778) Voice – Middle (See 5785) Mood – Participle (See 5796) Count – 5

13 And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.
14 His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;
15 And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters.
16 And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. (Rev 1:13-16 KJV)
 

 

 

The following are some examples of the human body compared to a temporary dwelling place for the human being’s person and life force referred to as the soul.

The Psalms Targum English in Psalm 139 and verse 15 reads: “My self is not hidden from you, for I was made in secret, I was formed in the belly of my mother (Psa 139:15 PST).” In this translation at the end of this verse the place where the psalmist says he was formed is made plain. Compare this translation to the Tanahk translation that reads: “My frame was not concealed from You when I was shaped in a hidden place, knit together in the recesses of the earth (Psa 139:15 TNK).” The Tanahk translation does not make plain the place where the psalmist is saying he was born. However, the TNK translation does have the word “knit” at the end of the verse. Whereas, the PST has the word “formed” at the end of the verse. The hebrew word “knit” is translated from is “raqam”(http://www.biblestudytools.com/lexicons/hebrew/kjv/raqam.html). That hebrew  word means to variegate, to mix colors. See the following link for a hebrew interlinear analysis (http://biblehub.com/interlinear/psalms/139-15.htm). The Word of the Lord God is omnipresent. “Where will I go from the presence of your storm-wind? And where shall I flee from your presence? If I go up to the heavens, you are there; and if I lower myself to Sheol, behold, there is your word (Psa 139:7-8 PST).” “But as for the word of the LORD, his seat is in the highest heaven forever; he has established his throne for judgment (Psa 9:8 PST).” The Word of the Lord God formed the Psalmist in his mother’s belly. “Also the darkness will not be too dark for your word, and the night, like day, will give light; like darkness, like light they are equal. For you have created my kidneys; you established me in the belly of my mother  (Psa 139:12-13 PST).” If the Word of the Lord God created the psalmist in his mother’s belly. It is certainly possible for the Word of the Lord God to cloth Himself with human flesh.

How is this possible, you might ask, for the Word of the Lord God to knit or variegate together for Himself a body of flesh? It is stated that the Word of the Lord (Yeshua) ruled over the spirit of all flesh in the Jewish Targum English, in the Old Testament. The Word of the Lord the God who ruleth over the spirit of all flesh, appoint a praiseworthy man over the people of the congregation (Num 27:16 JTE).” It is also stated that Yeshua rules over all flesh in the New Testament. The Gospel of John reads: “as You have given Him authority over all flesh, that He should give eternal life to as many as You have given Him (Joh 17:2 NKJ).” It is possible when seen in light of the Word of the Lord God’s authority over the spirit and the flesh of all men. But how can He be a man and be God at the same time if the bible makes it clear that God is not a man? Surely, this is difficult to understand. Moreover, the concept of the incarnation of the Eternal Word of God seems to compound this hard saying.

Upon closer examination, a suitable explanation is provided in 1 Corinthians. “And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit (1Co 15:45 KJV).” Herein, Yeshua’s true divine nature is revealed. This is not in conflict with what the bible teaches with regard to God not being a man. This is a being unlike any human being, in that, the Word of the Lord God is in place of the human soul. Adam’s soul is clearly contrasted to the spirit of the last Adam. The soul of the last Adam is deliberately left out from 1 Cor 15:45 above. The only glimpse into the type of being the Lord YHWH has is that He is a quickening spirit or a life-giving being. This was the divine image that Yeshua revealed to His disciples when He transfigured Himself in their presence. The earthly image is the one He “knitted” or “formed” together for Himself. Yeshua’s divinity is not His flesh. His tent of flesh is a direct making of God’s Eternal Word. Yeshua’s divinity is His Eternal Word and quickening and life-giving Holy Spirit. His tent of flesh is simply His eternal dwelling place.

 The spiritual assertion that the human body is a housing for the soul is found in the Old and New Testaments. The body is compared to a sheath in Daniel chapter 7 verse 15. From the below passage of scripture it is understandably clear that there is a life-giving human spirit within a body of flesh. The Aramaic word “nidneh” is translated as “[my] of body” in KJV. The definition is sheath (http://www.biblestudytools.com/lexicons/hebrew/kjv/nidneh-aramaic.html).

  • “As for me, Daniel, my spirit was disturbed within me and the vision of my mind alarmed me (Dan 7:15 TNK).”
  • ´etKüriyyat rûHî ´ánâ däniyyë´l Bügô´ nidnè wüHezwê rë´šî yübahálunnaºnî (Dan 7:15 BHT)
  • For an interlinear analysis see the following link (http://biblehub.com/interlinear/daniel/7-15.htm).

 

The body is compared to a tabernacle in 2 Corinthians chapter 5 verses 1-4:

1 For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made     with hands, eternal in the heavens.
2 For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven:
3 If so be that being clothed we shall not be found naked.
4 For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.
(2Co 5:1-4 KJV)

 

In the Old Testament, the body is compared to a tent that is a temporary dwelling place of the person.

  • “My habitation is plucked up and carried away from me As a shepherd’s tent; I have rolled up like a weaver my life; He will cut me off from the thrum; From day even to night wilt Thou make an end of me (Isa 38:12 TNK).

In 2 Cor 5:1 the statement “we have a building of God, an house not made with hands,” is a biblical truth. It speaks to the Christian belief that Yeshua was God with us (Immanuel) or the God tabernacle with us . “And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God (Rev 21:3 KJV).” See the following link for a greek interlinear analysis (http://biblehub.com/interlinear/2_corinthians/5-1.htm). The greek word for tabernacle in 2 Cor 5:1 is “skenos.” The definition is: a tabernacle, a tent metaphorically speaking of the human body, in which the soul dwells as in a tent, and which is taken down at death (http://www.biblestudytools.com/lexicons/greek/kjv/skenos.html).  The human body is seen from the perspective of the above scriptures as a living “tabernacle,” a living “building,” a living “house,” a living tent. A distinction is made between the earthly and the heavenly human body. The latter is a design more suitable for eternity, and implies it is glorified. In the KJV Rev 21:3 the greek word for “the tabernacle” is “skene.” This is the tabernacle that was made in the book of Exodus as the dwelling place for the Lord God. See Strong’s analysis below.

  • 4633 skhnh, skene {skay-nay’}
    Meaning:  1) tent, tabernacle, (made of green boughs, or skins or other materials) 2) of that well known movable temple of God after the pattern of which the temple at Jerusalem was built
    Origin:  apparently akin to 4632 and 4639; TDNT – 7:368,1040; n f
    Usage:  AV – tabernacle 19, habitation 1; 20

 

 

Works Cited

62a Chicago Manual of Style Footnote Entries

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

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

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

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

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

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

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Louis Segond Version 1910, keyed to Englishman’s-Strong’s Numbering System plus with Verb Parsings (LSG). Ontario, Canada: Online Bible Foundation, 1997. BibleWorks, v.8.

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

Sic/Unk Jerusalem Targum English

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

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

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

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

Salvation In No Other

July 18, 2014

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ACTS 4:12

The idea of the Eternal Word of the Lord God saving Israel can be found in Isaiah chapter 45 verse 17 but only in the Aramaic translation of the Old Testament prophetic book of Isaiah. It is my intention to bring this to your attention for the purpose of making known that the idea of the Eternal Word of the Lord saving Israel was not a foreign idea from the gentiles of the Hellenist culture. The Hellenist era didn’t start until 337 B.C. and did not end until 165 B.C.. The dating of the prophetic book of Isaiah as to it being started and completed was between the time from 762 B.C. – 680 B.C.. The Fall of the Northern Kingdom of Samaria dates at 721 B.C. It is about within this time of the fall of the Northern Kingdom to Assyria that the prophet Isaiah writes that the Lord God would save Judah and Israel.The idea of the Logos had not showed up, at least not extensively, in philosophy at the time of the Assyrian era. For instance, Aristotle (384 B.C. – 322 B.C.) wasn’t even born yet (http://www.iep.utm.edu/aristotl/). Nor had Plato (427 B.C. – 347 B.C.) come into being at the time of the dating of Isaiah (http://www.iep.utm.edu/plato/). Neither had Socrates (470 B.C. – 399 B.C.) come into history at the time of the writing of the prophetic book of Isaiah (http://www.britannica.com/EBchecked/topic/551948/Socrates). It is true that foreigners settled in the Northern Kingdom of Samaria in 672 B.C.. However, there is no question to the fact that philosophy had absolutely no influence on the Northern Kingdom of Samaria nor on the Kingdom of Judah though there was an influence of the Assyrian culture on those taken captive from the Northern Kingdom of Samaria. Later on in 586 B.C. was the fall of Jerusalem. The rise and fall of the Assyrian Empire was from 1200 B.C. through 612 B.C..

3 King Shalmaneser marched against him, and Hoshea became his vassal and paid him tribute.
4 But the king of Assyria caught Hoshea in an act of treachery: he had sent envoys to King So of Egypt, and he had not paid the tribute to the king of Assyria, as in previous years. And the king of Assyria arrested him and put him in prison.
5 Then the king of Assyria marched against the whole land; he came to Samaria and besieged it for three years.
6 In the ninth year of Hoshea, the king of Assyria captured Samaria. He deported the Israelites to Assyria and settled them in Halah, at the River Habor, at the River Gozan, and in the towns of Media. (2Ki 17:3-6 TNK)

6 For you have forsaken the ways of your people, O House of Jacob! For they are full of practices from the East, And of soothsaying like the Philistines; They abound in customs of the aliens. (Isa 2:6 TNK)

1 The LORD said to me, “Get yourself a large sheet and write on it in common script ‘For Maher-shalal-hash-baz’;
2 and call reliable witnesses, the priest Uriah and Zechariah son of Jeberechiah, to witness for Me.”
3 I was intimate with the prophetess, and she conceived and bore a son; and the LORD said to me, “Name him Maher-shalal-hash-baz.
4 For before the boy learns to call ‘Father’ and ‘Mother,’ the wealth of Damascus and the spoils of Samaria, and the delights of Rezin and of the son of Remaliah, shall be carried off before the king of Assyria.”
(Isa 8:1-4 TNK)

10 In that day, The stock of Jesse that has remained standing Shall become a standard to peoples — Nations shall seek his counsel And his abode shall be honored.
11 In that day, My Lord will apply His hand again to redeeming the other part of His people from Assyria — as also from Egypt, Pathros, Nubia, Elam, Shinar, Hamath, and the coastlands. (Isa 11:10-11 TNK)

It is sometime between the fall of the Northern Kingdom of Samaria and and the fall of Judah that it can be seen through scripture the influence of the gentile cultures upon the Northern Kingdom of Israel and Judah. There are scriptures that point to the turning of the Hebrews toward foreign gods. The dating for the books of the 2nd Samuel, 1st and 2nd Kings, and 1st and 2nd Chronicles as to its beginning and ending is 1010 B.C. – 586 B.C.. The dating of the prophetic book of Isaiah and Micah as to it being started and completed was between the time from 762 B.C. – 680 B.C.. The dating of the beginning and completion of the prophetic book of Jeremiah is 627 B.C. – 560 B.C.. There is a period of 53 years between Isaiah and Jeremiah but is covered by the books of  2 Sam, 1 and 2 Kings, 1 and 2 Chr.  See below all the scripture references that coincide with the influence of the gentile nations’ religious beliefs on Samaria and Judah.

16 They rejected all the commandments of the LORD their God; they made molten idols for themselves — two calves — and they made a sacred post and they bowed down to all the host of heaven, and they worshiped Baal. (2Ki 17:16 TNK)

3 He rebuilt the shrines that his father Hezekiah had destroyed; he erected altars for Baal and made a sacred post, as King Ahab of Israel had done. He bowed down to all the host of heaven and worshiped them, (2Ki 21:3 TNK)

4 Then the king ordered the high priest Hilkiah, the priests of the second rank, and the guards of the threshold to bring out of the Temple of the LORD all the objects made for Baal and Asherah and all the host of heaven. He burned them outside Jerusalem in the fields of Kidron, and he removed the ashes to Bethel. (2Ki 23:4 TNK)

5 He suppressed the idolatrous priests whom the kings of Judah had appointed to make offerings at the shrines in the towns of Judah and in the environs of Jerusalem, and those who made offerings to Baal, to the sun and moon and constellations — all the host of heaven. (2Ki 23:5 TNK)

21 In that day, the LORD will punish The host of heaven in heaven And the kings of the earth on earth.
22 They shall be gathered in a dungeon As captives are gathered; And shall be locked up in a prison. But after many days they shall be remembered.
23 Then the moon shall be ashamed, And the sun shall be abashed. For the LORD of Hosts will reign On Mount Zion and in Jerusalem, And the Presence will be revealed to His elders. (Isa 24:21-23 TNK)

4 All the host of heaven shall molder. The heavens shall be rolled up like a scroll, And all their host shall wither Like a leaf withering on the vine, Or shriveled fruit on a fig tree.
5 For My sword shall be drunk in the sky; Lo, it shall come down upon Edom, Upon the people I have doomed, To wreak judgment. (Isa 34:4-5 TNK)

2 and exposed to the sun, the moon, and all the host of heaven which they loved and served and followed, to which they turned and bowed down. They shall not be gathered for reburial; they shall become dung upon the face of the earth.
3 And death shall be preferable to life for all that are left of this wicked folk, in all the other places to which I shall banish them — declares the LORD of Hosts. (Jer 8:2-3 TNK)

13 the houses of Jerusalem and the houses of the kings of Judah shall be unclean, like that place Topheth — all the houses on the roofs of which offerings were made to the whole host of heaven and libations were poured out to other gods.” (Jer 19:13 TNK)

1 Manasseh was twelve years old when he became king, and he reigned fifty-five years in Jerusalem.
2 He did what was displeasing to the LORD, following the abhorrent practices of the nations that the LORD had dispossessed before the Israelites.
3 He rebuilt the shrines that his father Hezekiah had demolished; he erected altars for the Baals and made sacred posts. He bowed down to all the host of heaven and worshiped them,
4 and he built altars to them in the House of the LORD, of which the LORD had said, “My name will be in Jerusalem forever.”
5 He built altars for all the host of heaven in the two courts of the House of the LORD.
6 He consigned his sons to the fire in the Valley of Ben-hinnom, and he practiced soothsaying, divination, and sorcery, and consulted ghosts and familiar spirits; he did much that was displeasing to the LORD in order to vex Him.
7 He placed a sculptured image that he made in the House of God, of which God had said to David and to his son Solomon, “In this House and in Jerusalem, which I chose out of all the tribes of Israel, I will establish My name forever. (2Ch 33:1-7 TNK)

How the Eternal Word of the Lord God would save His people remained to be seen through the scriptures in Isaiah that talk about the Messiah being born from a virgin. It is about this time that the prophet Micah prophecies about the coming of the lord, the coming one or Messiah. Please note the Hebrew word for ancient times is “qedem” or “qedmah.” See the following link to the root word for “qedem” and “qedmah:” (http://www.studylight.org/lexicons/hebrew/hwview.cgi?n=6924). You may cross reference with the following link: (http://biblehub.com/interlinear/micah/5-2.htm). The earliest appearance and use of the Hebrew word “qedem” or “qedmah” is found in Gen 3:24. See the following verses: “He drove the man out, and stationed east of the garden of Eden the cherubim and the fiery ever-turning sword, to guard the way to the tree of life (Gen 3:24 TNK).” “wayügäºreš ´et-hä|´ädäm wayyaš•Kën miqqeºdem lügan-`ëºden ´et-haKKürùbîm wü´ët laºha† haHeºreb hammit•haPPeºket liš•mör ´et-Deºrek• `ëc ha|Hayyîm s (Gen 3:24 BHT)”

1 And you, O Bethlehem of Ephrath, Least among the clans of Judah, From you one shall come forth To rule Israel for Me — One whose origin is from of old, From ancient times.
2 Truly, He will leave them helpless Until she who is to bear has borne; Then the rest of his countrymen Shall return to the children of Israel. (Mic 5:1-2 TNK)

1 wü´aTTâ Bê|t-leºHem ´ep•räºtâ cä`îr li|h•yôt Bü´al•pê yühûdâ mimmükä lî yëcë´ li|h•yôt môšël BüyiS•rä´ël ûmôcä´ötäyw miqqeºdem mîmê `ôläm
2 läkën yiTTünëm `ad-`ët yôlëdâ yäläºdâ wüyeºter ´eHäyw yüšûbûn `al-Bünê yiS•rä´ël (Mic 5:1-2 BHT)

וְאַתָּ֞ה בֵּֽית־לֶ֣חֶם אֶפְרָ֗תָה צָעִיר֙ לִֽהְיוֹת֙ בְּאַלְפֵ֣י יְהוּדָ֔ה מִמְּךָ֙ לִ֣י יֵצֵ֔א לִֽהְי֥וֹת מוֹשֵׁ֖ל בְּיִשְׂרָאֵ֑ל וּמוֹצָאֹתָ֥יו מִקֶּ֖דֶם מִימֵ֥י עוֹלָֽם׃ (Mic 5:1 WTT)

לָכֵ֣ן יִתְּנֵ֔ם עַד־עֵ֥ת יוֹלֵדָ֖ה יָלָ֑דָה וְיֶ֣תֶר אֶחָ֔יו יְשׁוּב֖וּן עַל־בְּנֵ֥י יִשְׂרָאֵֽל׃ (Mic 5:2 WTT)

!mi particle preposition ~d,q, noun common masculine singular absolute

Hol7400 ~d,q,
~d,q,: pl. cs. ymed.q; Pr 823: — 1. in front Ps 1395; miqqedem from the front Is 911; — 2. in front = east: in the east Gn 28; eastward Gn 1311; miqqedem from the east Is 26, miqqedem l® east of Gn 324; — 3. east (as a geographical region) Gn 256; b®nê qedem Easterners Gn 291; har haqqedem Eastern Mountains = northern border of Sinai Gn 1030; — 4. temporal: before, earlier, ancient times (adv.) k®qedem as of old Je 3020; miqqedem for the first time Ne 1246, from ancient times Is 4521; — 5. (noun) antiquity, primeval times: °®lœhê qedem God from primeval times = eternal God Dt 3327. (pg 313)
Hol4726 !mi
!mi: extended form yNImi 30 ×, -yNEmi Is 3011; usu. keeps form -!mi before art., rarely otherw.; usu. assimilated, !Bemi, before gutturals & r usu. me, ~d’a’me &c., but tAyh.mi, #Wxmi; before cons. w. shewa vl{v.miK. Gn 3824; before y>: ydeymi, but ynEveY>mi Dn 122; sf. yNIM,ñmi, &amp;’M,ñmi, WNM,mi, hN”M,mi, but ^M.mi, %Memi, also yNImi (4 ×) & yNIm,ñ (6 ×), Whn>m,( Jb 412, aWh-!mi Is 182•7; ~K,mi, ~h,me, hM’heme (2 ×), ~h,n>mi (1 ×), !heme Ez 1647•52: basic meaning out of, away from: — 1. spatial, a) indicates beginning-point of motion, out of, w. y¹ƒ¹° &c. Ex 1242, w. ‘save’ 1S 1735; min-haµœr from (the door-hole) = through SS 54; min-hû° w®h¹l®°â near & far Is 182•7; b) direction of movement, w. °el: mizzan °el-zan Ps 14413 , w. (w®) ±ad Ex 223 Lv 1312, cf. mimm®k¹ w¹hinnâ away fm. you in this direction 1S 2021, mi´´®mœ°l (to) northward Jos 1927, m¢r¹µôq (flee [to]) far away Is 223; c) indicates the place in whose direction ( = where) s.thg is: miqqedem eastward, in the east Gn 28, mibbayit inside Lv 1441; — 2. temporal: a) since, from (the time of): minn®±urîm 1S 122; the beginning-point is included: mi´´®nat hayyœb¢l from the year of jubilee (on) Lv 2717; b) just after: m¢µ¹qîƒ just after awakening Ps 7320, mimmoµ¯r¹t on the very next day Gn 1934; c) after: miqq¢ƒ y¹mîm a few days later Gn 43, miyy¹mîm some time later Ju 114; d) from the time when s.thg happens: mîmê qedem in primeval times Is 3726; w. inf., mibbô° at homecoming Is 231 ; — 3. designates a) the material out of wh. s.thg is made: min-h¹°­d¹mâ Gn 219, niskêhem midd¹m their bloody drink-offerings Ps 164; b) the place of origin: miƒƒor±â from Z. Ju 132; — 4. designates a) cause: m¢rê­µ mayim because of (= at) the scent of water Jb 149, m¢rœb because of (= by) the multitude of Ez 2818; b) originator: m¢hammelek (resulted) from the king = by the king’s will 2S 337, mimmennî ûm¢hem (which word,) mine or theirs Je 4428; c) subj. of active verb becomes obj. of min- w. passive vb.: mimmê hammabbûl (all life shall be cut off) by the waters of a flood Gn 911; — 5. designates position or standard of an assessor: a) q¹‰œntî min I am small, unimportant for (= I am too small for, I am unworthy of) (all the mercies) Gn 3211; rab mimm®k¹ hadderek, journey is too far for you 1K 194; b) in expressions of comparison, more than: µ¹k¹m min, wiser than 1K 511; w. vb., gadd¢l min, make s.thg greater than 1K 147; — 6. designates the logical cause: in consequence of, because of (cf. 4a): miqqœl haqqœr¢° Is 64 , mippî yhwh by Y.’s command 2C 3612; thus mibb®lî mibbiltî, because it is not, fm. lack of; — 7. w. vbs. of fearing, hiding, protecting, warning, from, against: a) y¹r¢° min Ex 3430, str (nif.) min Gn 414 &c.; b) thus, far from > without: mippaµad without fear Jb 219; — 8. part.; a) part of a whole: mikkol-yi´r¹°¢l (men) fm. all Isr. Ex 1825, m¢harb¢h (a few) of many Je 422; b) after adj., superlative: ha‰‰ôb w®hayy¹š¹r mibb®nê the best & fittest of 2K 103; c) the part is omitted: min-´¹r¹yw = one of his princes Dn 115; w. neg., m¢±abdê (not) anyone of the servants = none of 2K 1023; d) indef. part of the whole: midd¹m some of the blood Lv 59; w. °eµ¹d, °aµat, any of the things Lv 42; — 9. min w. inf.: a) m¢°ah­bat from his loving = because he loves Dt 78; b) m¢r®°ôt (eyes) dim from seeing = too dim to see, dim so that he could not see Gn 271; c) temporal: min-šilµô °œt¹m after he sent them away 1C 88; — 10. w. oth. preps.: a) min before oth. prep.: m¢°aµar, mibbên &c., « respective preps.; b) min after oth. prep.: l®min: l®m¢r¹µôq (I will fetch my knowledge) from afar Jb 363; temporal: from long ago Is 3726; l®mibbêt l® on the inner side of Nu 187, l®mittaµat l® underneath 1K 732; l®miyyôm since the days when 2S 711; — 11. Dt 3311 min-y®qûmûn conj. that … not (if true reading). (pg 201)

It is in the verse above that the one prophesied to come was of a time long ago prophesied to come. When was the Messiah prophesied to come? This time goes all the way back to the time when the book of Genesis was written. See the following verse: “I will put enmity Between you and the woman, And between your offspring and hers; They shall strike at your head, And you shall strike at their heel (Gen 3:15 TNK).” We learn from the prior verse that the Messiah was prophesied to be born of a woman. Would there be a sign of the coming of the Messiah? The answer is yes. Without a sign, the coming time of the Messiah would remain unknown. Without the aid of the stars as signs from the Lord God to help point the Hebrews to the coming time of the Messiah, they would be, in a sense, left in the dark. Surely, that day would come and catch them off guard because the only other prophecy to give them a more exact time is from Mal 3:1. See the following verse: “Behold, I am sending My messenger to clear the way before Me, and the Lord whom you seek shall come to His Temple suddenly. As for the angel of the covenant that you desire, he is already coming (Mal 3:1 TNK).” But what would that sign be? We are told in Isa 7:14 it was a sign of God. We learn from scripture that God sets the stars in heaven as a sign, not to be worshiped, but as a sign. See the following verse: “God said, “Let there be lights in the expanse of the sky to separate day from night; they shall serve as signs for the set times — the days and the years (Gen 1:14 TNK);” There were astrologers that worshiped the host of heaven. But there were seekers of the coming Messiah. See the verses below.

1 After Yeshua was born in Beit-Lechem in the land of Y’hudah during the time when Herod was king, Magi from the east came to Yerushalayim
2 and asked, “Where is the newborn King of the Jews? For we saw his star in the east and have come to worship him.” (Mat 2:1-2 CJB)

17 What I see for them is not yet, What I behold will not be soon: A star rises from Jacob, A scepter comes forth from Israel; It smashes the brow of Moab, The foundation of all children of Seth. (Num 24:17 TNK)

17 ´er•´eºnnû wülö´ `aTTâ ´ášûreºnnû wülö´ qärôb Därak• Kôkäb mi|yya`áqöb wüqäm šëºbe† miyyiS•rä´ël ûmäHac Pa´átê mô´äb wüqar•qar Kol-Bünê-šët (Num 24:17 BHT)

אֶרְאֶ֙נּוּ֙ וְלֹ֣א עַתָּ֔ה אֲשׁוּרֶ֖נּוּ וְלֹ֣א קָר֑וֹב דָּרַ֙ךְ כּוֹכָ֜ב מִֽיַּעֲקֹ֗ב וְקָ֥ם שֵׁ֙בֶט֙ מִיִּשְׂרָאֵ֔ל וּמָחַץ֙ פַּאֲתֵ֣י מוֹאָ֔ב וְקַרְקַ֖ר כָּל־בְּנֵי־שֵֽׁת׃ (Num 24:17 WTT)

bk’AK noun common masculine singular absolute

Hol3712 bk’AK
bk’AK: cs. bk;AK; pl. ~ybik’AK, ybek.AK, sf. ~h,ybek.AK: star Gn 116, kôk®bê hašš¹mayim Gn 2212; rœ°š kôk¹bîm pole of the heavens Jb 2212; w. y¹ƒâ come out Ne 415. (pg 152)

 

It is plain to see that the Hebrew people were searching for a sign as revealed in 1st and 2nd Kings, Isaiah and Jeremiah. They were looking up to the heavens and worshipping  what they thought was the star of David, in my opinion. In Mic 5:1 and Num 24:17 mentioned above, it is my belief that one verse compliments the other to give a more complete picture as to the importance of the stars in ancient times. In Mic 5:1 the Messiah is prophesied from the east or of old (http://www.studylight.org/lexicons/hebrew/hwview.cgi?n=6924). In Num 24:17 a star is mentioned as coming from Jacob. It is my belief that the magen star of David may have been worshiped by some but sought after as a sign by others. How else would the Hebrew people know when? I say this because there are three Hebrew letters that make up the word David. These three Hebrew letters are the dalet, vav, and dalet. The form of the dalet and vav dating from 1,000 B.C. of these letters forms what looks like a star with a horizon and a hook in the middle for the star to hang onto. See the below links.

We also learn about what the sign of son of Jesse might possibly have been from Isa 11:10. “And it shall come to pass in that day, that the root of Jesse, that standeth for an ensign of the peoples, unto him shall the nations seek; and his resting-place shall be glorious (Isa 11:10 JPS).” Lets compare the old version of the Tanakh with the newer version of the Tanakh. See the following verse: “In that day, The stock of Jesse that has remained standing Shall become a standard to peoples — Nations shall seek his counsel And his abode shall be honored (Isa 11:10 TNK).” In the old version the son of Jesse will be an “ensign of the peoples” while in the newer version  the son of Jesse will be “a standard to peoples.” See the Hebrew bible transliterated and Westminster Hebrew Old Testament and Westminster Hebrew Morphology with the Holladay entry for “ensign” and “standard.”

10 wühäyâ Bayyôm hahû´ šöºreš yìšay ´ášer `ömëd lünës `ammîm ´ëläyw Gôyìm yid•röºšû wühäy•tâ münùHätô Käbôd P (Isa 11:10 BHT)

10 וְהָיָה֙ בַּיּ֣וֹם הַה֔וּא שֹׁ֣רֶשׁ יִשַׁ֗י אֲשֶׁ֤ר עֹמֵד֙ לְנֵ֣ס עַמִּ֔ים אֵלָ֖יו גּוֹיִ֣ם יִדְרֹ֑שׁוּ וְהָיְתָ֥ה מְנֻחָת֖וֹ כָּבֽוֹד׃ פ
(Isa 11:10 WTT)

l. particle preposition snE noun common masculine singular construct

Hol5567 snE
snE: sf. ySinI: — 1. signal pole (w. rags tied on) Nu 218, n¹´¹° n¢s Je 46; h¹yâ l®n¢s become a warning Nu 2610; — 2. banner, standard: Is 319, = flag 183; yhwh nissî = name of an altar Ex 1715. (pg 239)
Hol3984 l.
I l.: exc. w. sf., alw. proclitic; before consonant w. shewa, li-; otherw. follows next vowel: la±­mœd, le°®hœb, loµ¯lî; before accented syl., l¹-: l¹bé‰aµ, l¹zeh, w. monosyl.
inf., l¹t¢t (but l®t¢t before gen. Gn 163, also l®µœm lô Hg 16) & l¹TÄtet, but l®tittî; special cases: rmoale, hwhyl;; syncope of h betw. 2 vowels w. art.: l®hammelek > lammelek, l®h¹rœ°š > l¹rœ°š, occasionally w. inf. nif. l®h¢r¹°ôt > l¢r¹°ôt & hif. l®hamrôt > lamrôt; w. sf.: Al (15 ×, acc. to M.T., written al{, also aL{), Hl’ (hl’ Nu 324 Zc 511 Rt 114), ^l. (hk’l. Gn 2737 2S 1822 Is 36), %l'(, f. %l’ & ykil’ñ 2K 42 & SS 213 (Qr %l’), yli, ~h,l’, hM’heñl’ & « Aml’ñ, !h,l’, hN”heñl’ (!hel’ Rt 113), ~k,l’ f. hn”k,ñl’ Ez 1318 (!k,l’ never appears), Wnl’ñ; alw. prep., expressing existence or action towards, over against, or for s.thg or s.one: — 1. spatial: to, towards: movement in a given direction (arrival at a destination not at issue): lammizraµ to the east Ne 326, l®f¹nîm forward Je 724; p¹nâ l®darkô turn to his own way Is 536; — 2. to (expressing arrival at destination): l¹°¹reƒ to the ground Ps 4426, q¹rab laššaµat comes near to the Pit Jb 3322; — 3. temporal: a) until: labbœqer Dt 164, lammœ±¢d 1S 138, l®±ôl¹m forever Gn 322; b) at, in: l®±¢t ±ereb at the time of evening, in the eve. Gn 811, l®rû­µ hayyôm in the cool of the evening Gn 38; l®yôm p®quddâ on the day of … Is 103, lamm¹‰¹r during rain Je 1013; w. inf. l®da±tô when he knows Is 715; c) for a time > for a duration: l®y¹mîm ±ôd šib±â after 7 more days Gn 74, lišn¹tayim after 2 years 2S 1323; — 4. direction (no physical movement): niksaftâ l®bêt you long for the house of Gn 3130; he°®mîn l¹hem feel secure toward them = believe them Je 4014; — 5. therefore w. vbs. of saying, of, about: °imrî lî say of me Gn 2013; l®±ittîm … nibb¹° prophesy of times … Ez 1227; therefore in superscriptions: lann®bî°îm concerning the prophets Je 239; — 6. intention, purpose of an action: office or station to which s.one is appointed (in Eng. into, … to be …, or 2 acc.): ±¹´â l® Gn 122, n¹tan l® 176, ´¹m l® Is 520 all: make s.one s.thg; b¹nâ l® build out into Gn 222; material or obj. into which s.thg is made: ´¹raf l® burn to (lime) Am 21; so sim. l®lœ°-l¹h as if they were not hers Jb 3916; l®°akz¹r (have become) s.thg cruel La 43; — 7. ‘dat. of advantage, disadvantage,’ indicating the pers. for whose (dis)advantage an action is performed: a) ‰ôb lô good w. regard to = good for him, an advantage to him Jb 103; h¢nî­µ l¹kem grant safety for you Dt 1210; so w. vbs. of giving, inflicting, sending, &c.; b) mar l¹h, bitter for her La 14; (means of salvation) for = against: l®µa‰‰¹°t ûl®niddâ against sin & uncleanness Zc 131; c) in the interest of, in favor of: h¹yâ l¹nû was for us Ps 1241; — 8. ‘ethical dat.’: pers. ref. same as subj. of vb., emphasizing the interest or share the subj. has in the action; oft. omitted in Eng. transl.: wayy¢lek lô he went (for himsf.) Ex 1827, watt¢šeb l¹h Gn 2116; oft. w. impv. lek-l®k¹, go Gn 121, b®raµ l®k¹, flee 2743; — 9. expresses belonging (to a given party, group, leader): h¢mmâ l®y¹rob±¹m are of (the people of) Jeroboam 1K 1411, lœ° °ehyeh l¹kem I am not concerned w. you Ho 19; — 10. > ‘dat. of possession’: y¢š lî & °ên lî I (do not) have > (elliptical) lî ‘belongs to me’: lô hayy¹m the sea is his Ps 955; — 11. preparation, disposition, fitness: yôm l®yhwh, a day (prepared) for Y. Is 212, l¹kem l®da±at it is your affair to know Mi 31, lœ° l¹kem it is not your affair Ezr 43, l®yhwh hayšû±â help lies w. Y. Ps 39, l¹°¹d¹m (does not) lie w. man = in the power, disposition of man Je 1023; °al lamm®l¹kîm it is not for kings = kings are not to (drink wine) Pr 314; °ên lî kesef, it is not a matter of (silver) 2S 214; — 12. expresses result, product of an action: wayhî h¹°¹dam l®nefeš µayyâ changed into a living
being Gn 27, wayyiben yhwh °et-haƒƒ¢l¹± l®°iššâ into a woman 222; wayy¢ƒ¢° l®µofšî go out as a free man Ex 212; — 13. genitive-relationship for indef. nouns: b¢n l®yišay a son of Jesse 1S 1618, °œh¢b l®d¹wid a friend of D. 1K 515, mizmôr l®d¹wid Ps 31 & oft.; — 14. thus l® replaces gen. a) after a noun or noun-substitute wh. cannot be (specifically) in the cs.: °aµat l¹hem one of them Ez 16, š®nat š®tayim l®d¹r®y¹weš = in the 2nd year of D. Hg 11, dimkem l®nafšœtêkem your own blood Gn 95; b) instead of 2 gens.: dibrê hayy¹mîm l®malkê of the kings of 1K 1531; — 15. reinforces a prep.: mittaµat l® Gn 17, s¹bîb l® Ex 1613; — 16. expressing w. a noun an adverbial phrase of situation, manner: l¹rœb in abundance Gn 4816, l¹‰œhar in clearness Ex 2410; w. sf. l®°ittî I comfortably Gn 3314, l®baddô he alone 4420; — 17. distributive: a) w. sg. repeated: labbœqer labbœqer, every morning 1C 927; b) w. pl.: lirg¹±îm every moment Is 273; — 18. specification: expresses that in respect to wh. s.thg is affirmed: in (regard to), concerning: l®±œšer (excelled everyone) in riches 1K 1023, l®m¹tôq (like honey) in sweetness Ez 33; lô with ƒiwwâ concerning him Est 32; ? > l® of comparison: ƒ¹±îr lihyôt too little to be Mi 51, ‰ôbîm… l®rê­µ sweeter than… SS 13; — 19. indicates the composition of the whole by sections: according to, by: l®mînô according to its kind Gn 111, ûl®°alfêkem and by your 1000’s 1S 1019 , h¹°¹reƒ l®°ark¹h ûl®roµb¹h the land by ( = in) its length & breadth Gn 1317; — 20. in the later period, like Aram., l® (in relation to, in the direction of) may introduce the logical dir. obj., usu. pers.: w. q¹r¹° Gn 15, l¹qaµ Je 402, ±¹zab 1C 1637 &c.; — 21. in mng. namely, logical apposition: l®malkê namely the kings of Je 118; l®kol-k®lê specifically all the utensils of Ex 2719 ; — 22. introduces cause or reason: for, because of: lifƒ®±î for wounding me Gn 423, l®rekeb Is 369; — 23. w. pass. vbs. introduces the originator of the action (subj. of corresponding active vb.): b¹rûk °abr¹m l®°¢l blessed be A. by God Gn 1419, nibµar l®kœl is preferred by all Je 83; — 24. used w. labels, inscriptions, but best omitted in transl.: l®mah¢r š- Is 81, lîhûdâ Ez 3716; — 25. l® w. inf., expressing: a) purpose: lir°ôt (in order) to see Gn 115, lihyôt °alm¹nôt š®l¹l¹m (different subj.) in order that widows might be their spoil Is 102; b) completion of incomplete verbal ideas: after y¹kœl be able to Gn 451 °¹bâ want to Ex 1027, µ¹f¢ƒ delight to Ju 1323, µ¹dal cease Ps 364; c) a more precise determination of the governing vb., translated adverbially: hê‰îb lir°ôt see rightly Je 112, hirbâ la±­´ôt do much 2K 216, higdîl la±­´ôt do s.thg great Jl 221; d) accompanying circumstance: liš°ôl (know that your wickedness is great) in that you asked 1S 1217; l®l¢dâ (no strength) that one might bring forth (children) Is 373; l¢°môr namely (« I °¹mar 2.); e) h¹yâ w. l® & inf.: wayhî lidrôš he aimed to seek 2C 265, wayhî lisgœr was to be closed Jos 25, w®h¹yâ l®b¹±¢r is to be grazed off Is 55; f) after y¢š: y¢š l®dabb¢r it is necessary to speak 2K 413; y¢š l®yhwh l¹tet l®k¹ Y. can give you 2C 259; g) after lœ°, l® & inf.: lœ° l®hityaµ¢š was not to be registered 1C 51, lœ° l¹ƒ¢°t no one may ( = is to) carry 1C 152; h) l® & inf. as the vb. of an indep. clause, equivalent to saying that s.thg will, must, is to happen: meh la±­´ôt what can one do? 2K 413, ma lla±­´ôt what was there ( = would there have been) to do? Is 54; wayhî haššemeš l¹bô° was setting Gn 1512; l®hakkôt you should have struck 2K 1319; — i) time: lifnôt ±ereb toward evening Gn 2463, lifnôt bœqer Ex 1427. (pg 169)
II l.: emphatic, vocative: is evident e.g. be-
fore impv.: l®hôšî±¢nî do save me! Is 3820; before subj., for emphasis: l®yhwh maginn¢nû yes, Y. is our shield Ps 8919, kîl®keleb µay hû° ‰ôb for certainly a living dog is better … Ec 94; before pred.: bat-±ammî l®°akz¹r is certainly cruel La 43; for reinforcement: l®kol-n¹dîb everyone who is willing 1C 2821; to sum up at the end of a narrative: l®sîµôn … l®±ôg namely S. & Og Ps 13510f; this l® is oft. debatable, or identified w. I l® 20.; written al{ 1S 209 2K 526. (pg 170)

Some questions that should be asked before taking a hard look at Isa 7:14 are:

  1. What is the sign of the Lord?
  2. Is the Lord God’s name in this child prophesied to be born?
  3. Of what significance is the name Immanuel?

This child was to be the sign of the new covenant. The old covenant was represented by the ark of the covenant. But this covenant was to be done away with, according to Jer 3:16. “And when you increase and are fertile in the land, in those days — declares the LORD — men shall no longer speak of the Ark of the Covenant of the LORD, nor shall it come to mind. They shall not mention it, or miss it, or make another (Jer 3:16 TNK).” Because this sign of the covenant was taken away, what would the new sign be?

  • “Just as Moshe lifted up the serpent in the desert, so must the Son of Man be lifted up (Joh 3:14 CJB);”
  • “As for me, when I am lifted up from the earth, I will draw everyone to myself (Joh 12:32 CJB).”
  • “”The crowd answered, “We have learned from the Torah that the Messiah remains forever. How is it that you say the Son of Man has to be ‘lifted up’? Who is this ‘Son of Man’?”” (Joh 12:34 CJB)
  • “So Yeshua said, “When you lift up the Son of Man, then you will know that I AM [who I say I am], and that of myself I do nothing, but say only what the Father has taught me. (Joh 8:28 CJB)”

Let us look at this scripture with regard to the eisegesis of it, the Hebrew word “oth.”  See the following link to the Hebrew root word and the Strongs H226 before you write this off as my own interpretation: (http://www.studylight.org/lexicons/hebrew/hwview.cgi?n=226). Yeshua said of Himself that He is the sign. He said He, meaning Himself, must be lifted up just as the sign of Moses was to be lifted up. The Hebrew letters that represent this word are:

1. “Al (Aleph)
The original pictograph for this letter is a picture of an ox head – a representing strength and power from the work performed by the animal. This pictograph also represents a chief or other leader. When two oxen are yoked together for pulling a wagon or plow, one is the older and more experienced one who leads the other. Within the clan, tribe or family the chief or father is seen as the elder who is yoked to the others as the leader and teacher.” (http://www.studylight.org/lexicons/hebrew/ahl_alphabet.html#al)

2. “Waw (Vav)

The original pictograph used in the Early Semitic script is a f, a picture of a tent peg. The tent pegs were made of wood and may have been Y-shaped to prevent the rope from slipping off.

The Modern Hebrew name for this letter is “vav”, a word meaning “peg” or “hook”. This letter is used in Modern Hebrew as a consonant with a “v” sound and as a vowel. If the Modern Hebrew letter appears as וֹ, it is the vowel sound “ow” and if it appears as וּ, it is the vowel sound “uw”. When used as a vowel the ancient pronunciation was also an “ow” or “uw”. In each of the consonant/vowel letters of the Ancient Hebrew language the pronunciation of the consonant is closely related to the pronunciation of the vowel such as the letter “hey” (See above) is “h” and “eh” and the pronunciation of the letter “yud” (See below) is “y” and “iy”. For this reason, it is probable that the original pronunciation of the letter f was with a “w”. In Modern Arabic language, this letter is also pronounced with a “w”. Therefore, the original name of this letter would have been “waw” instead of “vav”.

As the pictograph indicates, this letter represents a peg or hook, which are used for securing something. The meaning of this letter is to add or secure.

This letter is frequently used as a prefix to words to mean “and” in the sense of adding things together.

The Early Semitic f evolved into the f in the Middle Semitic script. This letter then became the f of the Late Semitic script and evolved into the Modern Hebrew ו. The Middle Semitic letter was adopted by the Greeks and the Romans to be the letter F but was dropped from the Greek alphabet later. The Late Semitic form of the letter became the number 9.” (http://www.studylight.org/lexicons/hebrew/ahl_alphabet.html#al)

3. “Taw (Tav)

The Ancient picture t is a type of “mark”, probably of two sticks crossed to mark a place similar to the Egyptian hieroglyph of , a picture of two crossed sticks. This letter has the meanings of mark, sign or signature.

The Modern Hebrew, Arabic and Greek names for this letter is tav (or taw), a Hebrew word meaning, mark. Hebrew, Greek and Arabic agree that the sound for this letter is “t”.

The early pictograph t evolved into t in the Middle Semitic script and continued to evolve into t in the Late Semitic Script. From the middle Semitic script comes the Modern Hebrew ת. The Early Semitic script is the origin of the Greek letter T and the Latin T.” (http://www.studylight.org/lexicons/hebrew/ahl_alphabet.html#al)

The Lord God’s name is certainly in this child. The name Immanuel means God with us. See the following link: (http://www.jewishencyclopedia.com/articles/8086-immanuel). Since God is making this covenant sign with all flesh, it only makes perfect sense that the name of God is in this child. How could God save all Israel and all the gentiles without a covenant as stated in Jeremiah chapter 31 verse 31: “See, a time is coming — declares the LORD — when I will make a new covenant with the House of Israel and the House of Judah (Jer 31:31 TNK).” But, just what is that new covenant?

Let us pay particular attention to Hol entry 246 below. I have highlighted it in red. See below Isa 7:14 Tanakh, Hebrew Bible Transliterated, Westminster Leningrad Hebrew Old Testament and Westminster Hebrew Morphology with Holladay entries starting from right to left.

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

14 läkën yiTTën ´ádönäy hû´ läkem ´ôt hinnË hä`al•mâ härâ wüyöleºdet Bën wüqärä´t šümô `immäºnû ´ël (Isa 7:14 BHT)

14 לָ֠כֵן יִתֵּ֙ן אֲדֹנָ֥י ה֛וּא לָכֶ֖ם א֑וֹת הִנֵּ֣ה הָעַלְמָ֗ה הָרָה֙ וְיֹלֶ֣דֶת בֵּ֔ן וְקָרָ֥את שְׁמ֖וֹ עִמָּ֥נוּ אֵֽל׃ (Isa 7:14 WTT)

l. particle preposition !Ke particle adverb homonym 2

Hol3818 !Ke
I !Ke: pl. ~ynIKe: — 1. rightly, justly, aptly 1S 2317; — 2. morally: a) upright, honest Gn 4211; b) w. ±¹´â do right Ec 810, w. dibber be right Ex 1029; c) lœ°-k¢n = wrong Is 2310; w. ±¹´â 2K 79; untrue (words) 2K 174; — 3. confirming: of course Jos 44.
(pg 160)
II !Ke (ca. 340 ×), -!K, Gn 4410 Jb 527; < I; adv.: — 1. so, thus (= as has just been said) (120 ×) Gn 17; lœ° k¢n Ex 1014; — 2. so, thus (= as is now to be said) Gn 2926; — 3. just so, (just) the same way Ex 711; — 4. so in var. extended mngs.: = therefore, that is why Ps 635; = so much 1K 1012 ; = something like it 1K 1020; — 5. as … so: a) k® … k¢n Dt 820 (60 ×); b) ka°­šer … k¢n Gn 4113 (66 ×); c) k®mô … kên Is 2617; — 6. just as … so: k®kœl … k¢n 2S 717, k®kœl °­šer … k¢n Gn 622 (10 ×); — 7. so … as: a) k¢n … k® Ex 1014; b) k¢n … ka°­šer Gn 185; — 8. temporal: then: a) unaccented: Ps 619; b) °aµ­rê-k¢n (« °aµar II 3) afterwards Gn 65 & oft.; c) b®k¢n so then Ec 810; d) ±ad-k¢n until then Ne 216; — 9. var.: a) « l¹k¢n & ±al-k¢n; b) l¹k¢n = lœ° k¢n ? Gn 415; c) as continuation, k¢n … w®k¢n Nu 234. (pg 160)

Hol4127 !kel’
!kel’ (188 ×): I l. + II !Ke: — 1. therefore Ex 66 (ca. 80 ×); l¹k¢n kœh °¹mar yhwh 2K 1932 (66 ×, 22 × Je), w®l¹k¢n 1S 314; many similar phrases, esp. in prophetic contexts; — 2. for this Gn 3015 Is 617 †; — 3. indeed, all right (II l.) 1S 282 Je 233 † (oth.: 1.). (pg 177)
Hol3984 l.
I l.: exc. w. sf., alw. proclitic; before consonant w. shewa, li-; otherw. follows next vowel: la±­mœd, le°®hœb, loµ¯lî; before accented syl., l¹-: l¹bé‰aµ, l¹zeh, w. monosyl.
inf., l¹t¢t (but l®t¢t before gen. Gn 163, also l®µœm lô Hg 16) & l¹TÄtet, but l®tittî; special cases: rmoale, hwhyl;; syncope of h betw. 2 vowels w. art.: l®hammelek > lammelek, l®h¹rœ°š > l¹rœ°š, occasionally w. inf. nif. l®h¢r¹°ôt > l¢r¹°ôt & hif. l®hamrôt > lamrôt; w. sf.: Al (15 ×, acc. to M.T., written al{, also aL{), Hl’ (hl’ Nu 324 Zc 511 Rt 114), ^l. (hk’l. Gn 2737 2S 1822 Is 36), %l'(, f. %l’ & ykil’ñ 2K 42 & SS 213 (Qr %l’), yli, ~h,l’, hM’heñl’ & « Aml’ñ, !h,l’, hN”heñl’ (!hel’ Rt 113), ~k,l’ f. hn”k,ñl’ Ez 1318 (!k,l’ never appears), Wnl’ñ; alw. prep., expressing existence or action towards, over against, or for s.thg or s.one: — 1. spatial: to, towards: movement in a given direction (arrival at a destination not at issue): lammizraµ to the east Ne 326, l®f¹nîm forward Je 724; p¹nâ l®darkô turn to his own way Is 536; — 2. to (expressing arrival at destination): l¹°¹reƒ to the ground Ps 4426, q¹rab laššaµat comes near to the Pit Jb 3322; — 3. temporal: a) until: labbœqer Dt 164, lammœ±¢d 1S 138, l®±ôl¹m forever Gn 322; b) at, in: l®±¢t ±ereb at the time of evening, in the eve. Gn 811, l®rû­µ hayyôm in the cool of the evening Gn 38; l®yôm p®quddâ on the day of … Is 103, lamm¹‰¹r during rain Je 1013; w. inf. l®da±tô when he knows Is 715; c) for a time > for a duration: l®y¹mîm ±ôd šib±â after 7 more days Gn 74, lišn¹tayim after 2 years 2S 1323; — 4. direction (no physical movement): niksaftâ l®bêt you long for the house of Gn 3130; he°®mîn l¹hem feel secure toward them = believe them Je 4014; — 5. therefore w. vbs. of saying, of, about: °imrî lî say of me Gn 2013; l®±ittîm … nibb¹° prophesy of times … Ez 1227; therefore in superscriptions: lann®bî°îm concerning the prophets Je 239; — 6. intention, purpose of an action: office or station to which s.one is appointed (in Eng. into, … to be …, or 2 acc.): ±¹´â l® Gn 122, n¹tan l® 176, ´¹m l® Is 520 all: make s.one s.thg; b¹nâ l® build out into Gn 222; material or obj. into which s.thg is made: ´¹raf l® burn to (lime) Am 21; so sim. l®lœ°-l¹h as if they were not hers Jb 3916; l®°akz¹r (have become) s.thg cruel La 43; — 7. ‘dat. of advantage, disadvantage,’ indicating the pers. for whose (dis)advantage an action is performed: a) ‰ôb lô good w. regard to = good for him, an advantage to him Jb 103; h¢nî­µ l¹kem grant safety for you Dt 1210; so w. vbs. of giving, inflicting, sending, &c.; b) mar l¹h, bitter for her La 14; (means of salvation) for = against: l®µa‰‰¹°t ûl®niddâ against sin & uncleanness Zc 131; c) in the interest of, in favor of: h¹yâ l¹nû was for us Ps 1241; — 8. ‘ethical dat.’: pers. ref. same as subj. of vb., emphasizing the interest or share the subj. has in the action; oft. omitted in Eng. transl.: wayy¢lek lô he went (for himsf.) Ex 1827, watt¢šeb l¹h Gn 2116; oft. w. impv. lek-l®k¹, go Gn 121, b®raµ l®k¹, flee 2743; — 9. expresses belonging (to a given party, group, leader): h¢mmâ l®y¹rob±¹m are of (the people of) Jeroboam 1K 1411, lœ° °ehyeh l¹kem I am not concerned w. you Ho 19; — 10. > ‘dat. of possession’: y¢š lî & °ên lî I (do not) have > (elliptical) lî ‘belongs to me’: lô hayy¹m the sea is his Ps 955; — 11. preparation, disposition, fitness: yôm l®yhwh, a day (prepared) for Y. Is 212, l¹kem l®da±at it is your affair to know Mi 31, lœ° l¹kem it is not your affair Ezr 43, l®yhwh hayšû±â help lies w. Y. Ps 39, l¹°¹d¹m (does not) lie w. man = in the power, disposition of man Je 1023; °al lamm®l¹kîm it is not for kings = kings are not to (drink wine) Pr 314; °ên lî kesef, it is not a matter of (silver) 2S 214; — 12. expresses result, product of an action: wayhî h¹°¹dam l®nefeš µayyâ changed into a living
being Gn 27, wayyiben yhwh °et-haƒƒ¢l¹± l®°iššâ into a woman 222; wayy¢ƒ¢° l®µofšî go out as a free man Ex 212; — 13. genitive-relationship for indef. nouns: b¢n l®yišay a son of Jesse 1S 1618, °œh¢b l®d¹wid a friend of D. 1K 515, mizmôr l®d¹wid Ps 31 & oft.; — 14. thus l® replaces gen. a) after a noun or noun-substitute wh. cannot be (specifically) in the cs.: °aµat l¹hem one of them Ez 16, š®nat š®tayim l®d¹r®y¹weš = in the 2nd year of D. Hg 11, dimkem l®nafšœtêkem your own blood Gn 95; b) instead of 2 gens.: dibrê hayy¹mîm l®malkê of the kings of 1K 1531; — 15. reinforces a prep.: mittaµat l® Gn 17, s¹bîb l® Ex 1613; — 16. expressing w. a noun an adverbial phrase of situation, manner: l¹rœb in abundance Gn 4816, l¹‰œhar in clearness Ex 2410; w. sf. l®°ittî I comfortably Gn 3314, l®baddô he alone 4420; — 17. distributive: a) w. sg. repeated: labbœqer labbœqer, every morning 1C 927; b) w. pl.: lirg¹±îm every moment Is 273; — 18. specification: expresses that in respect to wh. s.thg is affirmed: in (regard to), concerning: l®±œšer (excelled everyone) in riches 1K 1023, l®m¹tôq (like honey) in sweetness Ez 33; lô with ƒiwwâ concerning him Est 32; ? > l® of comparison: ƒ¹±îr lihyôt too little to be Mi 51, ‰ôbîm… l®rê­µ sweeter than… SS 13; — 19. indicates the composition of the whole by sections: according to, by: l®mînô according to its kind Gn 111, ûl®°alfêkem and by your 1000’s 1S 1019 , h¹°¹reƒ l®°ark¹h ûl®roµb¹h the land by ( = in) its length & breadth Gn 1317; — 20. in the later period, like Aram., l® (in relation to, in the direction of) may introduce the logical dir. obj., usu. pers.: w. q¹r¹° Gn 15, l¹qaµ Je 402, ±¹zab 1C 1637 &c.; — 21. in mng. namely, logical apposition: l®malkê namely the kings of Je 118; l®kol-k®lê specifically all the utensils of Ex 2719 ; — 22. introduces cause or reason: for, because of: lifƒ®±î for wounding me Gn 423, l®rekeb Is 369; — 23. w. pass. vbs. introduces the originator of the action (subj. of corresponding active vb.): b¹rûk °abr¹m l®°¢l blessed be A. by God Gn 1419, nibµar l®kœl is preferred by all Je 83; — 24. used w. labels, inscriptions, but best omitted in transl.: l®mah¢r š- Is 81, lîhûdâ Ez 3716; — 25. l® w. inf., expressing: a) purpose: lir°ôt (in order) to see Gn 115, lihyôt °alm¹nôt š®l¹l¹m (different subj.) in order that widows might be their spoil Is 102; b) completion of incomplete verbal ideas: after y¹kœl be able to Gn 451 °¹bâ want to Ex 1027, µ¹f¢ƒ delight to Ju 1323, µ¹dal cease Ps 364; c) a more precise determination of the governing vb., translated adverbially: hê‰îb lir°ôt see rightly Je 112, hirbâ la±­´ôt do much 2K 216, higdîl la±­´ôt do s.thg great Jl 221; d) accompanying circumstance: liš°ôl (know that your wickedness is great) in that you asked 1S 1217; l®l¢dâ (no strength) that one might bring forth (children) Is 373; l¢°môr namely (« I °¹mar 2.); e) h¹yâ w. l® & inf.: wayhî lidrôš he aimed to seek 2C 265, wayhî lisgœr was to be closed Jos 25, w®h¹yâ l®b¹±¢r is to be grazed off Is 55; f) after y¢š: y¢š l®dabb¢r it is necessary to speak 2K 413; y¢š l®yhwh l¹tet l®k¹ Y. can give you 2C 259; g) after lœ°, l® & inf.: lœ° l®hityaµ¢š was not to be registered 1C 51, lœ° l¹ƒ¢°t no one may ( = is to) carry 1C 152; h) l® & inf. as the vb. of an indep. clause, equivalent to saying that s.thg will, must, is to happen: meh la±­´ôt what can one do? 2K 413, ma lla±­´ôt what was there ( = would there have been) to do? Is 54; wayhî haššemeš l¹bô° was setting Gn 1512; l®hakkôt you should have struck 2K 1319; — i) time: lifnôt ±ereb toward evening Gn 2463, lifnôt bœqer Ex 1427. (pg 169)
II l.: emphatic, vocative: is evident e.g. be-
fore impv.: l®hôšî±¢nî do save me! Is 3820; before subj., for emphasis: l®yhwh maginn¢nû yes, Y. is our shield Ps 8919, kîl®keleb µay hû° ‰ôb for certainly a living dog is better … Ec 94; before pred.: bat-±ammî l®°akz¹r is certainly cruel La 43; for reinforcement: l®kol-n¹dîb everyone who is willing 1C 2821; to sum up at the end of a narrative: l®sîµôn … l®±ôg namely S. & Og Ps 13510f; this l® is oft. debatable, or identified w. I l® 20.; written al{ 1S 209 2K 526. (pg 170)

!tn verb qal imperfect 3rd person masculine singular

Hol5739 !t;n”
!t;n”: qal (1900 ×): pf. Œn, !t'(n”, hn”t.n”), hn”t'(n”, (hÀT’t;n”, T.t;n” (yT.t;n” Ez 1618 ), yTit'(n”, Wnt.n”) (WNt'(n” Ez 2719), ~T,t;n>, WNt;n”, sf. Ant’n>, ^n>t'(n>, ynIn”)t’n>, wyTit;n>, WhyTit;n>; impf. !TeYIw:, -!T,yI, hn”Te(a,w”, !TenI (!T;nI Ju 165), sf. WNn<T.yI, ^n>T,yI, AnT.Ti Ez 2229; impv. (-À!Te, -!T,, ynIT., ynITe(, WnT., sf. WhnET., ~nET., hN”n<T.; inf. !ton>, -!t’n>, but usu. tTe, ttel’, ¿-Àtt,l'(ñ-, !T,til., ATTi, yTiTi, WnTeTi, abs. !¿AÀton”; pt. !te¿AÀnO, sf. ^n>t,nO, pass. !Wtn”, ~ynIWtn>, ~ynItun>, tAntun>; qal pass. « hof.: — 1. give, w. l® to Gn 36, °el 187, = deliver Ex 518 , in trade Pr 3124; — 2. w. 2 acc. present s. one w. s.thg Jos 1519, = let s.one have 1K 1826, = sell Gn 234, — cause (trouble) Pr 1010, = offer (a sign) Dt 132, = grant (a request) 1S 117, = produce (fruit) Ps 13; — 3. offer (sacrifice) Ex 3014; pt. pass. w. l® allotted to Nu 39; — 4. n¹tan l®°iššâ give in marriage Gn 304; n¹tan lifnê lay before Je 4410; n¹tan ±im associate w. Gn 312; n¹tan l® repay Je 1710; n¹tan bakkesef turn (s.thg) into money Dt 1425; n¹tan b® give away for (a price) Jl 43; — 5. w. šibtô Ex 2119 « yšb 3 b; w. y¹d « y¹d 2 a; w. š®kobtô &c. Lv 1820 &c. « *š®kobet; — 6. mî yitt¢n who will give? = if only there were…! &c.: mî yitt¢n ±ereb if only it were evening Dt 2867, mî-yitt®n¢nî oh, if only I had Je 91, mî yitt¢n mût¢nû if only we were dead Ex 163 &c.; otherw. Jb 144 who shall bring (= knows) one who?; — 7. pass on (knowledge) Pr 99, announce (a sign) 1K 133; — 8. w. acc. + l® & inf. allow, permit Gn 206; yitt®n¢nî h¹š¢b rûµî let me catch my breath Jb 918; = n¹tan l® + l® & inf. Est 811; n¹tan b®yad… + l® & inf. commission s.one to 1C 167; — 9. w. l® surrender, deliver La 330; n¹tan b®kaf hand over to Ju 613, = b®yad 47, = n¹tan lifnê (obj. land) Dt 231; n¹tan libbô/nafšô, w. l® & inf. devote onesf. to 1C 2219; — 10. n¹tan rêµô give out fragrance SS 112, n¹tan ±ênô give out luster Pr 2331; n¹tan tœf beat the timbrel Ps 813; — 11. n¹tan p¹n¹yw °el turn one’s face to Dn 93; n¹tan rœ°š w. l® & inf. take it into one’s head to Ne 917, (:: abs. n¹tan rœ°š choose a leader Nu 144); n¹tan libbô l® pay attention to Ec 721 (cf. 9.); n¹tan tiflâ l® put blame on Jb 122; — 12. set, put, lay Gn 117; n¹tan ±al-pîhem put s.thg in their
mouth Mi 35; n¹tan °el-l¢b put into s.one’s heart = inspire s.one Ne 75, = b®l¢b Ezr 722; n¹tan °el-libbô take to heart Ec 72; n¹tan nœkaµ p¹n¹yw set before onesf. = look w. pleasure on Ez 143; = set up Lv 261; = bring (in) Gn 4148; lay (fire) = set (fire) Ez 308; = direct (shock of battering rams against) Ez 269; = add to Lv 215; n¹tan b®qôlô ±al lift one’s voice against Je 128; = hold (a meeting) Ne 57; n¹tan tô±¢bâ ±al lay (punishment for) an abomination on Ez 73; n¹tan d¹m b® bring blood(guilt) on Dt 218, = pour out blood 1K 25, so rain Ps 10532; n¹tan taµat place s.one instead of 1K 235; — 13. w. 2 acc. make s.one (to be) s.thg: °ab-h­môn n®tattîk¹ (to be) the father of a multitude Gn 175, so w. 1st obj. thg. Ps 1833; w. acc. & l®, n®tattîw l®gôy Gn 1720; n¹tan l®-°¹lâ make s.one become a formula for cursing Nu 521; w. acc. & k® 1K 1027; n¹tan l®raµ­mîm lifnê let s.one find compassion 1K 850.

nif. (40×): pf. !T;nI, hn”T.nI, hn”T'(nI (Ne 1310, 3. pl. f.), ~T,T;nI, WNT’nI; impf. !teN”yI, !t,N”òyI Lv 2420 2S 216 Kt; inf. !teN”hi, !Atn”hi; pt. !T’nI: — 1. be given Ex 516; be given out, issued (law) Est 314; be given into s.one’s hand = power Gn 92 & oft.; nitt®nâ l®°iššâ be given in marriage Gn 3814; w. ±al-yad be delivered (money) 2K 227; be given (l®, as [a heritage]) Ez 1115; w. l® be assigned (to s.one) 2C 213; — 2. be given away (like grass) Is 5112; be given over (to death) Ez 3114, be made = become (l®) Ez 4711; w. ±al be laid on Dn 812; — 3. var.: be granted Est 213, be guaranteed 53; be laid, provided for Ez 3223.

(trad. hof.) qal pass: impf. !T;yU: be given 2K 517; yuttan (m.) l®°iššâ (w. °¢t!) be given in marriage 1K 221; w. ±al, be put on Lv 1138. (pg 250)

aWh pronoun independent 3rd person masculine singular

Hol1964 aWh
aWh: f. ayhi; pl. m. ~he, hM’he, f. hN”he; for sf. forms, Qr-Kt problem, « gramm.: — 1. pron. 3rd sg. he, she, it, they, hû° w®°ištô he & his wife Gn 131; — 2. demonstr. pron. that: a) hû° y¹m hammelaµ that is … Gn 143; introduces glosses Gn 211-13; b) hû° °­šer dibber that is what Y. said Lv 103; — 3. summarizing: hû° µayyéka that constitutes life Dt 3020; — 4. hû° emphasizes the subj. hû° hahœl¢k it is he who goes Gn 214; oft. w. numbers, š®tayim h¢nnâ the two Is 5119; — 5. as subj. w. interr.: mâ hî° what is that? Gn 2315, mî hû° zeh who is it? Ps 2410; — 6. in appos., restrictive: hall¢wî hû° only the Levite Nu 1823; — 7. preceding the noun, precisely, or the like: hû° hallaylâ hazzeh this very night Ex 1242; — 8. w. pron., expresses identity: °­nî hû° it is I Is 526; — 9. the same: š¹m hû° there it is the same Jb 319; — 10. hahû°, hahî° w. nouns, that (adj.), h¹°îš hahû° Jb 11; — 11. as ‘copula,’ ƒaddîq hû° yhwh Y. is righteous La 118; — 12. in n. pers. as confession, « °­bîhû°, °®lîhû(°). (pg 77)

l. particle preposition suffix 2nd person masculine plural

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

tAa noun common both singular absolute

Hol246 tAa
I tAa (80 ×), tao; pl. t¿AÀtoao, sf. wyt’¿AÀtoao; masc., rarely fem. (e.g. Gn 912•17): sign: a) (distinguishing) mark Gn 415; b) (battle) banner? Nu 22 ; c) sign to bring to mind (covenant) obligation Gn 912; d) memorial Ex 139; e) sign guaranteeing afterwards the dependability of assertion Ex 312; f) miraculous sign, showing s.one’s power Ex 48; g) omen, announcing s.thg to come Gn 114; h) warning, deterring example Nu 173.

(pg 8)
II — tAa & — tao w. suffixes, « I tae. (pg 8)

hNEhi particle interjection

Hol2046 hNEhi
hNEhi (436 ×, hNEhiw> 343 ×): demonstr. interj.; aN” hN<hi Gn 192; ynIn>hi, ynIN:)hi, ^N>hi, hk’N>hi, %N”hi, *WhNEhi Je 183 Kt (Qr aWh-hNEhi) ANhi Nu 2317, Jb 26, 1C 1125 †, Wnn>hi, WnN:)hi, ~k,N>hi, ~N”hi; w. ‘nûn energic’ yNIN<hi, &amp;’N<hi, WNN<òhi; also ykinOa’ hNEhi &c.; behold: — 1. stresses the following word w®hinn¢h tannûr Gn 1517; — 2. hin®ni answer of a person called: here I am Gn 221; — 3. after the noun stressed w®h¹°¹reƒ hinn¢h Gn 3421; — 4. after stressed pron.: a) subj. of following vb. wa°­nî hinn¢h l¹qaµti but I myself Nu 132, b) referring to the following noun: °­nî hinn¢h b®rîtî the covenant wh. I have made Gn 174; — 5. emphasizes the entire clause wh. follows hinn¢h n¹tattî see, I give Gn 129; causes inversion of subj. & pred. hinn¢h rû­µ b¹°â Jb 119; — 6. introduces an unexpected new development: w®hinn¢h r¹µ¢l Gn 296; — 7. introduces an emphatic apodosis: hin®nî Ex 817 then I will; — 8. after vbs. of perception: wayyar° w®hinn¢h Gn 1928, wayyaµ­lœm w®hinn¢h 2812; introducing announcement l¢°mœr hinn¢h Gn 3813; — 9. hin®nî a) w. pt. hin®nî m¢bî° Gn 617; b) hin®nî °¢lék¹/±¹lék¹ formula of challenge, behold I am against you Je 2113; c) w. 3 sg. impf. hin®nî yôsîf Is 2914 385, ? rel. or rd. yôs¢f; — 10. before a conditional clause = if w®hinn¢h n¢l¢k 1S 97. (pg 82)

h; particle article hm’l.[; noun common feminine singular absolute

Hol6330 hm’l.[;
hm’l.[;: pl. tAml'[]: girl (of marriageable age), young woman (until the birth of first child) Gn 2443 Is 714; unexplained term in performance Ps 461 1C 1520. (pg 274)
Hol1918 h;
h;: w. dageš forte &c. « gramm., def. art., the: I: — 1. in older & poet. Heb., oft. omitted, š¹mayim & °ereƒ Is 12; art. then had demonstr. mng.: hayyôm, the day there, today Gn 414, happa±am this time; — 2. rarely,, before fin. vb., introducing rel. clause heh¹l®kû who went Jos 1024; — 3. before pt., as appos.: hannœt¢n who gives Gn 4921.

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

hr,h’ adjective feminine singular absolute

Hol2073 hr,h’
*hr,h’: f. hr’h’; cs. tr;h’, pl. cs. tArh’, sf. h’yt,Arh’, ~h,yteArh’ & wyt’AYrih’: pregnant Gn 1611, l®°îš by a man 3825, liznûnîm by prostitution 3824. (pg 84)

w> particle conjunction dly verb qal participle feminine singular absolute

Hol3339 dl;y”
dl;y” (ca. 600 ×): qal: pf. Œy, hd’l.y”), hd’l'(y”, yTid.l'(y”, Wdl.y”), Wdl'(y”, 2 sg. f. ynITid.liy> Je 1510, 1 sg. ^yTid.liy>, ^t.d;l’y>, ^t.d'(l’y>, impf. dley:, dl,yEò, Pr 271, dleTe, dl,Teñw:, dle(aew”, Wdl.yE, Wdle(YEw:, !WdleyE, hn”d.l;Te, !”d.leTe; inf. td,l,ñl’, hd’lel., tl;l’, 1S 419, yTid.li, hn”T'(d.li Jb 392, abs. dAly”; pt. dleyO, td,l,yO, T.d.l;yOw> Gn 1611 Ju 135•7 (mixed form w. T.d.l;y”w>), hd’leAy, ATd.l;Ay, ^T,(d.l;Ay, ~k,T.d.l;Ay, tAdl.YOh;, pass. dWly”, cs. dWly>, ~yd.Wly>h;: — 1. (subj. woman) bear (children) Gn 316; (of animals) bring forth (young) Gn 3039; lay (eggs) Je 1711; y¹lûd new-born (baby) 1K 326f, pl. 1C 144; — 2. (subj. man) beget, procreate, become the father of Gn 418; — 3. metaph. y¹lœd °¹wen Jb 1535; Moses ‘conceives’ the people Nu 1112; God the Rock that begets Isr. Dt 3218; ma-yy¢led yôm what a/the day brings forth Pr 271.

nif.: pf. dl;An, Wdl.An; impf. dleW”yI, -dl,W”ai, Wdl.W”)yI, Wdle(W”yI; inf. dl,W”òhi, Adl.W”)hi; pt. dl’An, Al-dl;ANh; Gn 313, ~ydil’An: be born Gn 101; of animals Lv 2227; wayyiww¹l¢d laµ­nôk °et-(!)±îr¹d I. was born to E. Gn 418; yôm hiww¹l®d¹h day of her birth Ho 25; metaph. of people Is 668 who are to be born in the future.

piel: inf. ~k,d.L,y:; pt. td,L,y:m., tAdL.y:m.: help at birth, serve as midwife Ex 116; pt. f. midwife Ex 115•17-21. †
pual (or pass. qal?): dL;Wy, dL;yU, dL'(Wy, dL'(yU, hd’L.yU, yTid.L;yU, WdL.yU, WdL'(yU, ~T,d.L;yU, pt. dL’yU, dL’YUh; Ju 138: be born Gn 426; metaph. of mountains Ps 902.

hif.: pf. dyliAh, T’d.l;Ah, WdyliAh, Hd’yliAh; impf. dyliAy, dl,AYw:; impv. WdyliAh; inf. AdyliAh, dleAh; pt. dyliAm, ~ydiliAm: — 1. beget, procreate, become the father of (« qal 2) Gn 53; w. min, by 1C 89; — 2. make (s.thg, s.one) bring forth Is 669a•b; (rain, earth) Is 5510; metaph. °¹wen Is 594.

hof.: inf. td,L,hu & td,l,Wh: be born (only w. yôm) Gn 402 Ez 164f. †

hitp.: impf. Wdl.y:t.YIw: (not L): denom. have onesf. entered in a family register and so have one’s descent acknowledged Nu 118. † (pg 135)
Hol2098 w>
w>: form: mostly w>, but a) W before b, m, & p, & before cons. w. simple shewa; b) w” immediately before tone-syl.: ht’y>b'(ñw”; c) w:, w<, w” (w©) before cons. w. corresponding µatef: ynIa]w:; d) wI before y>: yhiywI; e) w: w. dageš forte & w” before a in impf. consec.; — 1. and, connecting 2 words or phrases: °ereƒ w®š¹mayim; oft. in hendiadys: š¹lôm w¹šeqet complete peace 1C 229; — 2. connecting 3 or more words, standing either a) before every word but the first: yayin w®qayiƒ w®šemen Je 4010, or b) only before the last: bammiqneh bakkesef ûbazz¹h¹b Gn 132; the 3rd–5th words have w® 2K 235; — 3. intensifying: also, even: ûb®môt¹m and in … too 2S 123; — 4. inclusive: with, and in addition: ûmaƒƒôt Ex 128; — 5. explanatory: and indeed: ûb®°app®kem Am 410; namely w®deber 1C 2112; — 6. w® > or in conditional & interr. clauses: ûb®°ištô or his wife Gn 2611; — 7. in repetition of a word, w® expresses variety: °eben w¹°eben various weights Pr 2010; — 8. after k® ‘as,’ w® = so: ûš®mû±â ‰ôbâ so is good news Pr 2525; — 9. w® … w® both … and Nu 914; — 10. connecting 2 or more clauses: w®hû° g¹r Ju 1916 ; — 11. a circumstantial clause introduced by w® becomes like a relative clause: w®h¢m and they = who Gn 1413, ûš®m¹h and her name = whose name Gn 161; — 12. in older Heb. a 2nd clause introduced by w® adds accompanying circumstances, supplementary comments, &c.: w®n¹±¹l and in doing so closed … Ju 323; — 13. connecting impvs. & jussives: Ju 196; — 14. connecting comparisons & parallelisms: Jb 57; — 15. w. antitheses, w® = but: w®°et-b®rîtî but my covenant Gn 1721; — 16. a series of clauses w. w® may express alternatives: whether … or Ex 2116; — 17. introducing clauses of conditions or circumstances: w®hî° yœšebet while she sat Ju 139; — 18. taking up the subj. of a main clause preceded by a clause of circumstance: w®hî° š¹l®µâ then she sent Gn 3825; — 19. similarly w® can be translated by a great variety of conjunctions: w®°¹nœkî since I Gn 152, w®š¹w° because Ps 6013 &c.; — 20. introducing an asseveration: w®°attem ±¢day Is 4312; — 21. after a command, question, or denial, w® before a juss. or coh. expresses subordination: w®°¢d®±â so that I may know Gn 4234; — 22. likewise, following an impv. or juss., w. w® + impv.: wehy¢h so that you are Gn 122; — 23. introducing an apodosis after a conditional clause: w®y¹l®dû then … Gn 318; — 24. similarly when the conditional clause is a ‘casus pendens’: w®nikr®tâ Gn 1714; — 25. introducing the verb after word of time: bayyôm hašš®lîšî wayyi´´¹° Gn 224; — 26. introducing deductions & qns. (oral style): w®h¹šîbû so repent! Ez 1832; w®°ayyô and where is he? Ex 220; — 27. as impf. consec., vocalized wa in expressing the progression of the action: wayyifga± … wayy¹len … wayyaµ­lœm Gn 2811, oft. = (and) then, also after word of time (« 25). Even at beginning of books (Ez Ru Est); as expr. of deduction: watt®sît¢nî so that you … Jb 23; — 28. in the ‘pf. consec.’ w® + pf. after impf. or impv., juss.: °­µapp¢´ ûl®qaµtîm Am 93; l¢k w®°¹mart¹TÄ 2S 75; — 29. other usages before pf.: a) iterative °¢d ya±­leh w®hišqâ Gn 26; b) Aram. for impf. consec. Ec 914-16; c) archival 2K 183ff 234-15; — 30. w® includes the negation of lœ° (Ps 1216) and °al (382). (pg 85)

!Be noun common masculine singular absolute homonym 1

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

w> particle conjunction arq verb qal waw consec perfect 3rd person feminine singular homonym 1

Hol7615 ar’q’
I ar’q’: qal: pf. Œq, tar’q’ 3 sg. f. Is 714, t’ar’q’, ~t,ar’q., %a’r’q., wytiar’q.; impf. ar’q.yI, ar’q.a,w”, ha,r’q.a,w” 1S 2815 (txt. error; rd. ar,- or ar’-), War.q.yI, War'(q.yI, hn”ar,q.Ti, ^ar,q.Tiw:, Whaer.q.yI > Aar.q.yI Je 236, ~aer.q.Ti, &amp;’a,r’q.a,, Whaur’q.yI, ynIn>aur’q.yI Pr 128; impv. ar’q., War.qi, War'(q., !”ar,q. Ru 120, !a,r.qi Ex 220, ynIaer’q., hN”a,r’q.; inf. aroq., twaOrq. Ju 81, yair.q’; pt. are¿AÀqo, ~yair.qo, ~yariqo Ps 996 , wya’r.qo, pass. aWrq’, pl. sf. h’ya,ruq.: — 1. q¹r¹° l®: call Gn 1218; q¹r¹° + acc. 271, abs. 3915, w. °el 39; the message follows as acc. Ex 346; — 2. q¹r¹° š¢m l®: give a name to Gn 220, > q¹r¹° l® call ( = name) (the light ‘day’) Gn 15; q¹r¹° š®mô + acc. call his name, call him so-and-so Gn 320; — 3. q¹r¹° b®š¢m + gen. invoke (the name of Y.) Gn 426; q¹r¹° b®š¢m + acc. call s.one by name Nu 3238, summon Ex 312; q¹r¹° ±al-š®mô call (a village) after one’s own name Dt 314; q¹r¹° š¢môt l® give names to (the stars) Ps 1477; — 4. call, summon (obj. convocation, assembly) Lv 2324; — 5. proclaim: obj. release Is 611, fast 1K 219; — 6. q¹r¹° lifnê call in front of s.one Gn 4143; q¹r¹° b®°oznê call loudly to Ez 818; — 7. obj. of calling is God: call on, appeal to: w. °el 1K 852, w. l® 1C 410; w. b®š¢m-°®lœhê 1K 1824, sf. Ps 865; — 8. invite 1K 19f; q¹rû° l¹h invited by her Est 512, q®rû°îm 1S 913; — 9. spec.: q¹r¹° l®š¹lôm °el-±îr offer terms of peace to Dt 2010; q¹r¹° q®rî°â °el proclaim a message to Jon 32; q¹r¹° š®mô b® make one’s name known in Ru 411; — 10. q¹r¹° b® recite from, read aloud from (book, scroll) Dt 1719; q¹ra° b®°oznê read aloud to Ex 247; q¹r¹° + acc. read (a letter &c.) 2K 57.

nif.: pf. ar’q.nI, ha’r.q.nI, War'(q.nI; impf. areQ’yI, War;(Q’Ti; pt. ar’q.nI, ~yair’q.nI: — 1. subj. person: be called ( = be addressed, summoned) Est 312; w. b®š¢m by name Est 214; w. ±al be summoned against Is 314; — 2. subj. (news of) disaster: be cried out, exclaimed Je 420; subj. name: be invoked Je 4426; niqr¹° š®mô = it is known to exist Ec 610; yiqq¹r¢° l®k¹ zera± b® your descendants will be called = identified through Gn 2112; — 3. naming: yiqq¹r¢° l®: l®zœ°t yiqq¹r¢° °iššâ (lit.: ‘°iššâ’ shall be called to her =) she shall be called ‘°iššâ’ Gn 223; niqr¹° (š®mô) his name is Gn 175 Is 545; — 4. niqr¹° š®mô ±al one’s name is used over ( = guardianship, dominion): over women Is 41, city 2S 1228, temple 1K 843; — 5. niqr¹° min, is named after Is 482; — 6. niqr¹° ±al-š¢m be called by the name of Gn 486; = niqr¹° b®š¢m Is 437; — 7. niqr¹° ±al be called ( = counted) among 1C 2314; — 8. be read: subj. message Ne 131, subj. book Est 61
pual (or qal pass.): pf. ar’qo; pt. sf. yair’qom.: be called, named (by God’s name) Is 622 651; qœr¹° lî I am named Is 488 5812 613 Ez 1013; pt. my called one = the one I called Is 4812. †
b>. (pg 323)
Hol2098 w>
w>: form: mostly w>, but a) W before b, m, & p, & before cons. w. simple shewa; b) w” immediately before tone-syl.: ht’y>b'(ñw”; c) w:, w<, w” (w©) before cons. w. corresponding µatef: ynIa]w:; d) wI before y>: yhiywI; e) w: w. dageš forte & w” before a in impf. consec.; — 1. and, connecting 2 words or phrases: °ereƒ w®š¹mayim; oft. in hendiadys: š¹lôm w¹šeqet complete peace 1C 229; — 2. connecting 3 or more words, standing either a) before every word but the first: yayin w®qayiƒ w®šemen Je 4010, or b) only before the last: bammiqneh bakkesef ûbazz¹h¹b Gn 132; the 3rd–5th words have w® 2K 235; — 3. intensifying: also, even: ûb®môt¹m and in … too 2S 123; — 4. inclusive: with, and in addition: ûmaƒƒôt Ex 128; — 5. explanatory: and indeed: ûb®°app®kem Am 410; namely w®deber 1C 2112; — 6. w® > or in conditional & interr. clauses: ûb®°ištô or his wife Gn 2611; — 7. in repetition of a word, w® expresses variety: °eben w¹°eben various weights Pr 2010; — 8. after k® ‘as,’ w® = so: ûš®mû±â ‰ôbâ so is good news Pr 2525; — 9. w® … w® both … and Nu 914; — 10. connecting 2 or more clauses: w®hû° g¹r Ju 1916 ; — 11. a circumstantial clause introduced by w® becomes like a relative clause: w®h¢m and they = who Gn 1413, ûš®m¹h and her name = whose name Gn 161; — 12. in older Heb. a 2nd clause introduced by w® adds accompanying circumstances, supplementary comments, &c.: w®n¹±¹l and in doing so closed … Ju 323; — 13. connecting impvs. & jussives: Ju 196; — 14. connecting comparisons & parallelisms: Jb 57; — 15. w. antitheses, w® = but: w®°et-b®rîtî but my covenant Gn 1721; — 16. a series of clauses w. w® may express alternatives: whether … or Ex 2116; — 17. introducing clauses of conditions or circumstances: w®hî° yœšebet while she sat Ju 139; — 18. taking up the subj. of a main clause preceded by a clause of circumstance: w®hî° š¹l®µâ then she sent Gn 3825; — 19. similarly w® can be translated by a great variety of conjunctions: w®°¹nœkî since I Gn 152, w®š¹w° because Ps 6013 &c.; — 20. introducing an asseveration: w®°attem ±¢day Is 4312; — 21. after a command, question, or denial, w® before a juss. or coh. expresses subordination: w®°¢d®±â so that I may know Gn 4234; — 22. likewise, following an impv. or juss., w. w® + impv.: wehy¢h so that you are Gn 122; — 23. introducing an apodosis after a conditional clause: w®y¹l®dû then … Gn 318; — 24. similarly when the conditional clause is a ‘casus pendens’: w®nikr®tâ Gn 1714; — 25. introducing the verb after word of time: bayyôm hašš®lîšî wayyi´´¹° Gn 224; — 26. introducing deductions & qns. (oral style): w®h¹šîbû so repent! Ez 1832; w®°ayyô and where is he? Ex 220; — 27. as impf. consec., vocalized wa in expressing the progression of the action: wayyifga± … wayy¹len … wayyaµ­lœm Gn 2811, oft. = (and) then, also after word of time (« 25). Even at beginning of books (Ez Ru Est); as expr. of deduction: watt®sît¢nî so that you … Jb 23; — 28. in the ‘pf. consec.’ w® + pf. after impf. or impv., juss.: °­µapp¢´ ûl®qaµtîm Am 93; l¢k w®°¹mart¹TÄ 2S 75; — 29. other usages before pf.: a) iterative °¢d ya±­leh w®hišqâ Gn 26; b) Aram. for impf. consec. Ec 914-16; c) archival 2K 183ff 234-15; — 30. w® includes the negation of lœ° (Ps 1216) and °al (382). (pg 85)

~ve noun common masculine singular construct suffix 3rd person masculine singular homonym 1

Hol8694 ~ve
I ~ve (860 ×): cs. ~ve, -~ve, -~v,, sf. Amv., ^m.vi, hk’m.vi Je 2925, ^m,(v., %mev.; pl. t¿AÀmove, cs. tAmv., sf. ~t’Amv., !t’Amv.: — 1. name: of animals Gn 219, of persons 320, of town 1K 1624; mî š®mô what is his name? Ju 1317; ´¹m š®mô d¹n named him D. Ju 831; wayyasse¢b š®mô d¹n he changed his name to D. 2K 2334; — 2. name > standing, reputation Ec 71; ‰®m¢°at hašš¢m w. a stained reputation Ez 225; > renown: ±¹´â lô š¢m make a name for onesf. Gn 114, š¢m g¹dôl 2S 79, gidd¢l š¢m Gn 122; ´¹m l®š¢m make famous Zp 319= š¹m lô š¢m 2S 723; wayy¢ƒ¢° l¹k š¢m your fame spread abroad Ez 1614; — 3. > posthumous renown, memory Jb 1817; š¢m ûš®°¢rît 2S 147; — 4. name, posthumous renown > existence after death (in those carrying one’s name) Dt 257; — 5. spec., the name of God: niqr¹° š¢m yhwh ±al 2S 62; oft. š¢m yhwh = the name ‘Yahweh,’ Ps 512 , > Y.’s being & power Jb 121; kašš¢m Lv 2411evid. = ‘Yahweh.’
(pg 375)
II ~ve: n. pers. Gn 532. (pg 375)

lae WnM'[i noun proper no gender no number no state

Hol6374 lae
lae WnM'[i: n. pers. Is 714 88. † (pg 276)

lae WnM'[i noun proper no gender no number no state

Hol6374 lae
lae WnM'[i: n. pers. Is 714 88. † (pg 276)

There are Aramaic Targums to other biblical passages in the Old Testament that reveal Jewish thought concerning the Word of the Lord God. The earliest dating of the Jewish Targums goes back to the second temple of Jerusalem, according to the Jewish Encyclopedia. See the following  quote and subsequent link: “The Aramaic translation of the Bible. It forms a part of the Jewish traditional literature, and in its inception is as early as the time of the Second Temple” (http://www.jewishencyclopedia.com/articles/14248-targum). The second temple was completed at 516 B.C.. The Hellenist era (337 B.C. – 165 B.C.) did not start until after the time of the second building of the temple. As stated earlier there was no influence of the philosophy on the Hebrews. Nor had the concept of the logos become a subject of discussion at this time. See below the scriptures of the Okelos and Pseudo Jonathan Targums translated into English by Etheridge as examples.

 23 And it was after many of those days that the king of Mizraim was struck (with disease), and he commanded to kill the firstborn of the sons of Israel, that he might bathe himself in their blood. And the sons of Israel groaned with the labour that was hard upon them; and they cried, and their cry ascended to the high heavens of the Lord. And He spake in His Word to deliver them from the travail. (Exo 2:23 PJE)

21 Bileam the wicked said, I see not among them of the house of Jakob such as worship idols: they who serve false idols are not established among the tribes of the sons of Israel. The Word of the Lord their God is their help, and the trumpets of the King Meshiha resound among them:
22 Unto Eloha, who redeemed and led them out of Mizraim free, belong power and exaltation, glorification and greatness.
(Num 23:21-22 PJE)

21 I have seen that in the house of Jakob The worshippers of idols are not, Nor in Israel the workers of the work of lies. The Word of the Lord their God is their helper, And the Shekinah of their King is among them.
22 God, who brought them out from Mizraim, Becomes his strength and exaltation.
(Num 23:21-22 OKE)

4 Though you may be dispersed unto the ends of the heavens, from thence will the Word of the Lord gather you together by the hand of Elijah the great priest, and from thence will He bring you by the hand of the King Meshiha. (Deu 30:4 PJE)

It is then in these passages of scriptures above that we can see the idea of the Eternal Word of the Lord God “to deliver,” “who redeemed” “is there helper,” being revealed through the quoted words above, and contributing to the description of what the Eternal Word of the Lord God was doing. Furthermore, in the above scriptures this same Eternal Word of the Lord God is spoken of as being “their God.” The Lord God is also referred to as “Word,” “King,” and “Meshiha.” It is in the time of captivity that the Lord God was revealing Himself to the Prophet Isaiah that His Word would not fail. The Word of God began to be seen as a dynamic power that was in the mouth of the Lord God but when spoken became a living entity attached to the Lord God, in that, it could not be separated from the being it had with the Lord God. How could the word of the Lord save if there is no one but the word of the Lord to fulfill it? The Lord carried off His people every time they forsook Him. In Jeremiah 23: 33-38, in these verses of scripture this question seems to be struggled with. The answer lies within the Hebrew word “massa.” See the following link for the definition, root word, and Strongs H4853: (http://www.studylight.org/lexicons/hebrew/hwview.cgi?n=4853). You may cross reference with the following link: (http://biblehub.com/interlinear/jeremiah/23-33.htm). It seems that the Lord God was saying that He would be carried away from Himself so that the Hebrews, His people, would not be carried away by the Semite peoples represented by Massa. See also the following link to the Hebrew particle direct object marker “eth” (http://www.studylight.org/lexicons/hebrew/hwview.cgi?n=853). Could this be the sign of the new covenant?

  • A) ta (את AT) AC: ? CO: Plow AB: ?: The plowing of a field by driving the oxen to a distant mark.Nf) ta (את AT) – I. Plow-point:The plow-point is used to cut a deep furrow in the ground for planting seeds. [A common grammatical word that precedes the direct object of a verb] II.Sign:A sign, mark or wonder (as a sign) . [Aramaic only] III. At:Something that moves near something to be with it. Also used as grammatical tool to mark the direct object of the verb. [df: ty] KJV (7373): plowshare, coulter, sign, against, with, in, upon – Strongs: H852 (אָת),H853 (אֵת), H854 (אֵת), H855 (אֵת), H3487 (יָת)” (http://www.studylight.org/lexicons/hebrew/hwview.cgi?n=853)

39 You keep examining the Tanakh because you think that in it you have eternal life. Those very Scriptures bear witness to me,
40 but you won’t come to me in order to have life!
(Joh 5:39-40 CJB)

12 This is the line of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s slave, bore to Abraham.
13 These are the names of the sons of Ishmael, by their names, in the order of their birth: Nebaioth, the first-born of Ishmael, Kedar, Adbeel, Mibsam,
14 Mishma, Dumah, Massa,
15 Hadad, Tema, Jetur, Naphish, and Kedmah.
16 These are the sons of Ishmael and these are their names by their villages and by their encampments: twelve chieftains of as many tribes. (Gen 25:12-16 TNK)

28 The sons of Abraham: Isaac and Ishmael.
29 This is their line: The first-born of Ishmael, Nebaioth; and Kedar, Abdeel, Mibsam,
30 Mishma, Dumah, Massa, Hadad, Tema,
31 Jetur, Naphish, and Kedmah. These are the sons of Ishmael. (1Ch 1:28-31 TNK)

23 By Myself have I sworn, From My mouth has issued truth, A word that shall not turn back: To Me every knee shall bend, Every tongue swear loyalty.
24 They shall say: “Only through the LORD Can I find victory and might. When people trust in Him, All their adversaries are put to shame.
25 It is through the LORD that all the offspring of Israel Have vindication and glory.”
(Isa 45:23-25 TNK)

11 So is the word that issues from My mouth: It does not come back to Me unfulfilled, But performs what I purpose, Achieves what I sent it to do. (Isa 55:11 TNK)

29 In the days of King Pekah of Israel, King Tiglath-pileser of Assyria came and captured Ijon, Abel-beth-maacah, Janoah, Kedesh, Hazor — Gilead, Galilee, the entire region of Naphtali; and he deported the inhabitants to Assyria. (2Ki 15:29 TNK)

9 The king of Assyria responded to his request; the king of Assyria marched against Damascus and captured it. He deported its inhabitants to Kir and put Rezin to death. (2Ki 16:9 TNK)

6 In the ninth year of Hoshea, the king of Assyria captured Samaria. He deported the Israelites to Assyria and settled them in Halah, at the River Habor, at the River Gozan, and in the towns of Media. (2Ki 17:6 TNK)

23 In the end, the LORD removed Israel from His presence, as He had warned them through all His servants the prophets. So the Israelites were deported from their land to Assyria, as is still the case. (2Ki 17:23 TNK)

26 They said to the king of Assyria: “The nations which you deported and resettled in the towns of Samaria do not know the rules of the God of the land; therefore He has let lions loose against them which are killing them — for they do not know the rules of the God of the land.” (2Ki 17:26 TNK)

27 The king of Assyria gave an order: “Send there one of the priests whom you have deported; let him go and dwell there, and let him teach them the practices of the God of the land.” (2Ki 17:27 TNK)

33 They worshiped the LORD, while serving their own gods according to the practices of the nations from which they had been deported. (2Ki 17:33 TNK)

11 and the king of Assyria deported the Israelites to Assyria. He settled them in Halah, along the Habor and the River Gozan, and in the towns of Media. (2Ki 18:11 TNK)

15 He deported Jehoiachin to Babylon; and the king’s wives and officers and the notables of the land were brought as exiles from Jerusalem to Babylon. (2Ki 24:15 TNK)

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

33 wükî-yiš•´ol•kä hä`äm hazzè ´ô|-hannäbî´ ´ô|-köhën lë´mör mà-maSSä´ yhwh(´ädönäy) wü´ämar•Tä ´álêhem ´et-mà-maSSä´ wünä†aš•Tî ´et•kem nü´um-yhwh(´ädönäy) (Jer 23:33 BHT)

33 וְכִי־יִשְׁאָלְךָ֩ הָעָ֙ם הַזֶּ֜ה אֽוֹ־הַנָּבִ֤יא אֽוֹ־כֹהֵן֙ לֵאמֹ֔ר מַה־מַשָּׂ֖א יְהוָ֑ה וְאָמַרְתָּ֤ אֲלֵיהֶם֙ אֶת־מַה־מַשָּׂ֔א וְנָטַשְׁתִּ֥י אֶתְכֶ֖ם נְאֻם־יְהוָֽה׃ (Jer 23:33 WTT)

tae particle direct object marker homonym 1 (See Jouon Muraoka, A Grammar of Biblical Hebrew; Ch. 2 Sec. 125 pp 410)

  • “Chapter 2: The Cases

    a The accusative is, properly speaking, the verbal or adverbal case: it is subordinated to the verb, either directly (accusative of object), or indirectly (accusative of determination relative to the verb, ad-verbial accusative, § 126). It is true that the accusative is sometimes found subordinated to a noun (§ 127), but this is a secondary usage based on the analogy of the accusative indirectly subordinated to the verb.

    The direct accusative indicates the object of the verb. The object may be effected, i.e. brought about by the verbal action, e.g. !Wml{x]y: tAml{x] Jl 3.1 they will have dreams (somnia somniabunt); or simply affected, (directly) reached by the verbal action, e.g. Atao rPes;y>w: Gn 37.9 and he recounted (the dream). Therefore a distinction will be made between the two kinds of direct object, i.e. between the affected object and the effected object(2) (§ p).

    b I) Accusative of the affected object. With some verbs the verbal action passes directly to the object (transitive verbs), with others it passes to the object through a preposition(3) (intransitive verbs or, more precisely, transitive through preposition). But some verbs can be both transitive and intransitive. Thus [g:n” to touch is generally intransitive (transitive through


    1 Retention of these terms has an added advantage of facilitating comparison of the syntax of Hebrew with that of ancient cognate languages still retaining the case endings, notably Classical Arabic, Akkadian, and Ugaritic, which amply attest to, and illustrate, analogous phenomena.

    2 Cf. Brockelmann, GvG, II 29 1ff.

    3 It is important to remember that, in this context, the direct object marker ta (but not ta of association and company) does not count as a preposition.”

hm’ pronoun interrogative no gender no number   aF’m; noun common masculine singular construct homonym 1

Hol5135 aF’m;
I aF’m;: sf. AaF’m;, ~k,a]F;m;: — 1. carrying: l®°ên ma´´¹° so that it was impossible to carry away 2C 2025, °ên lakem ma´´¹° you have nothing to carry 353; — 2. burden (of ass, mule, &c.) 2K 517; b®ma´´¹°/bamma- had charge of transport 1C 1522•27 (oth.: of setting the pitch [in singing]); — 3. burden = hardship Nu 1111, h¹yâ l®ma´´¹° ±al be(come) a burden on s.one 2S 1533; ma´´¹° nafš¹m longing of their soul Ez 2425; — 4. play on mng. of II ‘pronouncement’ Je 2333-38. (pg 217)
II aF’m;: pronouncement: n¹´¹ ma´´¹° ±al 2K 925; µ¹zâ ma´´¹° Is 131; ma´´¹ d®bar yhwh Zc 91; ma´´¹° ±al 2C 2427, ma´´¹° mô°¹b pronouncement about M. Is 151; Je 2333-38 « I. (pg 217)
III aF’m;: n. (pers. &) peop. Gn 2514 1C 130; Pr 311; 301 ?. † (pg 217)

Hol5136 aF’m;
I aF’m;: sf. AaF’m;, ~k,a]F;m;: — 1. carrying: l®°ên ma´´¹° so that it was impossible to carry away 2C 2025, °ên lakem ma´´¹° you have nothing to carry 353; — 2. burden (of ass, mule, &c.) 2K 517; b®ma´´¹°/bamma- had charge of transport 1C 1522•27 (oth.: of setting the pitch [in singing]); — 3. burden = hardship Nu 1111, h¹yâ l®ma´´¹° ±al be(come) a burden on s.one 2S 1533; ma´´¹° nafš¹m longing of their soul Ez 2425; — 4. play on mng. of II ‘pronouncement’ Je 2333-38. (pg 217)
II aF’m;: pronouncement: n¹´¹ ma´´¹° ±al 2K 925; µ¹zâ ma´´¹° Is 131; ma´´¹ d®bar yhwh Zc 91; ma´´¹° ±al 2C 2427, ma´´¹° mô°¹b pronouncement about M. Is 151; Je 2333-38 « I. (pg 217)
III aF’m;: n. (pers. &) peop. Gn 2514 1C 130; Pr 311; 301 ?. † (pg 217)
Hol4315 hm’
hm’: -hm’ (Gn 3143 + 25 ×); hm, & -hm, (Ex 321 + 12 ×); hm; or -hm; oft. w. dagheš; m’ in ~hem’ Ez 86 (Qr ~he hm’); m; w. dagheš Ex 42 Is 315 Ma 113 1C 1513 2C 303 †: — (A) pron. what: — 1. mâ ra°îtî Gn 2010; µokmat-meh wisdom in what? = what kind of w. Je 86; w. min: ma-mmillaylâ how much of = how late (is it) in the night Is 2111; — 2. indir. question: lir°ôt ma-yyiqr¹° Gn 219; — 3. w. zeh: mazzeh b®y¹dek¹ what is that in your hand? Ex 42; — 4. ellipt. mah-ll¹k what do you have? Ju 114; w. kî: mah-ll¹±¹m kî what is the matter with the people, that they … 1S 115; w/o kî Is 315; w. l® & inf.: mah-ll®k¹ l®sapp¢r Ps 5016, w. pt. Jon 16; mah-llî w¹l¹k what do I have to do with you? Ju 1112; mah-ll®k¹ ûl®š¹lôm what do you care about whether all is well? 2K 918; w. °¢t: mah-llatteben °et-habb¹r what has straw to do with wheat? Je 2328; meh hayâ še how does it happen that Ec 710; — 5. after vb. of telling, seeing, &c., what = that which: higgîd mah-‰‰ôb Mi 68; — 6. after neg.: lœ° … mâ does not know about what = anything Gn 398; — 7. w. še whatever Ec 19; — 8. as indef. pron.: w®r¹°îtî mâ and if I learn anything 1S 193; d®bar mah-yyar°¢nî whatever he shows me Nu 233; — (B) adv. what > how: mah-nnôr¹° how awesome Gn 2817; how much: mâ-°¹habtî Ps 11997; mah-zzeh how is it that … ? Gn 2720; = why Gn 313; mah-zzeh rûµ­k¹ s¹râ why (in the world) is your spirit so low? 1K 215; — (C) ‘what,’ ‘how’ > neg.: mah-nništeh what have we to drink? = we have nothing to dr. Ex 1524; mah-ll¹nû µ¢leq = we have no share 1K 1216; — (D) w. prep.: — 1. bammâ, bammeh how (shall I know) Gn 158; in what (else) Ex 2226 &c.; — 2. kammâ, kammeh: how much, how many Gn 478, = how few 2S 1935; = how often Ps 7840; ±ad-kammeh p®±¹mîm how many times 1K 2216, zeh kammeh š¹nîm how many years now Zc 73; — 3. l¹m¹TÄ 4 × & l¹TÄm¹ Jb 720, l¹TÄmeh 1S 18 & l¹TÄmmâ: a) to what = why Gn 1218 & oft.; l¹mmâ zzeh why (in the world) Gn 1813; b) > conj. = so that … not, lest Ec 55; otherwise 1S 1917; °­šer l¹mmâ Dn 110 & šall¹mâ SS 17, so that … not; — 4. ±ad-mâ & ±ad-meh how long (still) Nu 2422 Ps 43; — 5. ±al-mâ on what basis, why? Is 15. (pg 184)

See below the Aramaic translation of Isaiah chapter 45 verse 17.  One of the English translations used below is the Webster (WEB). For comparison see below. This translation does not include the aramaic word “rmym.” “{But} Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed nor confounded world without end (Isa 45:17 WEB).” See the following to cross reference with the Tanakh: “But Israel has won through the LORD Triumph everlasting. You shall not be shamed or disgraced In all the ages to come! (Isa 45:17 TNK)” You may further cross reference with the following external resources link to Comprehensive Aramaic Lexicon from Bible Works v.8.: http://cal1.cn.huc.edu/index.html

  • “יִשׂרָאֵל אִתפְרֵיק בְמֵימְרָא דַיוי פֻורקַן עָלְמִין לָא תִיבַהתֻון וְלָא תִתכַנעֻון לְעָלְמָא וּלעָלְמֵי עָלְמַיָא׃  (Isa 45:17 TAR Aramaic OT Bible Works 8 Comprehensive Aramaic Lexicon)”

larfy noun proper no gender no number
CAL Lexicon: No entry found.

qrp verb hithpeelCAL Lexicon: qrp verb
peal
1 passim to remove, to unload
2 Syr to go away
3 JLAGal,JLATg,JBA to ransom
ethpeel
1 Syr,JBA to go apart
2 JLAGal,JLATg,JBA to be redeemed
pael
1 passim to dismantle
2 Syr,JBA to split
3 Syr to chatter
4 Syr to borrow money
5 JLAGal,JLATg to redeem priestly gifts
6 JLAGal,JBA to solve a problem
7 JBA to dislocate
ethpaal
1 passim to be dismantled
2 Syr to separate oneself
(h)aphel
1 Syr to command to go apart
2 Syr to remove
3 Syr to separate
4 Syr to take up
5 Syr to liberate
6 Syr to break off
7 Syr to depart
8 JLATg (unclear TN Dt20:6)

b particle preposition rmym noun common no gender singular determinedCAL Lexicon: rmym noun
1 passim speech
2 Syr word
3 JLATg memar
4 Syr poemCAL Lexicon: b preposition
1 passim in
2 passim among
3 passim with
4 passim at
5 passim to, into
6 passim (w. “give”:) for, in exchange for
7 passim adjective + b = superlative

d particle preposition ywy noun no gender no numberCAL Lexicon: ywy divine name
1 Palestinian,JBA,LJLA abbreviation for the TetragramCAL Lexicon: d preposition
1 passim of, genitive particle
2 passim first element of lexemes
3 passim in split genitive phrases
4 passim after numbers
5 passim determinative pron.

!qrwp noun common no gender singularCAL Lexicon: !qrwp noun
1 passim redemption
2 Syr salvation
3 Syr price of redemption
4 Syr punishment

~l[ noun common no gender plural absoluteCAL Lexicon: ~l[ noun
1 passim eternity
2 Palm,Palestinian,Syr,JBA world
3 Syr nation

particle adverbCAL Lexicon: al adverb
1 passim no, not
2 Syr al’d without
3 BibArDan alh > hl) a

thb verb pealCAL Lexicon: thb verb
peal
1 Palestinian,Syr,CPA,JBA,Mand to be ashamed
2 Syr to be confused
(h)aphel
1 Syr to make ashamed, to embarrass
2 Syr to be ashamed
ethpeel
1 Palestinian to be ashamed

w particle conjunction al particle adverbCAL Lexicon: al adverb
1 passim no, not
2 Syr al’d without
3 BibArDan alh > hl) a

[nk verb hithpeelCAL Lexicon: [nk verb
peal
1 Palestinian to bend down
(h)aphel
1 Palestinian to subdue
2 Palestinian to humble
ethpeel
1 JLAGal,JBA to bow
2 Palestinian to humble oneself

l particle preposition ~l[ noun common no gender singular determinedCAL Lexicon: ~l[ noun
1 passim eternity
2 Palm,Palestinian,Syr,JBA world
3 Syr nationCAL Lexicon: l preposition
0 passim to,for
1 passim : general relative (nominal)
2 passim : general relative (verbal)
3 passim : dative
4 passim : direction
5 passim : possession
6 passim : marking the definite direct object
7 passim : subject of passive

w particle conjunction ~l[ noun common no gender plural constructCAL Lexicon: ~l[ noun
1 passim eternity
2 Palm,Palestinian,Syr,JBA world
3 Syr nation

~l[ noun common no gender plural determinedCAL Lexicon: ~l[ noun
1 passim eternity
2 Palm,Palestinian,Syr,JBA world
3 Syr nationCAL Lexicon: w conjunction
1 passim and, als0

~l[ noun common no gender plural determinedCAL Lexicon: ~l[ noun
1 passim eternity
2 Palm,Palestinian,Syr,JBA world
3 Syr nation

In relation to the above verse 33 of Jeremiah chapter 23 it should be noted that the word of the Lord God began to be seen as a burden that could not be upheld. It was, in a sense, burdensome. On one side of the word of the Lord God was mercy DUE TO THE ABRAHAMIC COVENANT THAT WAS TO BE BORNE BY GOD’S PEOPLE, while on the other side there was judgement BECAUSE THE WORD OF GOD COULD NOT BE CARRIED BY GOD’S PEOPLE AND AT THE SAME TIME BECOME A BYWORD, A CARRYING AWAY INTO CAPTIVITY. This is illustrated in the word “Bur-den” in Jer 23: 33 in the Tanakh. The Ark of the Covenant may have contained the Law. See the following quote and subsequent link: “One contained the Law, in addition to the tablets of the Ten Commandments, and the other the tables of stone which Moses had broken” (http://www.jewishencyclopedia.com/articles/1777-ark-of-the-covenant). It should be noted that Uzzah was not able to steady the ark of the covenant without dying for his action (1Chr 15:12-15). See below.

6 But when they came to the threshing floor of Nacon, Uzzah reached out for the Ark of God and grasped it, for the oxen had stumbled.
7 The LORD was incensed at Uzzah. And God struck him down on the spot for his indiscretion, and he died there beside the Ark of God. (2Sa 6:6-7 TNK)

The Lord God recalled the words spoken by Adam to Eve, the same words that Eve spoke to the serpent. Those words which were added to the words of the Lord God were “or touch it.” But God had said “you must not eat of it.” See below.

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

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

Who could bring to fulfillment the law that was supposedly represented by the ark of the covenant of the Lord God? The answer is quite clear that man (humanity) could not fulfill it because man (humanity) could not even touch it. In a sense, the Hebrew people were carried away by their own word.  See the following verse: “But do not mention “the burden of the LORD” any more. Does a man regard his own word as a “burden,” that you pervert the words of the living God, the LORD of Hosts, our God (Jer 23:36 TNK)?” The answer is only the Eternal Word could fulfill the words of the law of God. It appears the prophet Jeremiah understood this. Had he not understood this, why would he say ‘another ark of the Lord would not be permitted to be made.’ “And when you increase and are fertile in the land, in those days — declares the LORD — men shall no longer speak of the Ark of the Covenant of the LORD, nor shall it come to mind. They shall not mention it, or miss it, or make another (Jer 3:16 TNK).” The question remains to be asked, how could the Word fulfill the word? The Law (Word of the Lord) would be fulfilled by the “Bur-den.” The Word of the Lord God becomes flesh, meaning it descends from the line of David and becomes born.  The LORD did appear in the flesh to Abraham! Here, in the chapter of Genesis 18 the mystery of the Lord God’s WORD speaking in the flesh is disguised cleverly as an ANTHROPOMORPHIC APPEARANCE. It is not until later on that this question would be struggled with. The Jewish targums are the works of the Jewish religion of Judaism that came to wrestle with this perplexing issue of what is God’s WORD, NOT PHILOSOPHY OF LOGOS.

32 Moses said, “This is what the LORD has commanded: Let one omer of it be kept throughout the ages, in order that they may see the bread that I fed you in the wilderness when I brought you out from the land of Egypt.” (Exo 16:32 TNK)

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)

1 The LORD appeared to him by the terebinths of Mamre; he was sitting at the entrance of the tent as the day grew hot. (Gen 18:1 TNK)

2 Looking up, he saw three men standing near him. As soon as he saw them, he ran from the entrance of the tent to greet them and, bowing to the ground, (Gen 18:2 TNK)

8 He took curds and milk and the calf that had been prepared and set these before them; and he waited on them under the tree as they ate. (Gen 18:8 TNK)

13 Then the LORD said to Abraham, “Why did Sarah laugh, saying, ‘Shall I in truth bear a child, old as I am?’ (Gen 18:13 TNK)

17 Now the LORD had said, “Shall I hide from Abraham what I am about to do, (Gen 18:17 TNK)

20 Then the LORD said, “The outrage of Sodom and Gomorrah is so great, and their sin so grave! (Gen 18:20 TNK) 

22 The men went on from there to Sodom, while Abraham remained standing before the LORD. (Gen 18:22 TNK)

23 Abraham came forward and said, “Will You sweep away the innocent along with the guilty?
24 What if there should be fifty innocent within the city; will You then wipe out the place and not forgive it for the sake of the innocent fifty who are in it?
25 Far be it from You to do such a thing, to bring death upon the innocent as well as the guilty, so that innocent and guilty fare alike. Far be it from You! Shall not the Judge of all the earth deal justly?”
26 And the LORD answered, “If I find within the city of Sodom fifty innocent ones, I will forgive the whole place for their sake.”
27 Abraham spoke up, saying, “Here I venture to speak to my Lord, I who am but dust and ashes:
28 What if the fifty innocent should lack five? Will You destroy the whole city for want of the five?” And He answered, “I will not destroy if I find forty-five there.”
29 But he spoke to Him again, and said, “What if forty should be found there?” And He answered, “I will not do it, for the sake of the forty.”
30 And he said, “Let not my Lord be angry if I go on: What if thirty should be found there?” And He answered, “I will not do it if I find thirty there.”
31 And he said, “I venture again to speak to my Lord: What if twenty should be found there?” And He answered, “I will not destroy, for the sake of the twenty.”
32 And he said, “Let not my Lord be angry if I speak but this last time: What if ten should be found there?” And He answered, “I will not destroy, for the sake of the ten.”
33 When the LORD had finished speaking to Abraham, He departed; and Abraham returned to his place.
(Gen 18:23-33 TNK)

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.” (Gen 18:20-21 TNK) 

The Word of the Lord was in a human tent of flesh. It is so plain to see in the above verses. They are highlighted for you to immediately see them. It is in all fairness that I presented the above passage of scripture before presenting the quoted words of Philo regarding his understanding of the Logos. You may be asking by now how can the Lord God speak in HIS WORD and speak in the FLESH at the same time? This is certainly a mystery. However, let us not forget that everything that the Lord God made had a divine blue print. This simply means that it was patterned after the heavenly image. The Lord God’s appearance in the flesh above is the heavenly image of man. The Lord God does not want man to corrupt the image of man, his own image that was made in the heavenly image of the Word of the Lord God. See the verses below for the corresponding scriptures.

7 The words of the LORD are pure words, silver purged in an earthen crucible, refined sevenfold. (Psa 12:7 TNK)

3 For silver — the crucible; For gold — the furnace, And the LORD tests the mind. (Pro 17:3 TNK)3 For silver — the crucible; For gold — the furnace, And the LORD tests the mind. (Pro 17:3 TNK)

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

18 O mortal, the House of Israel has become dross to Me; they are all copper, tin, iron, and lead. But in a crucible, the dross shall turn into silver. (Eze 22:18 TNK)

20 As silver, copper, iron, lead, and tin are gathered into a crucible to blow the fire upon them, so as to melt them, so will I gather you in My fierce anger and cast you into the fire and melt you. (Eze 22:20 TNK)

22 As silver is melted in a crucible, so shall you be melted in it. And you shall know that I the LORD have poured out My fury upon you. (Eze 22:22 TNK)

28 Now when everything has been subjected to the Son, then he will subject himself to God, who subjected everything to him; so that God may be everything in everyone. (1Co 15:28 CJB)

In 1 Corinthians chapter 15 verse 28 should not be isolated by itself. It must be put into proper context. There is no better, more fitting context, than that of the Word of the Lord God fulfilling the word of the Lord God in the divine blue print of the heavenly body that the earthly body was patterned after. The idea of the Memra is that of divine patent protection. We were made in His image. It is in my opinion based on sound biblical doctrine of the Memra. IT IS DIVINE COPYRIGHT PROTECTION. It may be in small print, that is, hidden in plain sight, but it is, none the less in The Holy Scriptures. While it is true that philosophy of the Logos found its way into Jewish culture, through the work of Philo, for instance, the philosophy of the Logos has a second, NOT FIRST, and later influence on Jewish thought. There are some examples of the work of Philo on the Divine Word provided below from De mutatione nominum (MUT), De somniis (Som), De Abrahamo (ABR), De specialibus legibus (Spe), De Quaestiones in Genesim (Qge).

114 and they having escaped the attack of the enemies of intellect who admire only the external appendages, like people in tragedies, go no longer to Jother but to Raguel, for they have abandoned all connection with pride, and have connected themselves with lawful persuasion, choosing to become a portion of the sacred flock, of which the divine word is the leader, as his name shows, for it signifies the pastoral care of God. (MUT 1:114 PHE)

116 therefore the mind which has had the royal shepherd, the divine word, for its instructor, will very naturally ask of his seven daughters, “Why is it that you have contended with such great haste to come hither this day?” [Exodus ii. 18] for formerly, when you met with the objects of the outward sense, remaining a long time outside, you were a long time in returning again by reason of the manner in which you were allured by them, but now I do not know what it is that has happened to you, but you are speedy in your return, contrary to your usual custom. (MUT 1:116 PHE)

62 Now place is considered in three ways: firstly, as a situation filled by a body; secondly, as the divine word which God himself has filled wholly and entirely with incorporeal powers; for says the scripture, “I have seen the place in which the God of Israel stood,” [Exodus xxiv. 10] in which alone he permitted his prophet to perform sacrifice to him, forbidding him to do so in other places. For he is ordered to go up into the place which the Lord God shall choose, and there to sacrifice burnt offerings and sacrifices for salvation, and to bring other victims also without spot. (Som 1:62 PHE)

66 But he who was conducted by wisdom comes to the former place, having found that the main part and end of propitiation is the divine word, in which he who is fixed does not as yet attain to such a height as to penetrate to the essence of God, but sees him afar off; or, rather, I should say, he is not able even to behold him afar off, but he only discerns this fact, that God is at a distance from every creature, and that any comprehension of him is removed to a great distance from all human intellect. (Som 1:66 PHE)

68 XII. These things, then, being defined as a necessary preliminary, when the practiser of virtue comes to Charran, the outward sense, he does not “meet” the place, nor that place either which is filled by a mortal body; for all those who are born of the dust, and who occupy any place whatever, and who do of necessity fill some position, partake of that; nor the third and most excellent kind of place, of which it was scarcely possible for that man to form an idea who made his abode at the well which was entitled the “well of the oath,” where the self-taught race, Isaac, abides, who never abandons his faith in God and his invisible comprehension of him, but who keeps to the intermediate divine word, which affords him the best suggestions, and teaches him everything which is suitable to the times. (Som 1:68 PHE)

70 Very properly, therefore, when he has arrived at the external sense, he is represented no longer as meeting God, but only the divine word, just as his grandfather Abraham, the model of wisdom, did; for the scripture tells us, “The Lord departed when he had finished conversing with Abraham, and Abraham returned to his place.” [Genesis xviii. 33.] From which expression it is inferred, that he also met with the sacred words from which God, the father of the universe, had previously departed, no longer displaying visions from himself but only those which proceed from his subordinate powers. (Som 1:70 PHE)

71 And it is with exceeding beauty and propriety that it is said, not that he came to the place, but that he met the place: for to come is voluntary, but to meet is very often involuntary; so that the divine Word appearing on a sudden, supplies an unexpected joy, greater than could have been hoped, inasmuch as it is about to travel in company with the solitary soul; for Moses also “brings forward the people to a meeting with God,” [Exodus xix. 17] well knowing that he comes invisibly towards those souls who have a longing to meet with him. (Som 1:71 PHE)

85 XV. But according to the third signification, when he speaks of the sun, he means the divine word, the model of that sun which moves about through the heaven, as has been said before, and with respect to which it is said, “The sun went forth upon the earth, and Lot entered into Segor, and the Lord rained upon Sodom and Gomorrah brimstone and fire.” [Genesis xix. 23.] (Som 1:85 PHE)

118 But some persons – supposing that what is meant here by the figurative expression of the sun is the external sense and the mind, which are looked upon as the things which have the power of judging; and that what is meant by place is the divine word – understand the allegory in this manner: the practiser of virtue met with the divine word, after the mortal and human light had set; (Som 1:118 PHE)

119 for as long as the mind thinks that it attains to a firm comprehension of the objects of intellect, and the outward sense conceives that it has a similar understanding of its appropriate objects, and that it dwells amid sublime objects, the divine word stands aloof at a distance; but when each of these comes to confess its own weakness, and sets in a manner while availing itself of concealment, then immediately the right reason of a soul well-practised in virtue comes in a welcome manner to their assistance, when they have begun to despair of their own strength, and await the aid which is invisibly coming to them from without. (Som 1:119 PHE)

190 You see here, that the divine word speaks of dreams as sent from God; including in this statement not those only which appear through the agency of the chief cause itself, but those also which are seen through the operation of his interpreters and attendant angels, who are thought by the father who created them to be worthy of a divine and blessed lot: (Som 1:190 PHE)

215 For there are, as it seems, two temples belonging to God; one being this world, in which the high priest is the divine word, his own first-born son. The other is the rational soul, the priest of which is the real true man, the copy of whom, perceptible to the senses, is he who performs his paternal vows and sacrifices, to whom it is enjoined to put on the aforesaid tunic, the representation of the universal heaven, in order that the world may join with the man in offering sacrifice, and that the man may likewise co-operate with the universe. (Som 1:215 PHE)

242 and by the name Eden he means the wisdom of the living God, and the interpretation of the name Eden is “delight,” because I imagine wisdom is the delight of God, and God is the delight of wisdom, as it is said also in the Psalms, “Delight thou in the Lord.” [Psalm xxxvi. 4.] And the divine word, like a river, flows forth from wisdom as from a spring, in order to irrigate and fertilize the celestial and heavenly shoots and plants of such souls as love virtue, as if they were a paradise. (Som 2:242 PHE)

245 XXXVIII. Accordingly, one of the followers of Moses, having compared this speech to a river, has said in the Psalms, “The river of God was filled with water;” [Psalm lxv. 10] and it is absurd to give such a title to any of the rivers which flow upon the earth. But as it seems the psalmist is here speaking of the divine word, which is full of the streams of wisdom, and which has no part of itself empty or desolate, or rather, as some one has said, which is diffused everywhere over the universe, and is raised up on high, on account of the continued and incessant rapidity of that ever-flowing spring. (Som 2:245 PHE)

247 For, in good truth, the continual stream of the divine word, being borne on incessantly with rapidity and regularity, is diffused universally over everything, giving joy to all. (Som 2:247 PHE)

244 Therefore the nine sovereignties of the four passions and the five outward senses are both perishable themselves and also the causes of mortality. But the truly sacred and divine word, which uses the virtues as a starting place, being placed in the number ten, that perfect number, when it descends into the contest and exerts that more vigorous power which it has in accordance with God, subdues by main force all the aforesaid powers. (ABR 1:244 PHE)

41 VI. Which that interpreter of the divine word, Moses, the man most beloved by God, having a regard to, besought God and said, “Show me thyself” — all but urging him, and crying out in loud and distinct words — “that thou hast a real being and existence the whole world is my teacher, assuring me of the fact and instructing me as a son might of the existence of his father, or the work of the existence of the workman. But, though I am very desirous to know what thou art as to thy essence, I can find no one who is able to explain to me anything relating to this branch of learning in any part of the universe whatever. (Spe 1:41 PHE)

62 Why is it that he speaks as if of some other god, saying that he made man after the image of God, and not that he made him after his own image? [Genesis 9:6]. 62. Very appropriately and without any falsehood was this oracular sentence uttered by God, for no mortal thing could have been formed on the similitude of the supreme Father of the universe, but only after the pattern of the second deity, who is the Word of the supreme Being; since it is fitting that the rational soul of man should bear before it the type of the divine Word; since in his first Word God is superior to the most rational possible nature. But he who is superior to the Word holds his rank in a better and most singular pre-eminence, and how could the creature possibly exhibit a likeness of him in himself? Nevertheless he also wished to intimate this fact, that God does rightly and correctly require vengeance, in order to the defense of virtuous and consistent men, because such bear in themselves a familiar acquaintance with his Word, of which the human mind is the similitude and form. (Qge 2:62 PHE)

15 What is the meaning of the expression, “Behold there was a smoking furnace and torches of fires, which passed through the middle of those divisions?” [Genesis 15:18]. 15. The literal meaning of the statement is plain, for the fountain or root of the divine word will have the victims consumed, not by that fire which is given for our use, but by that which descends from above, out of heaven, in order that the purity of the essence of heaven may bear witness to the sanctity of the victims. But if we regard the inward meaning of the words, all things which are done beneath the moon are here compared to a smoking furnace, on account of the vapor which rises up out of the earth and water. As also the divisions of nature are, as has been already shown, every portion of the world being divided into two parts; and by these there are kindled, as it were, torches of fire, being powers which are more rapid in motion and more efficacious, being burning, in truth, like divine fiery discourses, at one time keeping the whole universe in a state of integrity reciprocally with themselves, and at another cleansing away the superfluous darkness. But the following interpretation may also be given with propriety in a more familiar manner. Human life is like unto a smoking furnace, because it has not a pure fire and an unalloyed brilliancy, but a great deal of smoke, smoking darkly through the flame, which causes mist and darkness, and an obscuration, not of the body but of the soul, so that this last cannot discern things clearly, until God the redeemer commands the heavenly lamps to arise, I mean those more pure and more holy radiations which unite those parts previously divided in two, on the right hand and on the left, and, at the same time, illuminate them, being the causes of harmony and of lucid clearness. (Qge 3:15 PHE)

27 What is the meaning of the statement, “The angel of the Lord found her sitting by a fountain of water in the desert in the way to Sur?” [Genesis 16:7]. 27. All these statements are as it were symbols by which the sacred writer indicates that the well-instructed soul, which is the possession of virtue, is nevertheless not yet able to discern the beauty of her mistress. They are, I say, symbols; I mean the statements that she was found, and that she was found by an angel in the desert, and in no other way than that leading to Sur. However we must begin with what is plain. Now the too subtle sophist and the real lover of disputations is commonly unable to be detected by reason of his artifices and sophistical persuasions, with which he is accustomed to deceive and perplex men. But he who, being free from bad habits, has only an eager desire for obtaining instruction by the course of encyclical training, although he is difficult to be detected, is yet not altogether incapable of being so; for perdition is near at hand to him who cannot be detected, but safety to him who can be discovered, especially when he is sought for and found by a more holy and more excellent spirit. And who is more holy and more excellent than the angel of the Lord? For it is to him that it has been entrusted to seek out the erring soul, the soul which, on account of its presumed erudition, is continually ignorant of her whom it ought to respect, but still she could be susceptible of correction and amendment; for which object she was sought out. Nor was she found imperfect, but ready to the hand, since the soul was found which had fled from perfect virtue, not being able to submit to discipline. But the third symbol takes place after she is found and after the discovery has been made by an angel, namely, in the fact of her being found by a fountain, that is to say, by nature; for it is nature which bestows on clever people abilities in proportion to the industry of each individual, effacing unseasonable learning, which is no learning at all: and praise is implied in the very place in which the soul is found, which is thirsting after genius and after its placid law, wishing to draw water while in the society of those who drink wine; for thus it associates with those who feed upon and are delighted with the exercise of proper training, where nature itself affords sufficient nourishment, namely, education and instruction as if from a fountain. The fourth symbol is contained in the fact that the discovery took place in the desert; since difficulty coming over each of the outward senses, together with an influx of each separate desire, represses the mind, and does not permit it to drink pure water: but when it cannot avoid these things as in the desert, it acquiesces, and, abandoning the thoughts which agitated and perplexed it, it becomes convalescent, so as to receive a hope not only of life, but even of eternal life. The fifth symbol is contained in the fact that she was found in the way; for dispositions which are incorrigible are led by devious paths; but that one which can be changed for the better, lo! it proceeds along the road which leads to virtue, and that road is like a fortified wall and guardian to the souls which are capable of being saved, for Sur means a fortified wall. Do you not see, then, that the whole is a symbolical, or indeed a legitimate, figure of an improving soul? And, in fact, the soul which is improving does not perish as one which is wholly foolish does; for if the divine word be found by it, then again it seeks it; and he who is not pure and clean in his habits and disposition, flees from the divine word; but yet he has a fountain of water in which he washes away his vices and wickednesses, drawing from thence the fertility of the law. Besides this, it loves the desert, to which it has fled from its vices and wickednesses, and when it has once beheld the way of virtue it returns from the devious paths of wickedness. And all these things are fortified walls and bulwarks to it, so as to protect it from being ever injured by any words or circumstances which attack it, and from suffering any damage. (Qge 3:27 PHE)

28 Why did the angel say to her, “Hagar, the handmaid of Sarah, whence comest thou, and whither goest thou?” [Genesis 16:8]. 28. The plain letter of the question requires no explanation, for it is exceedingly clear; but with reference to the inner meaning contained in it, there is some asperity expressed; since the divine word is full of instruction, and is a physician of the infirmity of the soul. Therefore the angel says to her, “Whence comest thou?” knowest thou not what good thou has abandoned? Art thou not altogether lame and blind? For thou dost not see at all; and though endowed with the outward senses, dost not feel, and dost not appear to me to have any portion whatever of intellect, as if thou wert quite senseless. But “whither goest thou?” From what excellence to what misery? Why have you so erred as to cast away the blessings which you had in your power, and to pursue good things which are more remote? Do not, do not, I say, act thus; but, quitting your insane impetuosity, go back again, and return into the same way as before, looking upon wisdom as thy mistress, her whom you had before as your governess and directress in all the things which you did. (Qge 3:28 PHE)

It is my intention to bring the above verses from the philosophy of the Logos, according to the work of Philo in order to enlighten and empower the reader with regard to the influence that the philosophy of the Logos had on Jewish culture and later on in the Gospel of John and epistles of John. You can form your own conclusions based on Philo’s work to see how influenced John was with regard to his work. Be a Berean and check for yourself. See the following verse: “Now the people here were of nobler character than the ones in Thessalonica; they eagerly welcomed the message, checking the Tanakh every day to see if the things Sha’ul was saying were true (Act 17:11 CJB).” See the following link: (http://beaberean.com/research-judaism/).

WORKS CITED

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

62a Chicago Bibliography Entries

Borgen, Peder, Kåre Fuglseth, and Roald Skarsten. The Philo Concordance Database in Greek (PHI). n.p.: n.p., 2005. BibleWorks, v.8.

 

62a Chicago Bibliography Entries

Etheridge, J. W. Targum Onkelos on the Pentateuch (English) (OKE). London: Longman, Green, Longman, and Roberts, 1862. BibleWorks, v.8.62a Chicago Bibliography Entries

Borgen, Peder, Kåre Fuglseth, and Roald Skarsten. The Philo Concordance Database in Greek with Lemmatization and Morphological Tagging with Corrections (PHM). Edited by Jean-Noel Aletti and Andrzej Gieniusz. n.p.: n.p., 2007. BibleWorks, v.8.

62a Chicago Bibliography Entries

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

62a Chicago Bibliography Entries

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

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

Targumim (Aramaic Old Testament) (Comprehensive Aramaic Lexicon) (TAR). n.p.: Hebrew Union College. BibleWorks, v.8.

62a Chicago Bibliography Entries

Webster, Noah. The Holy Bible, Containing the Old and New Testaments, in the Common Version, with Amendments of the language (WEB). n.p.: n.p., 1833. BibleWorks, v.8.

 62a Chicago Bibliography Entries

Targumim Morphology (Aramaic Old Testament) (Comprehensive Aramaic Lexicon) (TAM). n.p.: Hebrew Union College. BibleWorks, v.8.

62a Chicago Bibliography Entries

BibleWorks Timelines. Norfolk: BibleWorks, LLC. BibleWorks, v.8.

Immanuel

March 11, 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.

I recently went to see the movie called Son of God. After seeing the movie I have been reflecting on it. I have been praying for God to lead and direct me as to how to write this blog. I believe God is always moving and doing something. Listen to what God said in the Tanahk in 2 Samuel chapter 7 verse 6. “From the day that I brought the people of Israel out of Egypt to this day I have not dwelt in a house, but have moved about in Tent and Tabernacle (2Sa 7:6 TNK).” Don’t miss what God is saying. He is saying that He had moved His tabernacle or transported His mobile tent in the land where He went, in a tent and tabernacle among His people had He went.  In the context of 2 Samuel chapter 7  a palace had already been built for king David that he could call his home and was bestowed upon him safety for a time from his enemies by God. In this space of rest he wanted God to be with him and dwell at the City of David where king David brought the Ark of the covenant with God as stated in the previous chapter (2 Sam 6: 16, 17 TNK).

It is very interesting how God responds through Nathan the prophet back to king David. God said, “I will establish a home for My people Israel  (2Sa 7:10 TNK).” God also said to king David, “The LORD declares to you that He, the LORD, will establish a house for you (2Sa 7:11 TNK).” Then God said, “When your days are done and you lie with your fathers, I will raise up your offspring after you, one of your own issue, and I will establish his kingship. He shall build a house for My name, and I will establish his royal throne forever. I will be a father to him, and he shall be a son to Me. When he does wrong, I will chastise him with the rod of men and the affliction of mortals;  but I will never withdraw My favor from him as I withdrew it from Saul, whom I removed to make room for you (2Sa 7:12-15 TNK).”

Stop right there before you miss what God said. God said, “I will be a father to him, and he shall be a son to Me.” God desires to have a broken relationship with humanity restored. Not only does God desire to dwell with His people, He also wants His elect or chosen to have an intimate, loving, father-son relationship with Him. Look at the heart of God. King David was so awed by this declaration of God that he devoted the 7th verse in psalm 2 to that powerful statement by God. It reads “Let me tell of the decree: the LORD said to me, ‘You are My son, I have fathered you this day’ (Psa 2:7 TNK).” King David called the Messiah his lord, thereby establishing the Messiah as the King of kings and Lord of lords in the verse 1 of the 110 Psalm which reads: “The LORD said to my lord, ‘Sit at My right hand while I make your enemies your footstool’ (Psa 110:1 TNK).” The Messiah has an ETERNAL KINGDOM as stated in the verse 10 of chapter 49 in Genesis: “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 (Gen 49:10 TNK).” This desire of God is not just limited to king David,  all who descend from his dynasty and royal lineage. It is God’s will that all tribes of Israel would call Him Father and be His children by adoption. The Tanahk reads, ” I had resolved to adopt you as My child, and I gave you a desirable land — the fairest heritage of all the nations; and I thought you would surely call Me “Father,” and never cease to be loyal to Me  (Jer 3:19 TNK).”

One of the names of the Messiah of God is so revealing as to how He is to come to His people. It has been established already that The Messiah was to come into this world through a woman as well as through the offspring of King David. This name is found in the book of Isaiah chapter 7 verse 14 that reads “Assuredly, my Lord will give you a sign of His own accord! Look, the young woman is with child and about to give birth to a son. Let her name him Immanuel (Isa 7:14 TNK).” Immanuel is the FIRST BORN and SON OF YHWH, NOT BY ADOPTION, but by the WILL of YHWH. The New King James reads, “For whom He foresaw, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren (Rom 8:29 NKJ). The New King James also states, ” He is the image of the invisible God, the firstborn over all creation (Col 1:15 NKJ).” See below the Old Testament scriptures that correspond to the New Testament scriptures above.

The name Immanuel means God with us. Why would a mere man be called this name? It is my belief that God’s desire is to tabernacle among us.  It is not impossible for God to appear in a tent of flesh. He certainly appeared to Abraham. “The LORD appeared to him by the terebinths of Mamre; he was sitting at the entrance of the tent as the day grew hot. Looking up, he saw three men standing near him.  (Gen 18:1-2 TNK).”  ” He took curds and milk and the calf that had been prepared and set these before them; and he waited on them under the tree as they ate (Gen 18:8 TNK).”  “Then the LORD said to Abraham, “Why did Sarah laugh, saying, ‘Shall I in truth bear a child, old as I am?’ (Gen 18:13 TNK).”  The “LORD” was eating and talking with Abraham. Again it is not impossible for “Elohim” “Yahweh” to appear in a tent of flesh. He certainly appeared to Jacob at Peniel where He changed his name to Israel. Read the Tanahk in chapter 32 at verses 25-31. A man, a divine being was wrestling and talking to Jacob.

25 Jacob was left alone. And a man wrestled with him until the break of dawn.
26 When he saw that he had not prevailed against him, he wrenched Jacob’s hip at its socket, so that the socket of his hip was strained as he wrestled with him.
27 Then he said, “Let me go, for dawn is breaking.” But he answered, “I will not let you go, unless you bless me.”
28 Said the other, “What is your name?” He replied, “Jacob.”
29 Said he, “Your name shall no longer be Jacob, but Israel, for you have striven with beings divine and human, and have prevailed.”
30 Jacob asked, “Pray tell me your name.” But he said, “You must not ask my name!” And he took leave of him there.
31 So Jacob named the place Peniel, meaning, “I have seen a divine being face to face, yet my life has been preserved.”

This is what Jesus says about seemingly impossible things. Jesus said, “But Jesus looked at them and said to them, “With men this is impossible, but with God all things are possible (Mat 19:26 NKJ).” It is seemingly impossible for a mere man to be equal or one with YHWH. But it is not impossible for YHWY to cloth himself with human flesh, even as a divine reproductive cell in the womb of Miriam or Mary. Yeshua is the Shekinah earthly presence of YHVH in the flesh. After all, what does God have to say about seemingly impossible things? Jeremiah 32:27 in the Tanahk reads, “Behold I am the LORD, the God of all flesh. Is anything too wondrous for Me?” Even the angel Gabriel said with God nothing is impossible (Luke 1: 26-38).

26 Now in the sixth month the angel Gabriel was sent by God to a city of Galilee named Nazareth,
27 to a virgin betrothed to a man whose name was Joseph, of the house of David. The virgin’s name was Mary.
28 And having come in, the angel said to her, “Rejoice, highly favored one, the Lord is with you; blessed are you among women!”
29 But when she saw him, she was troubled at his saying, and considered what manner of greeting this was.
30 Then the angel said to her, “Do not be afraid, Mary, for you have found favor with God.
31 “And behold, you will conceive in your womb and bring forth a Son, and shall call His name JESUS.
32 “He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David.
33 “And He will reign over the house of Jacob forever, and of His kingdom there will be no end.”
34 Then Mary said to the angel, “How can this be, since I do not know a man?”
35 And the angel answered and said to her, “The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God.
36 “Now indeed, Elizabeth your relative has also conceived a son in her old age; and this is now the sixth month for her who was called barren.
37 “For with God nothing will be impossible.”

“Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me (Rev 3:20 NKJ). For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation (Rom 10:10 NKJ). To them God willed to make known what are the riches of the glory of this mystery among the Gentiles: which is Christ in you, the hope of glory (Col 1:27 NKJ). “But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God  (Joh 1:12-13 NKJ).”

WORKS CITED

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

62a Chicago Bibliography Entries

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

62a Chicago Bibliography Entries

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

 

Gospel of Immanuel

December 3, 2013

© 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.

God with us came into this world, leaving his glory and splendor with his Holy Father God (Joh 17:5 NKJV), being born of a young woman who had known no man. It was a miracle inception made possible when the Holy Spirit of God overshadowed the young woman who had known no man. The young woman who had known no man was with child of The Holy Ghost (Isa 7:14 TNK; Luk 1: 34, 35 NKJV). The GOD-man named Yeshua Heb or Ies0us Gr or Jesus Eng, who was the ETERNAL-WORD (“LOGOS” John 1:1 KJV http://biblehub.com/greek/logos_3056.htm ) of ELOHIM (plural form of “El” or “Eloah”, Genesis 1:1 BHT OT http://biblehub.com/hebrew/elohim_430.htm ),  the name or function He was known by before taking on human flesh. He died for our sins, being pressed to the point of crushing by the weight of our sins onto a rugged cross, becoming our guilt offering, and making intercession for sinners Isa 53: 1- 54:1 TNK).

 1 “Who can believe what we have heard? Upon whom has the arm of the LORD been revealed?
2 For he has grown, by His favor, like a tree crown, Like a tree trunk out of arid ground. He had no form or beauty, that we should look at him: No charm, that we should find him pleasing.
3 He was despised, shunned by men, A man of suffering, familiar with disease. As one who hid his face from us, He was despised, we held him of no account.
4 Yet it was our sickness that he was bearing, Our suffering that he endured. We accounted him plagued, Smitten and afflicted by God;
5 But he was wounded because of our sins, Crushed because of our iniquities. He bore the chastisement that made us whole, And by his bruises we were healed.
6 We all went astray like sheep, Each going his own way; And the LORD visited upon him The guilt of all of us.”
7 He was maltreated, yet he was submissive, He did not open his mouth; Like a sheep being led to slaughter, Like a ewe, dumb before those who shear her, He did not open his mouth.
8 By oppressive judgment he was taken away, Who could describe his abode? For he was cut off from the land of the living Through the sin of my people, who deserved the punishment.
9 And his grave was set among the wicked, And with the rich, in his death — Though he had done no injustice And had spoken no falsehood.
10 But the LORD chose to crush him by disease, That, if he made himself an offering for guilt (http://biblehub.com/hebrew/asham_817.htm ), He might see offspring and have long life, And that through him the LORD’s purpose might prosper.
11 Out of his anguish he shall see it; He shall enjoy it to the full through his devotion. “My righteous servant makes the many righteous, It is their punishment that he bears;
12 Assuredly, I will give him the many as his portion, He shall receive the multitude as his spoil. For he exposed himself to death And was numbered among the sinners, Whereas he bore the guilt of the many And made intercession for sinners.”

His death was not a human sacrifice because he gave his perfect sinless divine life blood willingly (John 10:15, 17 NKJV).  He was God pitched in a tent of human flesh. The word “dwelt” used in the NKJV in John 1:14 is the Greek word “skenoo” and means to dwell as in a tent http://biblehub.com/greek/4637.htm .  His blood did not come from humankind. His blood came from his Holy Father God. Yeshua went to hell after he died (Eph 4:9 ). He preached to the spirits in prison while there (1 Pet 3:18,19,20). He resurrected on the third day (Psa 16:10; Mat 12:40; 16:21; John 2:19, 21). He was seen by his disciples and over 500 of his countrymen at once after he resurrected (1 Cor 15:5,6). He ascended to his Holy Father God untouched and pure (John 20:17). He entered into his Holy Father God’s temple as high priest and offered himself,  once for all time, and is seated at the right hand of the throne of the Majesty (Heb 7:21- 8:3). And He stands to make intercession for us (Acts 7:55,56; Heb 7:25).

19 for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.
20 And inasmuch as He was not made priest without an oath
21 (for they have become priests without an oath, but He with an oath by Him who said to Him: “The LORD has sworn And will not relent,`You are a priest forever According to the order of Melchizedek ‘ “),
22 by so much more Jesus has become a surety of a better covenant.
23 Also there were many priests, because they were prevented by death from continuing.
24 But He, because He continues forever, has an unchangeable priesthood.
25 Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.
26 For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens;
27 who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people’s, for this He did once for all when He offered up Himself.
28 For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever.

8:1 Now this is the main point of the things we are saying: We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens,
2 a Minister of the sanctuary and of the true tabernacle which the Lord erected, and not man.

It is God’s desire to restore a broken relationship between himself and humanity. God created humankind perfect and innocent but somewhere and at sometime humankind went their own way and did not want God in their lives. That is obvious and there are many instances of short comings and wrong doings in the history of humankind. However, God The Creator had a plan to save humanity from a fallen state and restore it back to perfection as he intended from the beginning of creation.

The objective of this blog is to unravel the plan of salvation. It starts in  the book of the generations in chapter 3 at verse 15.

This is the first prophecy in the book of the Generations. Genesis 3:15 in the Tanakh reads “I will put enmity Between you and the woman, And between your offspring and hers; They shall strike at your head, And you shall strike at their heel.” It is of the utmost importance to establish that the Messiah is being prophesied here to come through the woman.

WORKS CITED

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

62a Chicago Bibliography Entries

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