Genesis 1:16

Genesis 1:16

וַיַּעַשׂ אֱלֹהִים אֶת־שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת־הַמָּאֹור הַגָּדֹל לְמֶמְשֶׁלֶת הַיֹּום וְאֶת־הַמָּאֹור הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכֹּוכָבִֽים׃

hamaowr hagadowlyim hamaowrat sheniy Elohim vayasha
3974------------1419---------------3974-------8145------430--------6213
hamaowr hayowm lamemshalat hagadol
3974------------3117--------4475-------------1419
hakowkabyim halayleh lamemshalat haqatan
3556-------------------3915---------4475-----------6996

God made the two great lights, the greater light to govern the day, and the lesser light to govern the night ; He made the stars also. NASB

And God made the two great luminaries: the great luminary to rule the day and the lesser luminary to rule the night, and the stars. Traditional Jewish translation

6213----vayasha –
1. to do, fashion, accomplish, make
a. (Qal)
1. to do, work, make, produce 1a
b. to do 1a
c. to work 1a
d. to deal (with) 1a
e. to act, act with effect, effect
1. to make 1a
f. to make 1a
g. to produce 1a
h. to prepare 1a
i. to make (an offering) 1a
j. to attend to, put in order 1a
k. to observe, celebrate 1a
l. to acquire (property) 1a
m. to appoint, ordain, institute 1a
n. to bring about 1a
o. to use 1a
p. to spend, pass
q. (Niphal)
1. to be done
2. to be made
3. to be produced
4. to be offered
5. to be observed
6. to be used
r. (Pual) to be made
5. (Piel) to press, squeeze.

430-----Elohim – Magistrates

8144----sheniy – double, second, again

3974----hamaowrat – luminous body or luminary, light, brightness, cheerfulness, chandelier

1419 – ~yil{d.G;h – (myldgh) – hagadowlyim – great, older, insolent

3974----hamaowr – luminous body or luminary, light, brightness, cheerfulness, chandelier

1419----hagadol – great, older, insolent

4475----lamemshalat – rule, a realm, a ruler

3117----hayowm – to be hot, a day (from sunrise to sunset) or (a space in time defined by associated terms), (an age).

3974----maowr – luminous body or luminary, light, brightness, cheerfulness, chandelier

6996----haqatan – diminutive (in quantity)

4475----memshalah – rule, a realm, a ruler

3915----halayleh – a twist (away of the light), night, adversity

3556----hakowkabyim – hilly, a star, fig. a prince

The Magistrates made two great luminaries, one great luminous body to rule the day, the diminutive luminous body to rule the night with the stars.

Genesis 1:15

Genesis 1:15

וְהָיוּ לִמְאֹורֹת בִּרְקִיעַ הַשָּׁמַיִם לְהָאִיר עַל־הָאָרֶץ וַֽיְהִי־כֵֽן׃

hashamayim bareqiya lamaowrat vahayow
8064---------------7549----------3974-----------1961
ken vayahay Ha-eretz al owr
3651----1961------776----5921--215

and let them be for lights in the expanse of the heavens to give light on the earth"; and it was so. NASB

And they shall be for luminaries in the expanse of the heavens to shed light upon the earth." And it was so.
Traditional Jewish Translation

1961----vahayow - to exist, be, become, come to pass

3974----lamaowrat – luminous body or luminary, light, brightness, cheerfulness, chandelier

7549----bareqiya - extended surface (solid), expanse, firmament
g. expanse (flat as base, support)
h. firmament (of vault of heaven supporting waters above)

8064----hashamayim - to be lofty, the sky, aloft.

215 – 218----owr - luminous, luminary, lightning, happiness, flame, the east, a city in Chaldea, Ur.

5921----al –
1. upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against

q. upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
r. above, beyond, over (of excess)
s. above, over (of elevation or pre-eminence)
t. upon, to, over to, unto, in addition to, together with, with (of addition)
u. over (of suspension or extension)
v. by, adjoining, next, at, over, around (of contiguity or proximity)
w. down upon, upon, on, from, up upon, up to,, towards, over towards, to, against (with verbs of motion)
x. to (as a dative) conj
9. top

776----Ha-eretz – to be firm, the earth.

1961----vayahay - to exist, be, become, come to pass

3651----ken – to set upright; hence just; rightly or so

Let luminaries exist in the lofty firmament to be luminous upon the earth and it became so.

Genesis 1:14

Genesis 1:14

וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיֹּום וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמֹועֲדִים וּלְיָמִים וְשָׁנִֽים׃

shamayim bareqiya maorot yahay Elohim vayaAmar
8064-----------7549--------3974-----1961-----430------559
vahayow halayleh biyn yowm biyn lahaBadaya al
1961--------3915-------996----3117----996----914
vashenyim valayomyim valamowadyim la atat
---8141--------------3117-------------4150--------------226

Then God said, "Let there be lights in the expanse of the heavens to separate the day from the night, and let them be for signs and for seasons and for days and years. NASB

And God said, "Let there be luminaries in the expanse of the heavens, to separate between the day and between the night, and they shall be for signs and for appointed seasons and for days and years. Traditional Jewish Translation

559-----vayaAmar, to say, speak, utter
m. (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
n. (Niphal) to be told, to be said, to be called
o. (Hithpael) to boast, to act proudly
p. (Hiphil) to avow, to avouch

430-----Elohim – Magistrates

1961----yahay - to exist, be, become, come to pass

3974----maorot – luminous body or luminary, light, brightness, cheerfulness, chandelier

7549----bareqiya - extended surface (solid), expanse, firmament

8064----shamayim - to be lofty, the sky, aloft.

914-----lahaBadaya al – to divide separate, distinguish, differ, select, a part.

996-----biyn – to separate mentally, understand, a distinction, between, either… or.

3117----yowm – to be hot, a day (from sunrise to sunset) or (a space in time defined by associated terms), (an age).

996-----vabiyn – to separate mentally, understand, a distinction, between, either… or.

3915----halayleh – a twist (away of the light), night, adversity

1961----vahayow - to exist, be, become, come to pass.

226----la atat – a signal, as a flag, beacon, monument, omen, prodigy, evidence, etc.

4150----valamowadyim – an appointment, a festival, an assembly, conventionally a year, the congregation, the place of meeting

3117----valayomyim – to be hot, a day (from sunrise to sunset) or (a space in time defined by associated terms), (an age).

8141----vashenyim – a year

And the Magistrates said let luminaries come to be in the lofty firmament to divide between the day and between the night and will become a signal of the festivals and appointments, and days and years.

Genesis 1:13

Genesis 1:13

וַֽיְהִי־עֶרֶב וַֽיְהִי־בֹקֶר יֹום שְׁלִישִֽׁי׃

shaliyshiy yowm bokar vayahay Arab vayahay
7992-----------3117---1242----1961-----6153------1961

There was evening and there was morning, a third day. NASB

And it was evening, and it was morning, a third day..
Tradition Jewish Translation

1961–---vayahay - to exist, be, become, come to pass

6153----Arab – To braid, to intermix, to traffic, to give, be security, to be agreeable, to grow dusky, to commingle, sterility, a country, dusk, the web, a mixture, a willow, pleasant, a mosquito, a raven.

1961–---vayahay - to exist, be, become, come to pass

1242–---bokar – to plough, to break forth, to inspect, admire, care for, consider, a beeve, an ox, a herd, the dawn (as the break of day) (morning)

3117–---yowm – to be hot, a day (from sunrise to sunset) or (a space in time defined by associated terms), (an age).

7992–---shaliyshiy – Third, a third

It became dusk, it became morning the third age.

Genesis 1:12

Genesis 1:12

וַתֹּוצֵא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע לְמִינֵהוּ וְעֵץ עֹֽשֶׂה־פְּרִי אֲשֶׁר זַרְעֹו־בֹו לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טֹֽוב׃

lamiyno zera mezereya eseb dasha Ha-eretz vatavatsa
4327-------2233-----2233----6212---1877------776--------3318
lamiyno bow zerao ashar periy asah va-ets
4327-------935----2233---834---6529--6213---6086
Towb Kiy Elohim vayara’ah
2896--3588----430-----7200

The earth brought forth vegetation, plants yielding seed after their kind, and trees bearing fruit with seed in them, after their kind ; and God saw that it was good. NASB

And the earth gave forth vegetation, seed yielding herbs according to its kind, and trees producing fruit, in which its seed is found, according to its kind, and God saw that it was good. Traditional Jewish Translation

3318 –– vatavatsa – To go out, to bring out

776 -- Ha-eretz – to be firm, the earth.

1875 -1877 -– dasha – to tread or frequent, to follow, to seek, to ask, to worship, to sprout, a sprout, grass.

6212 –– eseb – to glisten (be green); grass

2231 – 2235 –– mezereya – to sow, to disseminate, to plant, fructify, springtime, posterity, fruit, plant, sowing time, something sown.

2231 – 2235 –– zera – to sow, to disseminate, to plant, fructify, springtime, posterity, fruit, plant, sowing time, something sown.

4327 –– lamiyno – to portion out, a sort, species

6086 –– va-ets – a tree, hence wood

6213 –– asah –
1. to do, fashion, accomplish, make
a. (Qal)
1. to do, work, make, produce 1a
b. to do 1a
c. to work 1a
d. to deal (with) 1a
e. to act, act with effect, effect
1. to make 1a
f. to make 1a
g. to produce 1a
h. to prepare 1a
i. to make (an offering) 1a
j. to attend to, put in order 1a
k. to observe, celebrate 1a
l. to acquire (property) 1a
m. to appoint, ordain, institute 1a
n. to bring about 1a
o. to use 1a
p. to spend, pass
q. (Niphal)
1. to be done
2. to be made
3. to be produced
4. to be offered
5. to be observed
6. to be used
r. (Pual) to be made
4. (Piel) to press, squeeze

6529 –– periy – fruit

834 -– ashar –
7. (relative part.)
a. which, who
b. that which
8. (conj)
a. that (in obj clause)
b. when
c. since
d. as
e. conditional if

2231 – 2235 –– zerao – to sow, to disseminate, to plant, fructify, springtime, posterity, fruit, plant, sowing time, something sown.

935 –– bow – to go or come

4327 –-– lamiyno – to portion out, a sort, species

7200 -– vayara’ah – to see

430 –- Elohim – Magistrates

3588 –– Kiy - a particle indicating causal relations of all kinds, antecedent or consequent. Very widely used as a rel. conj. or adv.

2896 -- Towb – good, goodness, beauty, gladness, welfare.


And the earth brought out sprouts and grass to sow plants according to their species and made trees with fruit to sow according to their species and the Magistrates saw that it was good.

Genesis 1:11

Genesis 1: 11

וַיֹּאמֶר אֱלֹהִים תַּֽדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינֹו אֲשֶׁר זַרְעֹו־בֹו עַל־הָאָרֶץ וַֽיְהִי־כֵֽן׃

mezereya eseb dasha Ha-eretz tadasha Elohim vayaAmar
2233---------6212--1877-----776-------1876-------430------559
bow zerao ashar lamiyno periy asah periy ets zera
935---2233----834---4327----6529--6213--6529--6086-2233
ken vayahay Ha-eretz al
3651---1961-------776---5921

Then God said, "Let the earth sprout vegetation : plants yielding seed, and fruit trees on the earth bearing fruit after their kind with seed in them"; and it was so. NASB

And God said, "Let the earth sprout vegetation, seed yielding herbs and fruit trees producing fruit according to its kind in which its seed is found, on the earth," and it was so. Traditional Jewish Translation

559 - vayaAmar, to say, speak, utter
i. (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
j. (Niphal) to be told, to be said, to be called
k. (Hithpael) to boast, to act proudly
l. (Hiphil) to avow, to avouch

430 –- Elohim – Magistrates

1875 -1877 -– tadasha – to tread or frequent, to follow, to seek, to ask, to worship, to sprout, a sprout, grass.

776 -–– Ha-eretz – to be firm, the earth.

1875 -1877 -– tadasha – to tread or frequent, to follow, to seek, to ask, to worship, to sprout, a sprout, grass.

6212 –– eseb – to glisten (be green); grass

2231 – 2235 –– zera – to sow, to disseminate, to plant, fructify, springtime, posterity, fruit, plant, sowing time, something sown.

2231 – 2235 –– zera – to sow, to disseminate, to plant, fructify, springtime, posterity, fruit, plant, sowing time, something sown.

6086 –– ets – a tree, hence wood

6529 –– periy – fruit

6213 –– asah –
1. to do, fashion, accomplish, make
a. (Qal)
1. to do, work, make, produce 1a
b. to do 1a
c. to work 1a
d. to deal (with) 1a
e. to act, act with effect, effect
1. to make 1a
f. to make 1a
g. to produce 1a
h. to prepare 1a
i. to make (an offering) 1a
j. to attend to, put in order 1a
k. to observe, celebrate 1a
l. to acquire (property) 1a
m. to appoint, ordain, institute 1a
n. to bring about 1a
o. to use 1a
p. to spend, pass
q. (Niphal)
1. to be done
2. to be made
3. to be produced
4. to be offered
5. to be observed
6. to be used
r. (Pual) to be made
3. (Piel) to press, squeeze .

6529 –– periy – fruit

4327 –-– lamiyno – to portion out, a sort, species

834 -– ashar –
4. (relative part.)
a. which, who
b. that which
5. (conj)
a. that (in obj clause)
b. when
c. since
d. as
e. conditional if

2231 – 2235 –– zerao – to sow, to disseminate, to plant, fructify, springtime, posterity, fruit, plant, sowing time, something sown.

935 –– bow – to go or come

5921 –– al –
1. upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
i. upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
j. above, beyond, over (of excess)
k. above, over (of elevation or pre-eminence)
l. upon, to, over to, unto, in addition to, together with, with (of addition)
m. over (of suspension or extension)
n. by, adjoining, next, at, over, around (of contiguity or proximity)
o. down upon, upon, on, from, up upon, up to,, towards, over towards, to, against (with verbs of motion)
p. to (as a dative) conj
6. top

776 -- Ha-eretz – to be firm, the earth.

1961 –- vayahay - to exist, be, become, come to pass

3651 -– ken – to set upright; hence just; rightly or so

And the Magistrates said, let the earth sprout, sprouts and grasses, to glisten green, that would sow plants and fruit and trees with fruit that make fruit according to its species, which sow upon the ground on the earth and it became so.

Genesis 1:10

Genesis 1:10

וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טֹֽוב׃

valamiqvah Ha-eretz hayabashah Elohim Vayaqara
4723-------------776-----------3004----------430---------7121
Towb Kiy Elohim vayara yamim qara hamayim
2896--3588----430----7200-----3220---7121----4325

God called the dry land earth, and the gathering of the waters He called seas ; and God saw that it was good. NASB

Traditional Jewish translation;
And God called the dry land earth, and the gathering of the waters He called seas, and God saw that it was good.

7121--- Vayaqara – To call out to, (i.e. address by name), to encounter, a caller, a partridge

430---- Elohim – Magistrates

3004--– hayabashah – dry ground

776----- Ha-eretz – to be firm, the earth.

4723--- valamiqvah – something waited for, i.e. confidence, also a collection, a pond, a caravan, or a drove

4325--- hamayim - water, waters
p. water
q. water of the feet, urine
r. of danger, violence, transitory things, refreshment (fig.)

7121--- qara – To call out to, (i.e. address by name), to encounter, a caller, a partridge

3220--- yamim – to roar; a sea (as breaking in noisy surf), a large body of water, a large river, an artificial basin.

7200--– vayara – to see

430---- Elohim – Magistrates

3588--- Kiy - a particle indicating causal relations of all kinds, antecedent or consequent. Very widely used as a rel. conj. or adv.

2896--- Towb – good, goodness, beauty, gladness, welfare.

The magistrates called the dry ground the firm earth and the collection of waters they called seas, and the magistrates had gladness.

Job's Sin

Job’s Sin

Even though Scripture says that Job was blameless and upright, fearing Elohim and turning away from evil, there are other verses that state that no one is without sin: Psalm 14:1-3, 53:1-3, Romans 3:9-18, 23. So we can safely say that even Job has a fault. Where is this fault? We can safely say that it is not a moral sin that snags Job, for that was shot down by his confrontation with his three friends. If he had had a moral sin, then their accusations would have been founded. As we know they were chastised for their treatment of Job.

Job’s sin is described for us in Chapter 1:4, 5. His sons would go and make a feast, at each one’s home and each on his set day; and they would send word and invite their three sisters to eat and drink with them. When each cycle of feast days had ended, Job would send to summon them. He would rise early in the morning and bring as many burnt-offerings as the number of them all, for Job said, “Perhaps my children have sinned and blasphemed Elohim in their hearts.” Thus would Job do all the days. His sin is explained in Job 38 – 41. Job is arrogant. He is not walking humbly with his Elohim.

In the Torah it states that a Father shall not be put to death for/with their sons, nor shall sons be put to death for/with their fathers; everyone shall be put to death for his own sin. Deuteronomy 24:16. The Psalmist tells us that “No man can by any means redeem his brother, or give to Elohim a ransom for him. Psalm 49:7. It is plainly stated here that no one can pay for some one else’s sin. Job could not cover his children’s sin. All of his attempts would be futile and they were futile, for they all died for their sins anyway. Job 1:18-19. Job thought he was righteous enough to cover the sin's of his children.

Job suffered greatly for trying to cover his children’s sin. He lost everything before he realized the error of his ways.

Job’s children were all adults and they were responsible for themselves. If they did something wrong they needed to feel the full brunt of their actions. As difficult as it appears that is the way it is supposed to be.

How many times in our life do we see some one make a mistake and we want to spare them the consequences of their actions? So we step in and whisk them away to a safe place, but they never suffer the consequences of their sin. We have upset the balance creation by our actions. When an individual has done a negative action, it requires a negative action against that individual to make it positive and eventually neutral. If we have done this, then we have acted just like Job. We need to repent to YY. Then He can forgive and bring restoration as he did for Job.


Mark Archer
March 18, 2006

The Right Choice Pt. 5

Now you may think that Paul only meant his advice for temporary purposes, while they where in distress, but this is not true.

Paul was not a Pharisee, for he was a Roman citizen. He could not have been both at the same time. Since he was not a Pharisee, he was not a follower of Torah and knew little of it. As a Roman citizen, he would be quite familiar with the mystery religion and Gnosticism. What we had here was an introduction of a Gnostic idea, which was made to look Jewish. What every nation of people had was their form of Mithraism. Paul just gave the Hebrews their own version of Mithraism. A book to read that help you understand why I think that Paul was not a Pharisee would be, The Mythmaker: Paul and the Invention of Christianity¡¨ by Hyam Maccoby, written in 1986.

Does the Torah ever advise people not to get married for reasons of distress? When the Israelites were going into captivity into Babylon they were instructed to marry and have children, (Jeremiah 29:6) that captivity was pretty distressful. When they were entering the Promised Land they were not instructed to not marry. They were going to war right away. In Joshua 1:14 we read that the Ruebenites, the Gadites and the half tribe of the Manasseh were instructed to leave their wives behind and go to war. They were not told to not marry. If Oral law is based on judgments, then judgments are based on precedents. Here we have a precedent and this precedent did not discourage marriage.

YHWH has given us the command to rule over the animals, be they birds, fish or land born creatures. The first thing we are to do is multiply, then we subdue and then we rule anything that works to hinder that is not of YHWH.

The Hebrew word for subdue is Kabash - 3533 (SNS) this words means, to subject, subdue, force, keep under, bring into bondage, make subservient.

The Hebrew word for rule is Radah - 7287 (SNS) this word means to rule, have dominion, dominate, tread down.

The animals are here to serve us, man. We are not here to serve the animals. Anything that would seek to turn that around would be of the creation and not YHWH. This precept is in line with first and second command of the Ten Commandments. Exodus 20: 3-6.

YHWH, the creator, has instructed us, the creation, to serve, worship Him, the creator, and in similar fashion the creation is to serve us.

If you notice it says that we are not to make any graven images. If YHWH does not want us to have graven images of His creation in our homes would He want then on His walls in His temple?

Consider this, YHWH said this of Himself in Numbers 23:19. "Elohim is not a man, that He should lie, Nor a son of man, that He should repent; has He said, and will He not do it? Or has He spoken, and will He not make it good?¡¨ Is He not saying that men are liars? If He become a man, would He become a liar? It also says that He is not a son of Adam that He should repent. Is He not saying that all sons of Adam need to repent? If so would He become a son of Adam and then need to repent? In talking about why YHWH would not be a man, we have to consider how Elohim made man. When Elohim man made, did He make then well and perfect or did He make them imperfect and was not disappointed by it?

In Genesis 1:31 we read, ”And Elohim saw everything that He had made and behold good and it became evening and became morning the sixth day.¨

What I wrote here is the literal translation. I left out all the added words. The added words (it was) before ¡very good¡¨. If “it was¨ is not there, does it belong there and if it is not there, what is very good? Maybe what Elohim is trying to say is that the making of the whole of creation is very good and not the creation, itself is very good, thus giving Him the glory and not giving glory to creation.

The next point of interest is Genesis 2:25 and the adam man and his wife, woman were both naked and were not ashamed. The Hebrew word for naked is arowm (6174) (6175, subtle, shrewd, crafty, sly, prudent, sensible) both of these words are derived from the root word (6191, aram, which means to be subtle, shrewd, crafty, beware, take crafty counsel).

The Hebrew word for ashamed is bavush (954), which means ashamed confounded, confused, shamed, delayed and dry.

If we were to translate this verse according to or with the understanding of the underlying meaning of the word naked, we would come away with the understanding that Adam was made with a sin nature. He was not perfect. The proof of this is that he was the first to sin, not Eve. For Adam’s sin was this; he added to the instruction that YHWH had given to him concerning the eating of the fruit of the tree of the knowledge of good and evil.

Adam broke this command spelled out for in Deuteronomy 4:2. “You shall not add to the word that I command you nor shall you subtract from it, to observe the commandments of YHWH.¨

Adam added to the command of YHWH. He added, “You shall not touch the tree of the Knowledge of good and evil. It was no sin to touch it, only to eat it. By adding the extra command he took a choice away from Eve. Her choice to Obey YHWH as Adam had the choice to obey YHWH. Adam had the choice to obey YHWH, but Eve only had the choice to obey Adam. She only knew that commands that Adam gave her and if they were not exactly as YHWH had given them and she disobeyed Adam, but not YHWH, then she would not experience what she would if she had disobeyed YHWH. At that point she would distrust YHWH and with that distrust comes the disobedience.

When the whisperer came to Eve, to tempt her, what gave him the right to test her? How did know that he would have an avenue whereby she would listen to him?

When Adam told Eve that she would die if she even touched the tree, he gave the twin, YHWH’s twin an instrument whereby he could produce doubt in the mind and heart of Eve. All the whisperer had to do was get Eve to touch the tree. Once she touched the tree and noticed that she did not die or realize her nakedness, and then she would doubt the rest of the command as well. Since she doubted the touching part of the command, she would also doubt the eating part. Then she could persuade Adam to eat the fruit as well.

So you see sin did not enter the world through the eating of the tree of the knowledge of good and evil. Sin was already present, just the effects of sin started at the eating of that fruit. Hence, that is why they were naked, thus being naked is a symbol to having sin your life.

The Right Choice Pt 4

Before reading this I recommend that you read the previous parts of this entry, The Right Choice Part 1-3

1 Kings 13

And the king answereth and saith unto the man of Elohim, `Appease, I pray thee, the face of YHWH thy Elohim, and pray for me, and my hand doth come back unto me;' and the man of Elohim appeaseth the face of YHWH, and the hand of the king cometh back unto him, and it is as at the beginning. And the king speaketh unto the man of Elohim, `Come in with me to the house, and refresh thyself, and I give to thee a gift.' And the man of Elohim saith unto the king, `If thou dost give to me the half of thine house, I do not go in with thee, nor do I eat bread, nor do I drink water, in this place; for so He commanded me by the word of YHWH, saying, Thou dost not eat bread nor drink water, nor turn back in the way that thou hast come.' And he goeth on in another way, and hath not turned back in the way in which he came in unto Beth-El. And a certain aged prophet is dwelling in Beth-El, and his son cometh and recounteth to him all the deed that the man of Elohim hath done to-day in Beth-El, the words that he hath spoken unto the king, -- yea, they recount them to their father. And their father saith unto them, `Where [is] this -- the way he hath gone?' and his sons see the way that the man of Elohim hath gone who came from Judah. And he saith unto his sons, `Saddle for me the ass,' and they saddle for him the ass, and he rideth on it, and goeth after the man of Elohim, and findeth him sitting under the oak, and saith unto him, `Art thou the man of Elohim who hast come from Judah?' and he saith, `I [am].' And he saith unto him, `Come with me to the house, and eat bread.' And he saith, `I am not able to turn back with thee, and to go in with thee, nor do I eat bread or drink with thee water in this place, for a word [is] unto me by the word of YHWH, Thou dost not eat bread nor drink there water, thou dost not turn back to go in the way in which thou camest.' And he saith to him, `I also [am] a prophet like thee, and a messenger spake unto me by the word of YHWH, saying, Bring him back with thee unto thy house, and he doth eat bread and drink water;' -- he hath lied to him. And he turneth back with him, and eateth bread in his house, and drinketh water. And it cometh to pass -- they are sitting at the table -- and a word of YHWH is unto the prophet who brought him back, and he calleth unto the man of Elohim who came from Judah, saying, `Thus said YHWH, Because that thou hast provoked the mouth of YHWH, and hast not kept the command that YHWH thy Elohim charged thee, and turnest back and dost eat bread and drink water in the place of which He said unto thee, Thou dost not eat bread nor drink water -- thy carcass cometh not in unto the burying-place of thy fathers.' And it cometh to pass, after his eating bread, and after his drinking, that he saddleth for him the ass, for the prophet whom he had brought back, and he goeth, and a lion findeth him in the way, and putteth him to death, and his carcass is cast in the way, and the ass is standing near it, and the lion is standing near the carcass. And lo, men are passing by, and see the carcass cast in the way, and the lion standing near the carcass, and they come and speak [of it] in the city in which the old prophet is dwelling.

In 1 Kings 13: 6-25, we see a prophet sent by YHWH to Jereboam to prophesy against the altar in Bethel. The prophet was told not to eat or drink there and to leave by a different way. He left by a different way and sat to rest under an oak tree. Many people would think this is harmless, but the sitting under an oak tree is a reference to Mithraism / Nimrodism, where Nimrod had set up an oak tree and made it a magical shade tree, where 100,000 people could sit under it to receive shade.

Its placement here showed that the prophet's heart was not totally for YHWH. That why he was so easily persuaded to disobey YHWH.

When we place our trust on an untruth, it is easy for the twin to influence us away from YHWH. That is how he persuaded Chavah (Eve) to eat the forbidden fruit.

That was why the prophet was easily persuaded to disobey YHWH. His heart was divid-ed between YHWH and Nimrod, who called himself mediator, son of elohim, the lamb of elohim and various other names.

YHWH told us in Deut 6: 13, "YHWH thy Elohim thou dost fear, and Him thou dost serve, and by His name thou dost swear;" We are to only serve YHWH. Deut 13:1-5 and Ex 20: 18-21 tell us that YHWH would test us, Deut 8:2,16.

2) and thou hast remembered all the way which YHWH thy Elohim hath caused thee to go these forty years in the wilderness, in order to humble thee to test thee, to know that which [is] in thy heart, whether thou dost keep His commands or not.

16) who is causing thee to eat manna in the wilderness, which thy fathers have not known, in order to humble thee, and in order to test thee, to do thee good in thy latter end).

In 1 Kings 13, YHWH sent a prophet to this half hearted prophet to test him, to see if he laved YHWH with all his heart. This prophet was easily swayed with a lie and it cost him his life.

In the beginning YHWH planted a garden. What is a garden? A garden is a plot for growing plants, a place for / of recreation.

YHWH planted this garden in Eden. What is Eden? Eden means pleasure. So this was a garden of pleasure.

In this garden were two trees. The Hebrew word for tree is ets, (xu) (6086 SNS). It is derived from (hxu) etsah (6095 – 6098 SNS). One of the definitions of etsah is advice, a plan and prudence.

Prudence is caution, discretion, foresight, forethought, precaution, thrift, and husbandry. These speak of the ability to make choices and which choices will be chosen

Advice is counsel, information or report or intelligence.

A tree is something that contains food. Whether it is food for the mind, soul, heart or body. Food for the body is fruit and vegetables. Food for the heart, mind and soul is information.

There are two trees in question in the garden, the tree of the knowledge of good and evil and the tree of the life. Since Adam chose the tree of the knowledge of good and evil over the tree of the life, YHWH set a guard over the tree of the life. The best way to guard something is to hide it so it is hard to find, but it is not impossible to find, life.

In Deut 4 we read about the path to prosperity and life. At this point in the life of Israel, Israel had chosen YHWH as king, father and Elohim. Since they made that choice, YHWH could tell them all that that choice brings them and what they must do as a result of choosing that choice and what they can do with that choice.

In here we are told that Israel can not add to the instruction nor take away from the instruction or choice that they have made.

If the Bible contains both choices, where is the other choice? How is that choice incorporated into the word? Is YHWH fair in allowing that to be?

Let's begin by pointing out what the two choices are. The two choices are these, the worship of YHWH and the worship of the creation.

Where is the other choice? How is that choice incorporated into the word? The answer to these questions is the same. They are incorporated the same way we mix the worship of YHWH with the worship of creation.

In the beginning, we see some very basic things. We see two basic commands and we see how they are violated. The very first command YHWH gives to man is to be fruitful and multiply. If YHWH wants us to be fruitful and multiplying, would YHWH make a command to hinder that command? The answer to that is no, of course. So, since that is the case, any doctrine or command that would hinder that is of the creation and not of YHWH. YHWH is in the business of marriage and family, not celibacy. So, Gen 2: 24-25 are of YHWH and 1 Cor 7: 8, 26 is not YHWH, but of creation.

Interested readers

If you want to comment on anything written I am open to debate.

Genesis 1:9

Genesis 1:9

וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל־מָקֹום אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַֽיְהִי־כֵֽן׃

hashamayim matachath hamayim yakavava Elohim vayaAmar
---8064--------8478----------4325-------6960-----430------559
ken vayahay hayabashah vatara’ah echad Maqowm el
3651----1961--------3004-----------7200----259----4725----413

Then God said, " Let the waters below the heavens be gathered into one place, and let the dry land appear "; and it was so. NASB


And God said: 'Let the waters under the heaven be gathered together unto one place, and let the dry land appear.' And it was so. Jewish Translation

559----vayaAmar, to say, speak, utter
e. (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
f. (Niphal) to be told, to be said, to be called
g. (Hithpael) to boast, to act proudly
h. (Hiphil) to avow, to avouch

430----Elohim – Magistrates

6960---yakavava – to bind together (perh. By twisting, to collect, to expect.

4325---hamayim - water, waters
m. water
n. water of the feet, urine
o. of danger, violence, transitory things, refreshment (fig.)

8478---matachath – the bottom, below (often prep. Pref, underneath)

8064---hashamayim - to be lofty, the sky, aloft.

413----el – a primary particle prop. Denoting motion towards, but occasionally used of a quiescent position, i.e. near, with or among; often in general, to.

4725---Maqowm – a standing, i.e. a spot; but used widely of a locality; also of a condition of body or mind.

259----echad – to unify, collect, united, one, first.

7200---vatara’ah – to see

3004---hayabashah – dry ground

1961-–-vayahay - to exist, be, become, come to pass

3651--–ken – to set upright; hence just; rightly or so

And the Magistrates said, bind the waters underneath the sky in an united locality, to see the dry ground come to pass, it was so.

The Right Choice Pt 3

Okay, if you have not read The Right Choice parts 1 & 2, do so now, then read part 3.

Think about this, the creator of everything is only one. There is only one creator and because of Him everything else is or was created. Only the creator is not created.

Who is the creator, but YHWH and everything else is His creation and His first creation is the other choice.

If YHWH is one choice to worship then the creation is the other choice of worship. The creation is His perfect twin, for the opposite of the creator is the creation.

Now YHWH must offer us both choices in order for us to legitimately have both choices. How does He do it? He needs someone to promote the other choice. He needs someone who can not hide anything. He needssomeone who will tell it all. So, He creates someone to promote the worshipping of creation. In promoting the worshipping of creation he will effectively test the genuineness of the hearts of men in their worshipping of YHWH. Deut 13:1-5.

This created being that YHWH had to create first, would have to be the opposite of YHWH. It would have to be a perfect twin. So, since YHWH is light and order, then His twin would be darkness and confusion. Since YHWH's way is life, His twin's way is good and evil (you will understand later).

Now according to the Scriptures the secret things are for YHWH, Deut 29:29. YHWH can do things in secret, Job 15:8, PS 25:14. He can hide things also, Ps 31:20, 64:2, Ps 51:9. It can now be said that YHWH can hide something, conceal something or keep it a secret. Prov 25:2 says "It is the glory of Elohim to conceal a matter..." Since He can hide or conceal a matter, His twin has to reveal everything or tell everything.

YHWH has to give us both choices. He cannot give us only the message of life. He has to give us also the message of death, but YHWH likes to hide things. It is His privilege, but He needs to reveal both sides. So He is in sort of a dilemma. He needs someone who can tell both sides of a story or give two messages at once. Who can do the better than His twin? No one. The twin knows both the Torah and creation very well. So he could dictate this word to man so it would be written for all to read. So That he could fulfill his purpose, which is to perfect praise to YHWH.

In Matt 21:16, it states that "out of the mouth of babes He has perfected praise for YHWH". This is taken from PS 8:3. The Hebrew word for babes is aulilim (5768 SNS (Strong’s Numbering System)). This word is derived from aul and one of the definitions of this word is evil. How is the praise of YHWH perfected out of the mouth of the evil one and it is perfected out of the mouth of the evil one. This is not too much of a strange thing if you continue in this line of thought that I will explain.

YHWH wants pure unadulterated praise for Himself from His creation. How will He know if our praise is pure if He does not test our devotion with another choice for us to choose from? The job of this creation is to get us to worship the creation and if he can not get us to worship the creation then our worship is pure towards YHWH.

YHWH does test our devotion to Himself. HE does seek to know if our heart is true. How does He test our heart? Do we have examples of His test methods in Scripture? Examine these following Scriptures: Ex16:4; 20:20; 15:25, Gen 22:1, Deut 8:16, Judges 2:22; 3:1, 2 Chr 32:31, Ps 11:4, Jer 17:10; 20:12, and Zec 13:9.

The Right Choice Pt 2

You may want to read the previous post before you read this one to get a better understanding of the progression of thought.

YHWH has created us to ultimately serve YHWH, and then He unleashed His twin and with his job to persuade us not to worship YHWH to see or test us to know if our heart is true. This test is sort of like the story of the lying prophet in I Kings 13:1-25.

If we serve YHWH apart from all others regardless of what the twin has tempted us to do, then we will have passed the test, for nothing should sway us from keeping the Torah if our heart is true.

Since the Torah teaches us the ordinances, statutes and judgments of YHWH, in other words they teach us what it means to serve YHWH, what from YHWH teaches us not to worship YHWH, so that we would have the other choice?

YHWH, as we know, is the author of order and since He is an Elohi of order, His twin must be the author of disorder and confusion. What is disorder and confusion?

Confusion means disorder, jumble, turmoil, or uncertainty of mind, chaos, clutter and disarray, etc.

The word jumble means to mix in a confused mass.

The question to ask is this. How can something be written so that it would be a jumbled mass and still interest the reader, so that it would be read? Has there ever been a book written that is a jumbled mass? Is the Bible such a book?

Consider all these factors. There are several translations of the Bible and each is unique in its authorship, understanding and message. Everyone is different and the same to some degree. Each translator claims that his translation is the truth. If one translation is the truth is the other a lie?

There are also several religions that claim a portion or the whole of the Bible as their book of foundation of principles. How can this be? How can they all claim to be the true religion and use the same book? How can the same book be used to support such a wide range of beliefs and still be authentic? Maybe that is a message in and of itself.

The Right Choice Pt 1

In the beginning, when Elohim made man or before He made man, He wanted to make man in His image. What is the image of Elohim? What is it that makes mankind different from all of creation? It is our ability to reason. Our ability to make, that's right, choices.

Why make a being to serve you that can make choices, when the only choice to choose is yourself.

To solve this problem, this dilemma, YHWH made, created the other choice. YHWH created a perfect twin of himself so that man would have the other choice. The perfect creation would be that other choice.

The perfect twin of YHWH is an exact opposite of himself. Since YHWH is light, His twin is darkness.

Since the perfect creation is the exact opposite of YHWH, it is the perfect other choice. In order for man to have the free will to choose between the creation and YHWH, YHWH cannot influence that choice. The choice to choose YHWH or the creation must be perfectly free of influence on YHWH's part. On the other hand, the twin can
influence the choice.

Since YHWH cannot influence your choice, when He presents one side He must also present the other side as well.

YHWH ultimately wants us to serve Him. His twin's job or mission is to get us to serve the creation in any form anyway he can; anyway, and in any form.

Genesis 1:8

Genesis 1:8

וַיִּקְרָא אֱלֹהִים לָֽרָקִיעַ שָׁמָיִם וַֽיְהִי־עֶרֶב וַֽיְהִי־בֹקֶר יֹום שֵׁנִֽי׃ פ

Arab vayahay shamayim reqiya Elohim Vayaqara
6153-----1961--------8064--------7549-------430-----7121
sheniy yowm bokar vayahay
8145------3117----1242------1961


God called the expanse heaven. And there was evening and there was morning, a second day. NASB

And God called the firmament Heaven. And there was evening and there was morning, a second day. Jewish translation.

7121 - Vayaqara – To call out to, (i.e. address by name), to encounter, a caller, a partridge

430 - Elohim – Magistrates

7549 - reqiya • extended surface (solid), expanse, firmament
e. expanse (flat as base, support)
f. firmament (of vault of heaven supporting waters above)

8064 – shamayim - to be lofty, the sky, aloft.

1961 - vayahay - to exist, be, become, come to pass

6153 - Arab – To braid, to intermix, to traffic, to give, be security, to be agreeable, to grow dusky, to commingle, sterility, a country, dusk, the web, a mixture, a willow, pleasant, a mosquito, a raven.

1961 - vayahay - to exist, be, become, come to pass

1242 - bokar – to plough, to break forth, to inspect, admire, care for, consider, a beeve, an ox, a herd, the dawn (as the break of day) (morning)

3117 - yowm – to be hot, a day (from sunrise to sunset) or (a space in time defined by associated terms), (an age).

8145 - sheniy – double, second, again

The Magistrates called the extended surface the sky, it became dusk, it became dawn, the second age.