Genesis 2:13
וְשֵֽׁם־הַנָּהָר הַשֵּׁנִי גִּיחֹון הוּא הַסֹּובֵב אֵת
8034 5104 8145 1521 1931 5437 852
כָּל־אֶרֶץ כּֽוּשׁ׃
3605 776 3578
The name of the second river is Gihon; it flows around the whole land of Cush. NASB
And the name of the second river is Gihon; that is the one that encompasses all the land of Cush. Traditional Jewish Translation
8033 – 8036 –וְשֵֽׁם– vashem – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
5102 – 5104 –הַנָּהָר– hanahar – to sparkle, to be cheerful, to flow, to assemble; a river; a stream, prosperity.
8144 – 8145 –הַשֵּׁנִי– hasheniy – double, second, again.
1521 –גִּיחֹון– giychown – stream; a river, Gichon; Gihon.
1931 – 1934 –הוּא– huw – he, she or it; self; the same; this or that; as or are; or (hwh; hwh) to breathe, to be; to exist.
5437 –הַסֹּובֵב– hacaowbab – to revolve, surround or border.
852 – 855 –אֵת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
3605 – 3606 –כָּל– kol – the whole; hence all, any or every.
776 –אֶרֶץ– a-eretz – to be firm, the earth, a land.
3568 –כּֽוּשׁ– Kuwsh – Name of a place, Cush.
And the name of the second stream was Gihon, which surround the whole land of Cush
Sunday, February 28, 2010
Genesis 2:12
Genesis 2:12
וּֽזֲהַב הָאָרֶץ הַהִוא טֹוב שָׁם הַבְּדֹלַח וְאֶבֶן
2091 776 1931 2896 8033 916 68
הַשֹּֽׁהַם׃
7718
The gold of that land is good; the bdellium and the onyx stone are there. NASB
And the gold of that land is good; there is the crystal and the onyx stone. Traditional Jewish Translation
2091 –וּֽזֲהַב– vazahab – to shimmer; gold; gold colored; as oil, a clear sky.
776 –הָאָרֶץ– ha-eretz – to be firm, the earth, a land.
1931 – 1934 –הַהִוא– hahuw – he, she or it; self; the same; this or that; as or are; or (hwh; hwh) to breathe, to be; to exist.
2896 –טֹוב– towb – good, goodness, beauty, gladness, welfare.
8033 – 8036 –שָׁם– shem – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
916 –הַבְּדֹלַח– habedolach – something in pieces, i.e. bdellium, a (fragrant) gum; a pearl.
68 – 70 –וְאֶבֶן– va-eben – to build; a stone; a pair of stones; a potter’s wheel; a midwife’s stool.
7718 – 7719 –הַשֹּֽׁהַם׃– hashoham – to blanch; a gem; probably a beryl; a name, Shoham.
And gold of the land is good, there is the pearl and the gems.
וּֽזֲהַב הָאָרֶץ הַהִוא טֹוב שָׁם הַבְּדֹלַח וְאֶבֶן
2091 776 1931 2896 8033 916 68
הַשֹּֽׁהַם׃
7718
The gold of that land is good; the bdellium and the onyx stone are there. NASB
And the gold of that land is good; there is the crystal and the onyx stone. Traditional Jewish Translation
2091 –וּֽזֲהַב– vazahab – to shimmer; gold; gold colored; as oil, a clear sky.
776 –הָאָרֶץ– ha-eretz – to be firm, the earth, a land.
1931 – 1934 –הַהִוא– hahuw – he, she or it; self; the same; this or that; as or are; or (hwh; hwh) to breathe, to be; to exist.
2896 –טֹוב– towb – good, goodness, beauty, gladness, welfare.
8033 – 8036 –שָׁם– shem – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
916 –הַבְּדֹלַח– habedolach – something in pieces, i.e. bdellium, a (fragrant) gum; a pearl.
68 – 70 –וְאֶבֶן– va-eben – to build; a stone; a pair of stones; a potter’s wheel; a midwife’s stool.
7718 – 7719 –הַשֹּֽׁהַם׃– hashoham – to blanch; a gem; probably a beryl; a name, Shoham.
And gold of the land is good, there is the pearl and the gems.
Genesis 2:11
Genesis 2:11
שֵׁם הָֽאֶחָד פִּישֹׁון הוּא הַסֹּבֵב אֵת
8034 259 6376 1931 5437 852
כָּל־אֶרֶץ הַֽחֲוִילָה אֲשֶׁר־שָׁם הַזָּהָֽב׃
3605 776 2341 834 8034 2091
The name of the first is Pishon; it flows around the whole land of Havilah, where there is gold. NASB
The name of one is Pishon; that is the one that encompasses all the land of Havilah, where there is gold. Traditional Jewish Translation
8033 – 8036 –שֵׁם– shem – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
259 –הָֽאֶחָד– ha-echad – to unify, collect, united, one, first.
6376 –פִּישֹׁון– Piyshown – dispersive; name of a river, Pishon.
1931 – 1934 –הוּא– huw – he, she or it; self; the same; this or that; as or are; or (hwh; hwh) to breathe, to be; to exist.
5437 –הַסֹּבֵב– hacabab – to revolve, surround or border.
852 – 855 –אֵת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
3605 – 3606 –כָּל– kol – the whole; hence all, any or every.
776 –אֶרֶץ– a-eretz – to be firm, the earth, a land.
2341 –הַֽחֲוִילָה– hachaviylah – circular; name of a region and a person; Chavilah; Havilah.
834 – אֲשֶׁר – ashar –
1. (relative part.)
a. which, who
b. that which
2. (conj)
a. that (in obj clause)
b. when
c. since
d. as
e. conditional if.
8033 – 8036 –שֵׁם– shem – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
2091 –הַזָּהָֽב– hazahab – to shimmer; gold; gold colored; as oil, a clear sky.
He named the one Pishon, surrounding the whole land of Chavilah which there was the gold.
שֵׁם הָֽאֶחָד פִּישֹׁון הוּא הַסֹּבֵב אֵת
8034 259 6376 1931 5437 852
כָּל־אֶרֶץ הַֽחֲוִילָה אֲשֶׁר־שָׁם הַזָּהָֽב׃
3605 776 2341 834 8034 2091
The name of the first is Pishon; it flows around the whole land of Havilah, where there is gold. NASB
The name of one is Pishon; that is the one that encompasses all the land of Havilah, where there is gold. Traditional Jewish Translation
8033 – 8036 –שֵׁם– shem – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
259 –הָֽאֶחָד– ha-echad – to unify, collect, united, one, first.
6376 –פִּישֹׁון– Piyshown – dispersive; name of a river, Pishon.
1931 – 1934 –הוּא– huw – he, she or it; self; the same; this or that; as or are; or (hwh; hwh) to breathe, to be; to exist.
5437 –הַסֹּבֵב– hacabab – to revolve, surround or border.
852 – 855 –אֵת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
3605 – 3606 –כָּל– kol – the whole; hence all, any or every.
776 –אֶרֶץ– a-eretz – to be firm, the earth, a land.
2341 –הַֽחֲוִילָה– hachaviylah – circular; name of a region and a person; Chavilah; Havilah.
834 – אֲשֶׁר – ashar –
1. (relative part.)
a. which, who
b. that which
2. (conj)
a. that (in obj clause)
b. when
c. since
d. as
e. conditional if.
8033 – 8036 –שֵׁם– shem – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
2091 –הַזָּהָֽב– hazahab – to shimmer; gold; gold colored; as oil, a clear sky.
He named the one Pishon, surrounding the whole land of Chavilah which there was the gold.
Saturday, February 27, 2010
Genesis 2:10
Genesis 2:10
וְנָהָרּ יֹצֵא מֵעֵדֶן לְהַשְׁקֹות אֶת־הַגָּן וּמִשָּׁם
5104 3318 5731 8248 852 1588 8033
יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִֽׁים׃
6504 1961 702 7218
Now a river flowed out of Eden to water the garden; and from there it divided and became four rivers. NASB
And a river flowed out of Eden to water the garden, and from there it separated and became four heads.
Traditional Jewish Translation
5102 – 5104 –וְנָהָרּ– vanahar – to sparkle, to be cheerful, to flow, to assemble; a river; a stream, prosperity.
3318 –יֹצֵא– yatsa – To go out, to bring out.
5728 – 5732 –מֵעֵדֶן– ma-aden – to be soft, or pleasant, to live voluptuously; till now; pleasure; a place in Mesopotamia; Eden; a set time, a year.
8248 –לְהַשְׁקֹות– lahashaqowt – to quaff, to irrigate or furnish a portion to.
852 – 855 –אֶת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
1588 –הַגָּן– hagan – a garden (as fenced).
8033 – 8036 –וּמִשָּׁם– vamashem – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
6504 – 6505 –יִפָּרֵד– yaparad – to break through, i.e. spread or separate; a mule.
1961 –וְהָיָה– vahayahay – to exist, be, become, come to pass.
702 – 704 –לְאַרְבָּעָה– la-arbah – four; a name; Arba.
7217 – 7220 –רָאשִֽׁים– reshiym – the head; the sum; to shake; (the head, as most easily shaken); a poisonous plant, the poppy, (from its conspicuous head); a name; Rosh.
And a river went out of Eden, to irrigate the garden and from there it separated and became four heads.
וְנָהָרּ יֹצֵא מֵעֵדֶן לְהַשְׁקֹות אֶת־הַגָּן וּמִשָּׁם
5104 3318 5731 8248 852 1588 8033
יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִֽׁים׃
6504 1961 702 7218
Now a river flowed out of Eden to water the garden; and from there it divided and became four rivers. NASB
And a river flowed out of Eden to water the garden, and from there it separated and became four heads.
Traditional Jewish Translation
5102 – 5104 –וְנָהָרּ– vanahar – to sparkle, to be cheerful, to flow, to assemble; a river; a stream, prosperity.
3318 –יֹצֵא– yatsa – To go out, to bring out.
5728 – 5732 –מֵעֵדֶן– ma-aden – to be soft, or pleasant, to live voluptuously; till now; pleasure; a place in Mesopotamia; Eden; a set time, a year.
8248 –לְהַשְׁקֹות– lahashaqowt – to quaff, to irrigate or furnish a portion to.
852 – 855 –אֶת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
1588 –הַגָּן– hagan – a garden (as fenced).
8033 – 8036 –וּמִשָּׁם– vamashem – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
6504 – 6505 –יִפָּרֵד– yaparad – to break through, i.e. spread or separate; a mule.
1961 –וְהָיָה– vahayahay – to exist, be, become, come to pass.
702 – 704 –לְאַרְבָּעָה– la-arbah – four; a name; Arba.
7217 – 7220 –רָאשִֽׁים– reshiym – the head; the sum; to shake; (the head, as most easily shaken); a poisonous plant, the poppy, (from its conspicuous head); a name; Rosh.
And a river went out of Eden, to irrigate the garden and from there it separated and became four heads.
Sunday, February 21, 2010
Genesis 2:9
Genesis 2:9
וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ
6779 3068 430 4480 127 3605 6086
נֶחְמָד לְמַרְאֶה וְטֹוב לְמַאֲכָל וְעֵץ הַֽחַיִּים
2530 4758 2896 3978 6086 2416
בְּתֹוךְ הַגָּן וְעֵץ הַדַּעַת טֹוב וָרָֽע׃
8432 1588 6086 1847 2896 7451
Out of the ground the LORD God caused to grow every tree that is pleasing to the sight and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil. NASB
And the Lord God caused to sprout from the ground every tree pleasant to see and good to eat, and the Tree of Life in the midst of the garden, and the Tree of Knowledge of good and evil. Traditional Jewish Translation
6779 – 6780 –וַיַּצְמַח– vayatsemach – to sprout; a sprout.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
4478 – 4482 –מִן– man – a whatness; manna; who or what; a part of; from or out of; to apportion; a part; hence a musical chord.
126 – 128 –הָאֲדָמָה– ha-adamah – earthy, a place near the Dead Sea; soil (from 119); place in Palastine.
3605 – 3606 –כָּל– kol – the whole; hence all, any or every.
6086 –עֵץ– ets – a tree, hence wood.
2530 – 2531 –נֶחְמָד– nachamad – to delight in; delight.
4758 – 4760 –לְמַרְאֶה– lamareh – a view (the act of seeing); appearance (the thing seen); a shape; a vision; a mirror; conspicuous, the craw of a bird (from its prominence.
2896 –וְטֹוב– towb – good, goodness, beauty, gladness, welfare.
3978 –לְמַאֲכָל– lama-akal – eatable, edible.
6086 –וְעֵץ– va-ets – a tree, hence wood.
2416 – 2417 –הַֽחַיִּים– hachay-yim – alive, raw (flesh), fresh) plant, water, years), strong, life.
8432 –בְּתֹוךְ– batavek – midst, middle
a. midst, middle
b. into, through (after verbs of motion)
c. among (of a number of persons)
d. between (of things arranged by twos)
e. from among (as to take or separate etc).
1588 –הַגָּן– hagan – a garden (as fenced).
6086 –וְעֵץ– va-ets – a tree, hence wood.
1847 –הַדַּעַת– hada-ath – knowledge.
2896 –וְטֹוב– towb – good, goodness, beauty, gladness, welfare.
7451 – 7455 –וָרָֽע– vara – bad or evil; a crash (of thunder), noise (of war), shout (of joy); an associate; a thought (as an association of ideas); badness (as marring).
The Magistrates Yahweh caused to sprout from out of the soil every tree that delighted the view and good for eating, and tree of the living and tree of the knowledge of good and evil.
וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ
6779 3068 430 4480 127 3605 6086
נֶחְמָד לְמַרְאֶה וְטֹוב לְמַאֲכָל וְעֵץ הַֽחַיִּים
2530 4758 2896 3978 6086 2416
בְּתֹוךְ הַגָּן וְעֵץ הַדַּעַת טֹוב וָרָֽע׃
8432 1588 6086 1847 2896 7451
Out of the ground the LORD God caused to grow every tree that is pleasing to the sight and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil. NASB
And the Lord God caused to sprout from the ground every tree pleasant to see and good to eat, and the Tree of Life in the midst of the garden, and the Tree of Knowledge of good and evil. Traditional Jewish Translation
6779 – 6780 –וַיַּצְמַח– vayatsemach – to sprout; a sprout.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
4478 – 4482 –מִן– man – a whatness; manna; who or what; a part of; from or out of; to apportion; a part; hence a musical chord.
126 – 128 –הָאֲדָמָה– ha-adamah – earthy, a place near the Dead Sea; soil (from 119); place in Palastine.
3605 – 3606 –כָּל– kol – the whole; hence all, any or every.
6086 –עֵץ– ets – a tree, hence wood.
2530 – 2531 –נֶחְמָד– nachamad – to delight in; delight.
4758 – 4760 –לְמַרְאֶה– lamareh – a view (the act of seeing); appearance (the thing seen); a shape; a vision; a mirror; conspicuous, the craw of a bird (from its prominence.
2896 –וְטֹוב– towb – good, goodness, beauty, gladness, welfare.
3978 –לְמַאֲכָל– lama-akal – eatable, edible.
6086 –וְעֵץ– va-ets – a tree, hence wood.
2416 – 2417 –הַֽחַיִּים– hachay-yim – alive, raw (flesh), fresh) plant, water, years), strong, life.
8432 –בְּתֹוךְ– batavek – midst, middle
a. midst, middle
b. into, through (after verbs of motion)
c. among (of a number of persons)
d. between (of things arranged by twos)
e. from among (as to take or separate etc).
1588 –הַגָּן– hagan – a garden (as fenced).
6086 –וְעֵץ– va-ets – a tree, hence wood.
1847 –הַדַּעַת– hada-ath – knowledge.
2896 –וְטֹוב– towb – good, goodness, beauty, gladness, welfare.
7451 – 7455 –וָרָֽע– vara – bad or evil; a crash (of thunder), noise (of war), shout (of joy); an associate; a thought (as an association of ideas); badness (as marring).
The Magistrates Yahweh caused to sprout from out of the soil every tree that delighted the view and good for eating, and tree of the living and tree of the knowledge of good and evil.
Saturday, February 20, 2010
Genesis 2:8
Genesis 2:8
וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם
5193 3068 430 1588 5731 6924 7760 8033
אֶת־הָֽאָדָם אֲשֶׁר יָצָֽר׃
852 120 834 3335
The LORD God planted a garden toward the east, in Eden; and there He placed the man whom He had formed. NASB
And the Lord God planted a garden in Eden from the east, and He placed there the man whom He had formed. Traditional Jewish Translation
5193 – 5194 –וַיִּטַּע– vayata – to strike in, i.e. fix, to plant; a plant, a plantation, a planting.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
1588 –גַּן– gan – a garden (as fenced).
5728 – 5732 –בְעֵדֶן– ba-aden – to be soft, or pleasant, to live voluptuously; till now; pleasure; a place in Mesopotamia; Eden; a set time, a year.
6923 – 6925 –מִקֶּדֶם– maqadam – to project (one self), precede, to anticipate, hasten, meet (usually for help); the front, a place (the fore part, rel. the East) or time (antiquity), before, anciently, eastward.
7760 – 7762 –וַיָּשֶׂם– vayasum – to put; to exhale; garlic.
8033 – 8036 –שָׁם– shem – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
852 – 855 –אֶת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ~wda (mwda) Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
834 – אֲשֶׁר – ashar –
8. (relative part.)
a. which, who
b. that which
9. (conj)
a. that (in obj clause)
b. when
c. since
d. as
e. conditional if.
3334 – 3338 –יָצָֽר– yastar – to press, to be narrow, be in distress; to mould; espec. As a potter; to determine; form, conception; a name Yester (Jezer); structure; limb or part.
The Magistrates Yahweh planted a garden in Eden from the east, there he put the humans he formed.
וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם
5193 3068 430 1588 5731 6924 7760 8033
אֶת־הָֽאָדָם אֲשֶׁר יָצָֽר׃
852 120 834 3335
The LORD God planted a garden toward the east, in Eden; and there He placed the man whom He had formed. NASB
And the Lord God planted a garden in Eden from the east, and He placed there the man whom He had formed. Traditional Jewish Translation
5193 – 5194 –וַיִּטַּע– vayata – to strike in, i.e. fix, to plant; a plant, a plantation, a planting.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
1588 –גַּן– gan – a garden (as fenced).
5728 – 5732 –בְעֵדֶן– ba-aden – to be soft, or pleasant, to live voluptuously; till now; pleasure; a place in Mesopotamia; Eden; a set time, a year.
6923 – 6925 –מִקֶּדֶם– maqadam – to project (one self), precede, to anticipate, hasten, meet (usually for help); the front, a place (the fore part, rel. the East) or time (antiquity), before, anciently, eastward.
7760 – 7762 –וַיָּשֶׂם– vayasum – to put; to exhale; garlic.
8033 – 8036 –שָׁם– shem – there, then; often thither or thence; an appellation, as a mark or memorial of individuality; honor, authority, character; a name; Shem; to name.
852 – 855 –אֶת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ~wda (mwda) Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
834 – אֲשֶׁר – ashar –
8. (relative part.)
a. which, who
b. that which
9. (conj)
a. that (in obj clause)
b. when
c. since
d. as
e. conditional if.
3334 – 3338 –יָצָֽר– yastar – to press, to be narrow, be in distress; to mould; espec. As a potter; to determine; form, conception; a name Yester (Jezer); structure; limb or part.
The Magistrates Yahweh planted a garden in Eden from the east, there he put the humans he formed.
Monday, February 15, 2010
Genesis 2:7
Genesis 2:7
וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָֽאָדָם עָפָר
3335 3068 430 852 120 6083
מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַֽיְהִי
4480 127 5301 639 5397 2416 1961
הָֽאָדָם לְנֶפֶשׁ חַיָּֽה׃
120 5315 2416
Then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being. NASB
And the Lord God formed man of dust from the ground, and He breathed into his nostrils the soul of life, and man became a living soul. Traditional Jewish Translation
3334 – 3338 –וַיִּיצֶר– vayayastar – to press, to be narrow, be in distress; to mould; espec. As a potter; to determine; form, conception; a name Yester (Jezer); structure; limb or part.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
852 – 855 –אֶת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of אָדָוָם Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
6080 – 6083 –עָפָר– aphar – to be gray or perhaps rather to pulverize; to be dust; gazelle; a name (Epher); a fawn; dust (as powdered or gray); clay, earth, mud.
4478 – 4482 –מִן– man – a whatness; manna; who or what; a part of; from or out of; to apportion; a part; hence a musical chord.
126 – 128 –הָאֲדָמָה– ha-adamah – earthy, a place near the Dead Sea; soil (from 119); place in Palastine.
5301 – 5302 –וַיִּפַּח– vayaphach – to puff, to inflate, blow hard, scatter, kindle, expire, to disesteem; a gust; a place in Moab (Nophah).
637 – 639 –בְּאַפָּיו– ba-aphayava – accession; also or yeah; adversatively, though; nose, nostril; hence the face; occasionally a person; also, ire.
5397 –נִשְׁמַת– neshamat – a puff, i.e. wind, angry or vital breath, divine inspiration, intellect, or an animal.
2416 – 2417 –חַיִּים– chayim – alive, raw (flesh), fresh) plant, water, years), strong, life.
1961 –וַֽיְהִי– vayahay – to exist, be, become, come to pass.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ֽאָדָוָם Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
5314 – 5315 –לְנֶפֶשׁ– lanephesh – to breathe, pass. To be breathed upon, (fig) refreshed; a breathing creature, animal or vitality.
2416 – 2417 –חַיָּֽה– chayah – alive, raw (flesh), fresh) plant, water, years), strong, life.
Then the Magistrates Yahweh molded humans out of the clay of the soil and blew intellect into their nostrils, and life came to pass for the breathing humans.
וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָֽאָדָם עָפָר
3335 3068 430 852 120 6083
מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַֽיְהִי
4480 127 5301 639 5397 2416 1961
הָֽאָדָם לְנֶפֶשׁ חַיָּֽה׃
120 5315 2416
Then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being. NASB
And the Lord God formed man of dust from the ground, and He breathed into his nostrils the soul of life, and man became a living soul. Traditional Jewish Translation
3334 – 3338 –וַיִּיצֶר– vayayastar – to press, to be narrow, be in distress; to mould; espec. As a potter; to determine; form, conception; a name Yester (Jezer); structure; limb or part.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
852 – 855 –אֶת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of אָדָוָם Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
6080 – 6083 –עָפָר– aphar – to be gray or perhaps rather to pulverize; to be dust; gazelle; a name (Epher); a fawn; dust (as powdered or gray); clay, earth, mud.
4478 – 4482 –מִן– man – a whatness; manna; who or what; a part of; from or out of; to apportion; a part; hence a musical chord.
126 – 128 –הָאֲדָמָה– ha-adamah – earthy, a place near the Dead Sea; soil (from 119); place in Palastine.
5301 – 5302 –וַיִּפַּח– vayaphach – to puff, to inflate, blow hard, scatter, kindle, expire, to disesteem; a gust; a place in Moab (Nophah).
637 – 639 –בְּאַפָּיו– ba-aphayava – accession; also or yeah; adversatively, though; nose, nostril; hence the face; occasionally a person; also, ire.
5397 –נִשְׁמַת– neshamat – a puff, i.e. wind, angry or vital breath, divine inspiration, intellect, or an animal.
2416 – 2417 –חַיִּים– chayim – alive, raw (flesh), fresh) plant, water, years), strong, life.
1961 –וַֽיְהִי– vayahay – to exist, be, become, come to pass.
119 – 124 –הָֽאָדָם– ha-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ֽאָדָוָם Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
5314 – 5315 –לְנֶפֶשׁ– lanephesh – to breathe, pass. To be breathed upon, (fig) refreshed; a breathing creature, animal or vitality.
2416 – 2417 –חַיָּֽה– chayah – alive, raw (flesh), fresh) plant, water, years), strong, life.
Then the Magistrates Yahweh molded humans out of the clay of the soil and blew intellect into their nostrils, and life came to pass for the breathing humans.
Sunday, February 14, 2010
Genesis 2:6
Genesis 2:6
וְאֵד יַֽעֲלֶה מִן־הָאָרֶץ וְהִשְׁקָה
108 5927 4480 776 8248
אֶֽת־כָּל־פְּנֵֽי־הָֽאֲדָמָֽה׃
852 3605 6440 127
But a mist used to rise from the earth and water the whole surface of the ground. NASB
And a mist ascended from the earth and watered the entire surface of the ground. Traditional Jewish Translation
108 –וְאֵד– va-ade – (in the sense of enveloping) a fog.
5927 – 5931 –יַֽעֲלֶה– ya-alah – to ascend; (Chald) a holocaust; a leaf, foliage; a step, a holocaust (as going up in smoke); a pretext (as in arising artificially).
4478 – 4482 –מִן– man – a whatness; manna; who or what; a part of; from or out of; to apportion; a part; hence a musical chord.
776 –הָאָרֶץ– ha-eretz – to be firm, the earth.
8248 –וְהִשְׁקָה– vahashaqah – to quaff, to irrigate or furnish a portion to.
852 – 855 –אֶֽת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
3605 – 3606 –כָּל– kol – the whole; hence all, any or every.
6440 –פְּנֵֽי– Pani – The face (a pearl).
126 – 128 –הָֽאֲדָמָֽה– ha-adamah – earthy, a place near the Dead Sea; soil (from 119); place in Palastine.
And a fog ascended from the earth to irrigate the whole face of the soil.
וְאֵד יַֽעֲלֶה מִן־הָאָרֶץ וְהִשְׁקָה
108 5927 4480 776 8248
אֶֽת־כָּל־פְּנֵֽי־הָֽאֲדָמָֽה׃
852 3605 6440 127
But a mist used to rise from the earth and water the whole surface of the ground. NASB
And a mist ascended from the earth and watered the entire surface of the ground. Traditional Jewish Translation
108 –וְאֵד– va-ade – (in the sense of enveloping) a fog.
5927 – 5931 –יַֽעֲלֶה– ya-alah – to ascend; (Chald) a holocaust; a leaf, foliage; a step, a holocaust (as going up in smoke); a pretext (as in arising artificially).
4478 – 4482 –מִן– man – a whatness; manna; who or what; a part of; from or out of; to apportion; a part; hence a musical chord.
776 –הָאָרֶץ– ha-eretz – to be firm, the earth.
8248 –וְהִשְׁקָה– vahashaqah – to quaff, to irrigate or furnish a portion to.
852 – 855 –אֶֽת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
3605 – 3606 –כָּל– kol – the whole; hence all, any or every.
6440 –פְּנֵֽי– Pani – The face (a pearl).
126 – 128 –הָֽאֲדָמָֽה– ha-adamah – earthy, a place near the Dead Sea; soil (from 119); place in Palastine.
And a fog ascended from the earth to irrigate the whole face of the soil.
Saturday, February 13, 2010
Scott Roeder had a Fair Trial
The following is my opinion of the trial of Scott Roeder. I believe the trial was done very well. It was fair and balanced. Scott Roeder should not have expected the judge to allow him (Scott Roeder) to speak or testify about abortion, because anything he would have said about abortion would have been hearsay, because Scott has no formal education on abortion, plus he has never been an eyewitness to an abortion.
Scott was foolish to think he could argue his way out of a conviction with just his testimony. He collaborated nothing he stated with evidence or witnesses. He could have used Kline’s or Disney’s testimony, even if they would have been allowed to testify. Their actions against Tiller were recent and Roeder testified that he was planning and stalking Tiller since 1993; that means for sixteen years, he had been thinking of a way to kill Dr. Tiller.
The law stated that Scott would have to have a sincere and honest belief that he was justified. He presented no evidence and witnesses to substantiate his claim. He not only did not have any witnesses or evidence. He did not plan on having any. He was just going to do the whole thing ad hoc. Scott could not present one witness who would testify that he did any sidewalk counseling, or that he convinced any one from not having an abortion. He never took the time to ever watch an abortion at George Tillers clinic. He never took the time to actually meet the man and find out why he did the abortions. Every detail of his testimony was based upon his assumption of how thing went or what they were called. He presented know documented facts or procedures, such as information from a textbook or an abortion doctor or assistant. He had no witnesses prepared to testify that he had convinced to not have an abortion. He made that statement that one woman had not had an abortion because of his “counseling”, but he made no effort no acquire her testimony. He also stated that he did sidewalk counseling. He produced no witnesses that would have confirmed his claim. He produced no certificate that showed that he was qualified to counsel. He must have thought he was in Tunkhannock, Pennsylvania facing a country judge.
Scott also produced no woman who had not had an abortion, because of his killing of George Tiller. He did not prove and substantiate any of his claim and he made no attempt to do so either. That was Scott’s own fault and not the judge’s fault. The judge did not prevent him from bringing any of the aforementioned witnesses. Scott deserved what he got.
Let me make the following clear, I am not an advocate of abortion. I personally feel the abortion is playing “God”.
Having said that; Scott should suffer the natural consequences for his actions and decisions, and that would be death by the civil authority or the city where he committed the murder.
Scott had no right to take the life of George Tiller. He also had no authority to do it either. The only way he could execute George Tiller was if Scott was a relative of the baby that was aborted. According to conversations with Scott, he had only made two women pregnant and neither of them had aborted his babies. In scripture, only a blood relative could exact justice for a murder. They were considered the avenger of blood in the Scripture; Numbers 35:6 – 34 and Deuteronomy 19:1 – 13. In the Numbers Scriptures it mentions that the avenger of blood could kill a person who killed his relative and the avenger of blood was not guilty of murder.
These Scriptures also explained murder as lying in wait to kill somebody, because he hated him. That describes Scott to a tee. Scott had hate in his heart for George Tiller and he lied in wait to murder him. There were even two witnesses to the murder, enough to get him executed in Scripture. Scott should die for his sin of murder.
Scott also had other things against him besides him testimony and lack of witnesses and evidence. He also had a failing character. He showed no remorse in having to take a life. He never stated any regret for having to kill another human being. He had placed himself in the Creator’s throne and passed judgment on another human being. His Scripture stated that he must be without sin, before he could “throw the first stone” {John 8:7}. If Scott had done some self examination he would have realized his own sins first..
When a couple decided to become man and wife they must make a public confession of their commitment. The commitment must be made before witnesses. The commitment was a contract between the man, the woman and the Creator, and there must a third neutral party to witness the joining. The man and the woman were one party and the Creator was the second party and there needed to be an unbiased third party to witness the contract.
Scott had deceived a woman just to have sex with her. A woman he had no intention of marrying. This woman, at that time, wanted to marry him and had made arrangements to marry him at three separate occasions and he backed out of every single one. He had no intention of marrying her. Not only would he not marry her, but he would not support her or himself while they were living together. Not only would he not support her, but he also failed to support the child he fathered from that union. Somebody else had to step into action to support his child. The Scriptures stated that, “if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an apostate.” 1 Timothy 5:8.
Scott Roeder wants to say he believes in Jesus Christ and is a Christian. His actions tell us a different story. He is a hypocrite, deserving of whatever he receives.
He received a fair trial. He will get a fair sentencing, 50 years minimum, which will mean he will die in prison and never see his family again.
By Mark Archer
Scott was foolish to think he could argue his way out of a conviction with just his testimony. He collaborated nothing he stated with evidence or witnesses. He could have used Kline’s or Disney’s testimony, even if they would have been allowed to testify. Their actions against Tiller were recent and Roeder testified that he was planning and stalking Tiller since 1993; that means for sixteen years, he had been thinking of a way to kill Dr. Tiller.
The law stated that Scott would have to have a sincere and honest belief that he was justified. He presented no evidence and witnesses to substantiate his claim. He not only did not have any witnesses or evidence. He did not plan on having any. He was just going to do the whole thing ad hoc. Scott could not present one witness who would testify that he did any sidewalk counseling, or that he convinced any one from not having an abortion. He never took the time to ever watch an abortion at George Tillers clinic. He never took the time to actually meet the man and find out why he did the abortions. Every detail of his testimony was based upon his assumption of how thing went or what they were called. He presented know documented facts or procedures, such as information from a textbook or an abortion doctor or assistant. He had no witnesses prepared to testify that he had convinced to not have an abortion. He made that statement that one woman had not had an abortion because of his “counseling”, but he made no effort no acquire her testimony. He also stated that he did sidewalk counseling. He produced no witnesses that would have confirmed his claim. He produced no certificate that showed that he was qualified to counsel. He must have thought he was in Tunkhannock, Pennsylvania facing a country judge.
Scott also produced no woman who had not had an abortion, because of his killing of George Tiller. He did not prove and substantiate any of his claim and he made no attempt to do so either. That was Scott’s own fault and not the judge’s fault. The judge did not prevent him from bringing any of the aforementioned witnesses. Scott deserved what he got.
Let me make the following clear, I am not an advocate of abortion. I personally feel the abortion is playing “God”.
Having said that; Scott should suffer the natural consequences for his actions and decisions, and that would be death by the civil authority or the city where he committed the murder.
Scott had no right to take the life of George Tiller. He also had no authority to do it either. The only way he could execute George Tiller was if Scott was a relative of the baby that was aborted. According to conversations with Scott, he had only made two women pregnant and neither of them had aborted his babies. In scripture, only a blood relative could exact justice for a murder. They were considered the avenger of blood in the Scripture; Numbers 35:6 – 34 and Deuteronomy 19:1 – 13. In the Numbers Scriptures it mentions that the avenger of blood could kill a person who killed his relative and the avenger of blood was not guilty of murder.
These Scriptures also explained murder as lying in wait to kill somebody, because he hated him. That describes Scott to a tee. Scott had hate in his heart for George Tiller and he lied in wait to murder him. There were even two witnesses to the murder, enough to get him executed in Scripture. Scott should die for his sin of murder.
Scott also had other things against him besides him testimony and lack of witnesses and evidence. He also had a failing character. He showed no remorse in having to take a life. He never stated any regret for having to kill another human being. He had placed himself in the Creator’s throne and passed judgment on another human being. His Scripture stated that he must be without sin, before he could “throw the first stone” {John 8:7}. If Scott had done some self examination he would have realized his own sins first..
When a couple decided to become man and wife they must make a public confession of their commitment. The commitment must be made before witnesses. The commitment was a contract between the man, the woman and the Creator, and there must a third neutral party to witness the joining. The man and the woman were one party and the Creator was the second party and there needed to be an unbiased third party to witness the contract.
Scott had deceived a woman just to have sex with her. A woman he had no intention of marrying. This woman, at that time, wanted to marry him and had made arrangements to marry him at three separate occasions and he backed out of every single one. He had no intention of marrying her. Not only would he not marry her, but he would not support her or himself while they were living together. Not only would he not support her, but he also failed to support the child he fathered from that union. Somebody else had to step into action to support his child. The Scriptures stated that, “if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an apostate.” 1 Timothy 5:8.
Scott Roeder wants to say he believes in Jesus Christ and is a Christian. His actions tell us a different story. He is a hypocrite, deserving of whatever he receives.
He received a fair trial. He will get a fair sentencing, 50 years minimum, which will mean he will die in prison and never see his family again.
By Mark Archer
Genesis 2:5
Genesis 2:5
וְכֹל שִׂיחַ הַשָּׂדֶה טֶרֶם יִֽהְיֶה בָאָרֶץ
3605 7880 7704 2962 1961 776
וְכָל־עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח כִּי לֹא הִמְטִיר
3605 6212 7704 2962 6779 3588 3808 4305
יְהוָה אֱלֹהִים עַל־הָאָרֶץ וְאָדָם אַיִן לַֽעֲבֹד
3068 430 5921 776 120 369 5647
אֶת־הָֽאֲדָמָֽה׃
852 125
Now no shrub of the field was yet in the earth, and no plant of the field had yet sprouted, for the LORD God had not sent rain upon the earth, and there was no man to cultivate the ground. NASB
Now no tree of the field was yet on the earth, neither did any herb of the field yet grow, because the Lord God had not brought rain upon the earth, and there was no man to work the soil. Traditional Jewish Translation
3605 – 3606 –וְכֹל– vakol – the whole; hence all, any or every.
7878 – 7880 –שִׂיחַ– siyach – to ponder, converse (with oneself and hence aloud), utter; contemplation; utterance; a shoot (as if uttered or put forth), shrubbery.
7704 – 7705 –הַשָּׂדֶה– hasadeh – to spread out; a field; a wife (as mistress of the house).
2962 –טֶרֶם– terem – to interrupt or suspend; prop. Non-occurrence; not yet or before.
1961 –יִֽהְיֶה– yahyah – to exist, be, become, come to pass.
776 –בָאָרֶץ– ba-eretz – to be firm, the earth.
3605 – 3606 –וְכֹל– vakol – the whole; hence all, any or every.
6212 –עֵשֶׂב– eseb – to glisten (be green); grass.
7704 – 7705 –הַשָּׂדֶה– hasadeh – to spread out; a field; a wife (as mistress of the house).
2962 –טֶרֶם– terem – to interrupt or suspend; prop. Non-occurrence; not yet or before.
6779 – 6780 –יִצְמָח– yatsemach – to sprout; a sprout.
3588 –כִּי– Kiy – a particle indicating causal relations of all kinds, antecedent or consequent. Very widely used as a rel. conj. or adv.
3808 – 3809 –לֹא– lo – not; no; Chaldean: law.
4305 – 4306 – הִמְטִיר– hamatayar – to rain; rain.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
5921 – 5922 –עַל– 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
a. 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
b. above, beyond, over (of excess)
c. above, over (of elevation or pre-eminence)
d. upon, to, over to, unto, in addition to, together with, with (of addition)
e. over (of suspension or extension)
f. by, adjoining, next, at, over, around (of contiguity or proximity)
g. down upon, upon, on, from, up upon, up to,, towards, over towards, to, against (with verbs of motion)
h. to (as a dative) conj
7. top.
776 –הָאָרֶץ– ha-eretz – to be firm, the earth.
119 – 124 –וְאָדָם– va-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ~wda (mwda) Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
369 – 371 –אַיִן– ayin – to be nothing or not exist; nonentity; where, whence; is it not?
5647 – 5652 –לַֽעֲבֹד– la-abad – to work, to serve, till, enslave; to do, make, prepare, keep; a servant; a name; a deed.
852 – 855 –אֶת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
126 – 128 –הָֽאֲדָמָֽה– hadamah – earthy, a place near the Dead Sea; soil (from 119); place in Palastine.
And before any shrub of the field came to be in the earth and before an herb of the field sprouted because The Magistrate Yahweh had not caused it to rain on the earth and there was no human to work the soil
וְכֹל שִׂיחַ הַשָּׂדֶה טֶרֶם יִֽהְיֶה בָאָרֶץ
3605 7880 7704 2962 1961 776
וְכָל־עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח כִּי לֹא הִמְטִיר
3605 6212 7704 2962 6779 3588 3808 4305
יְהוָה אֱלֹהִים עַל־הָאָרֶץ וְאָדָם אַיִן לַֽעֲבֹד
3068 430 5921 776 120 369 5647
אֶת־הָֽאֲדָמָֽה׃
852 125
Now no shrub of the field was yet in the earth, and no plant of the field had yet sprouted, for the LORD God had not sent rain upon the earth, and there was no man to cultivate the ground. NASB
Now no tree of the field was yet on the earth, neither did any herb of the field yet grow, because the Lord God had not brought rain upon the earth, and there was no man to work the soil. Traditional Jewish Translation
3605 – 3606 –וְכֹל– vakol – the whole; hence all, any or every.
7878 – 7880 –שִׂיחַ– siyach – to ponder, converse (with oneself and hence aloud), utter; contemplation; utterance; a shoot (as if uttered or put forth), shrubbery.
7704 – 7705 –הַשָּׂדֶה– hasadeh – to spread out; a field; a wife (as mistress of the house).
2962 –טֶרֶם– terem – to interrupt or suspend; prop. Non-occurrence; not yet or before.
1961 –יִֽהְיֶה– yahyah – to exist, be, become, come to pass.
776 –בָאָרֶץ– ba-eretz – to be firm, the earth.
3605 – 3606 –וְכֹל– vakol – the whole; hence all, any or every.
6212 –עֵשֶׂב– eseb – to glisten (be green); grass.
7704 – 7705 –הַשָּׂדֶה– hasadeh – to spread out; a field; a wife (as mistress of the house).
2962 –טֶרֶם– terem – to interrupt or suspend; prop. Non-occurrence; not yet or before.
6779 – 6780 –יִצְמָח– yatsemach – to sprout; a sprout.
3588 –כִּי– Kiy – a particle indicating causal relations of all kinds, antecedent or consequent. Very widely used as a rel. conj. or adv.
3808 – 3809 –לֹא– lo – not; no; Chaldean: law.
4305 – 4306 – הִמְטִיר– hamatayar – to rain; rain.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
5921 – 5922 –עַל– 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
a. 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
b. above, beyond, over (of excess)
c. above, over (of elevation or pre-eminence)
d. upon, to, over to, unto, in addition to, together with, with (of addition)
e. over (of suspension or extension)
f. by, adjoining, next, at, over, around (of contiguity or proximity)
g. down upon, upon, on, from, up upon, up to,, towards, over towards, to, against (with verbs of motion)
h. to (as a dative) conj
7. top.
776 –הָאָרֶץ– ha-eretz – to be firm, the earth.
119 – 124 –וְאָדָם– va-adam – to show blood (in the face) i.e. flush or turn rosy; ruddy, i.e. a human being; a name; rosy; shorten form of ~wda (mwda) Edom, a name; redness, i.e. the ruby, garnet or some other red gem.
369 – 371 –אַיִן– ayin – to be nothing or not exist; nonentity; where, whence; is it not?
5647 – 5652 –לַֽעֲבֹד– la-abad – to work, to serve, till, enslave; to do, make, prepare, keep; a servant; a name; a deed.
852 – 855 –אֶת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
126 – 128 –הָֽאֲדָמָֽה– hadamah – earthy, a place near the Dead Sea; soil (from 119); place in Palastine.
And before any shrub of the field came to be in the earth and before an herb of the field sprouted because The Magistrate Yahweh had not caused it to rain on the earth and there was no human to work the soil
Sunday, February 7, 2010
Genesis 2:4
Genesis 2:4
אֵלֶּה תֹולְדֹות הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּֽרְאָם
428 8435 8064 776 1254
בְּיֹום עֲשֹׂות יְהוָה אֱלֹהִים אֶרֶץ וְשָׁמָֽיִם׃
3117 6213 3068 430 776 8064
This is the account of the heavens and the earth when they were created, in the day that the LORD God made earth and heaven. NASB
These are the generations of the heavens and the earth when they were created, on the day that the Lord God made earth and heaven. Traditional Jewish Translation
421 – 429 –אֵלֶּה– alah – to bewail; to adjure, imprecate; an imprecation; an oak or other strong tree; a name; God; these or those.
8435 –תֹולְדֹות– towladowt – descent, family; history.
8064 –הַשָּׁמַיִם– hashamayim - to be lofty, the sky, aloft.
776 –וְהָאָרֶץ– vaha-eretz – to be firm, the earth.
1254 –בְּהִבָּֽרְאָם– bahabara-am – to create, to cut down (ie. wood), select, feed (as a formative process).
3117 –בְּיֹום– bayowm – to be hot, a day (from sunrise to sunset) or (a space in time defined by associated terms), (an age).
6213 –עֲשֹׂות– ashowt –
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
2. (Piel) to press, squeeze.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
776 –אֶרֶץ– a-eretz – to be firm, the earth.
8064 –וְשָׁמָֽיִם– vashamayim - to be lofty, the sky, aloft.
These are the histories of the lofty skies and the earth when they were created, in the day Magistrate Yahweh made earth and sky.
אֵלֶּה תֹולְדֹות הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּֽרְאָם
428 8435 8064 776 1254
בְּיֹום עֲשֹׂות יְהוָה אֱלֹהִים אֶרֶץ וְשָׁמָֽיִם׃
3117 6213 3068 430 776 8064
This is the account of the heavens and the earth when they were created, in the day that the LORD God made earth and heaven. NASB
These are the generations of the heavens and the earth when they were created, on the day that the Lord God made earth and heaven. Traditional Jewish Translation
421 – 429 –אֵלֶּה– alah – to bewail; to adjure, imprecate; an imprecation; an oak or other strong tree; a name; God; these or those.
8435 –תֹולְדֹות– towladowt – descent, family; history.
8064 –הַשָּׁמַיִם– hashamayim - to be lofty, the sky, aloft.
776 –וְהָאָרֶץ– vaha-eretz – to be firm, the earth.
1254 –בְּהִבָּֽרְאָם– bahabara-am – to create, to cut down (ie. wood), select, feed (as a formative process).
3117 –בְּיֹום– bayowm – to be hot, a day (from sunrise to sunset) or (a space in time defined by associated terms), (an age).
6213 –עֲשֹׂות– ashowt –
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
2. (Piel) to press, squeeze.
3068 – 3069 –יְהוָה– Yahweh – self existent or eternal; name of the creator.
430 –אֱלֹהִים– Elohim – Magistrates.
776 –אֶרֶץ– a-eretz – to be firm, the earth.
8064 –וְשָׁמָֽיִם– vashamayim - to be lofty, the sky, aloft.
These are the histories of the lofty skies and the earth when they were created, in the day Magistrate Yahweh made earth and sky.
Saturday, February 6, 2010
Genesis 2:3
Genesis 2:3
וַיְבָרֶךְ אֱלֹהִים אֶת־יֹום הַשְּׁבִיעִי וַיְקַדֵּשׁ
1288 430 852 3117 7637 6942
אֹתֹו כִּי בֹו שָׁבַת מִכָּל־מְלַאכְתֹּו
859 3588 935 7673 3605 4399
אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשֹֽׂות׃ פ
834 1254 430 6213
Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made. NASB
And God blessed the seventh day and He hallowed it, for thereon He abstained from all His work that God created to do. Traditional Jewish Translation
1288 – 1291 –וַיְבָרֶךְ– vayabarak – to bless, to kneel, (impl. To bless the Magistrates or the Creator) an act of adoration, and vice versa the Creator or magistrates to bless man and also to curse (the Creator and the magistrate, as treason); a knee.
430 –אֱלֹהִים– Elohim – Magistrates.
852 – 855 –אֶת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
3117 –יֹום– yowm – to be hot, a day (from sunrise to sunset) or (a space in time defined by associated terms), (an age).
7637 –הַשְּׁבִיעִי– hashebiyiy – seventh.
6942 – 6946 –וַיְקַדֵּשׁ– vayakodesh – to be clean (ceremonially, morally); a place in Pal.; a sacred place or thing; sanctity; a devotee to licentious idolatry; sanctuary.
857 – 859 –אֹתֹו– athow – to arrive; ye or you.
3588 –כִּי– Kiy – a particle indicating causal relations of all kinds, antecedent or consequent. Very widely used as a rel. conj. or adv.
935* –בֹו– bow – in. The asterisk denotes an observed variation not placed in the Strong Numbering System. This word along with others IMO should have been placed in the System. This makes the System incomplete, but we can still work with it.
7673 – 7676 –שָׁבַת– shabath – to repose, desist from exertion; rest, interruption, cessation; session, an abode or locality; intermission; the Sabbath.
3605 – 3606 –מִכָּל– makol – the whole; hence all, any or every.
4399 –מְלַאכְתֹּו– melakatow – deputyship, ministry; gen. employment, (never servile) or work; property (as a result of labor).
834 – אֲשֶׁר – ashar –
5. (relative part.)
a. which, who
b. that which
6. (conj)
a. that (in obj. clause)
b. when
c. since
d. as
e. conditional if .
1254 –בָּרָא– Bara – to create, to cut down (ie. wood), select, feed (as a formative process).
430 –אֱלֹהִים– Elohim – Magistrates.
6213 –לַעֲשֹֽׂות– la-asawta –
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 .
And the Magistrates blessed the seventh day, making it clean that in them they ceased from all property which the Magistrates created to be done.
וַיְבָרֶךְ אֱלֹהִים אֶת־יֹום הַשְּׁבִיעִי וַיְקַדֵּשׁ
1288 430 852 3117 7637 6942
אֹתֹו כִּי בֹו שָׁבַת מִכָּל־מְלַאכְתֹּו
859 3588 935 7673 3605 4399
אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשֹֽׂות׃ פ
834 1254 430 6213
Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made. NASB
And God blessed the seventh day and He hallowed it, for thereon He abstained from all His work that God created to do. Traditional Jewish Translation
1288 – 1291 –וַיְבָרֶךְ– vayabarak – to bless, to kneel, (impl. To bless the Magistrates or the Creator) an act of adoration, and vice versa the Creator or magistrates to bless man and also to curse (the Creator and the magistrate, as treason); a knee.
430 –אֱלֹהִים– Elohim – Magistrates.
852 – 855 –אֶת– ath – A portent, (derived from 226) a sense of entity, prop. Self, used to point out more def. the object of a verb. Nearness, near; hence gen. with, by at, among, etc. a hoe or other digging implement.
3117 –יֹום– yowm – to be hot, a day (from sunrise to sunset) or (a space in time defined by associated terms), (an age).
7637 –הַשְּׁבִיעִי– hashebiyiy – seventh.
6942 – 6946 –וַיְקַדֵּשׁ– vayakodesh – to be clean (ceremonially, morally); a place in Pal.; a sacred place or thing; sanctity; a devotee to licentious idolatry; sanctuary.
857 – 859 –אֹתֹו– athow – to arrive; ye or you.
3588 –כִּי– Kiy – a particle indicating causal relations of all kinds, antecedent or consequent. Very widely used as a rel. conj. or adv.
935* –בֹו– bow – in. The asterisk denotes an observed variation not placed in the Strong Numbering System. This word along with others IMO should have been placed in the System. This makes the System incomplete, but we can still work with it.
7673 – 7676 –שָׁבַת– shabath – to repose, desist from exertion; rest, interruption, cessation; session, an abode or locality; intermission; the Sabbath.
3605 – 3606 –מִכָּל– makol – the whole; hence all, any or every.
4399 –מְלַאכְתֹּו– melakatow – deputyship, ministry; gen. employment, (never servile) or work; property (as a result of labor).
834 – אֲשֶׁר – ashar –
5. (relative part.)
a. which, who
b. that which
6. (conj)
a. that (in obj. clause)
b. when
c. since
d. as
e. conditional if .
1254 –בָּרָא– Bara – to create, to cut down (ie. wood), select, feed (as a formative process).
430 –אֱלֹהִים– Elohim – Magistrates.
6213 –לַעֲשֹֽׂות– la-asawta –
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 .
And the Magistrates blessed the seventh day, making it clean that in them they ceased from all property which the Magistrates created to be done.
Wednesday, February 3, 2010
Genesis 2:2
Genesis 2:2
וַיְכַל אֱלֹהִים בַּיֹּום הַשְּׁבִיעִי מְלַאכְתֹּו אֲשֶׁר
3615 430 3117 7637 4399 834
עָשָׂה וַיִּשְׁבֹּת בַּיֹּום הַשְּׁבִיעִי מִכָּל־מְלַאכְתֹּו
6213 7673 3117 7637 3605 4399
אֲשֶׁר עָשָֽׂה׃
834 6213
By the seventh day God completed His work which He had done, and He rested on the seventh day from all His work which He had done. NASB
And God completed on the seventh day His work that He did, and He abstained on the seventh day from all His work that He did. Traditional Jewish Translation
3615 – 3618 –וַיְכַל– vayakalah – to end, (to cease, be finished, perish) and (to complete, prepare, consume); pining; completion, completely; destruction; a bride.
430 –אֱלֹהִים– Elohim – Magistrates.
3117 –בַּיֹּום– bayowm – to be hot, a day (from sunrise to sunset) or (a space in time defined by associated terms), (an age).
7637 –הַשְּׁבִיעִי– hashebiyiy – seventh.
4399 –מְלַאכְתֹּו– melakatow – deputyship, ministry; gen. employment, (never servile) or work; property (as a result of labor).
834 – אֲשֶׁר – ashar –
1. (relative part.)
a. which, who
b. that which
2. (conj)
a. that (in obj clause)
b. when
c. since
d. as
e. conditional if.
6213 –עָשָׂה - 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
s. (Piel) to press, squeeze.
7673 – 7676 –וַיִּשְׁבֹּת– vayashabath – to repose, desist from exertion; rest, interruption, cessation; session, an abode or locality; intermission; the Sabbath.
3117 –בַּיֹּום– bayowm – to be hot, a day (from sunrise to sunset) or (a space in time defined by associated terms), (an age).
7637 –הַשְּׁבִיעִי– hashebiyiy – seventh.
3605 – 3606 –מִכָּל– makol – the whole; hence all, any or every.
4399 –מְלַאכְתֹּו– melakatow – deputyship, ministry; gen. employment, (never servile) or work; property (as a result of labor).
834 – אֲשֶׁר – ashar –
3. (relative part.)
a. which, who
b. that which
4. (conj)
a. that (in obj clause)
b. when
c. since
d. as
e. conditional if.
6213 –עָשָׂה- asah –
1. to do, fashion, accomplish, make
t. (Qal)
1. to do, work, make, produce 1a
u. to do 1a
v. to work 1a
w. to deal (with) 1a
x. to act, act with effect, effect
1. to make 1a
y. to make 1a
z. to produce 1a
aa. to prepare 1a
bb. to make (an offering) 1a
cc. to attend to, put in order 1a
dd. to observe, celebrate 1a
ee. to acquire (property) 1a
ff. to appoint, ordain, institute 1a
gg. to bring about 1a
hh. to use 1a
ii. to spend, pass
jj. (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
kk. (Pual) to be made
2. (Piel) to press, squeeze .
And the Magistrates on the seventh day completed their property which they had made and rested on the seventh day(age) from the property they had made.
וַיְכַל אֱלֹהִים בַּיֹּום הַשְּׁבִיעִי מְלַאכְתֹּו אֲשֶׁר
3615 430 3117 7637 4399 834
עָשָׂה וַיִּשְׁבֹּת בַּיֹּום הַשְּׁבִיעִי מִכָּל־מְלַאכְתֹּו
6213 7673 3117 7637 3605 4399
אֲשֶׁר עָשָֽׂה׃
834 6213
By the seventh day God completed His work which He had done, and He rested on the seventh day from all His work which He had done. NASB
And God completed on the seventh day His work that He did, and He abstained on the seventh day from all His work that He did. Traditional Jewish Translation
3615 – 3618 –וַיְכַל– vayakalah – to end, (to cease, be finished, perish) and (to complete, prepare, consume); pining; completion, completely; destruction; a bride.
430 –אֱלֹהִים– Elohim – Magistrates.
3117 –בַּיֹּום– bayowm – to be hot, a day (from sunrise to sunset) or (a space in time defined by associated terms), (an age).
7637 –הַשְּׁבִיעִי– hashebiyiy – seventh.
4399 –מְלַאכְתֹּו– melakatow – deputyship, ministry; gen. employment, (never servile) or work; property (as a result of labor).
834 – אֲשֶׁר – ashar –
1. (relative part.)
a. which, who
b. that which
2. (conj)
a. that (in obj clause)
b. when
c. since
d. as
e. conditional if.
6213 –עָשָׂה - 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
s. (Piel) to press, squeeze.
7673 – 7676 –וַיִּשְׁבֹּת– vayashabath – to repose, desist from exertion; rest, interruption, cessation; session, an abode or locality; intermission; the Sabbath.
3117 –בַּיֹּום– bayowm – to be hot, a day (from sunrise to sunset) or (a space in time defined by associated terms), (an age).
7637 –הַשְּׁבִיעִי– hashebiyiy – seventh.
3605 – 3606 –מִכָּל– makol – the whole; hence all, any or every.
4399 –מְלַאכְתֹּו– melakatow – deputyship, ministry; gen. employment, (never servile) or work; property (as a result of labor).
834 – אֲשֶׁר – ashar –
3. (relative part.)
a. which, who
b. that which
4. (conj)
a. that (in obj clause)
b. when
c. since
d. as
e. conditional if.
6213 –עָשָׂה- asah –
1. to do, fashion, accomplish, make
t. (Qal)
1. to do, work, make, produce 1a
u. to do 1a
v. to work 1a
w. to deal (with) 1a
x. to act, act with effect, effect
1. to make 1a
y. to make 1a
z. to produce 1a
aa. to prepare 1a
bb. to make (an offering) 1a
cc. to attend to, put in order 1a
dd. to observe, celebrate 1a
ee. to acquire (property) 1a
ff. to appoint, ordain, institute 1a
gg. to bring about 1a
hh. to use 1a
ii. to spend, pass
jj. (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
kk. (Pual) to be made
2. (Piel) to press, squeeze .
And the Magistrates on the seventh day completed their property which they had made and rested on the seventh day(age) from the property they had made.
Tuesday, February 2, 2010
Natural Consequences
Natural Consequences
I believe in allowing the natural consequences of ones own actions and choices to be played out. To do otherwise, is to play “God”. No one has the right to play “God”. Only the Creator can be the Creator. Natural consequences, is all about taking responsibility for the choices one makes. That is a hard things to say in today’s time of the insurance society in which we live, but it would be the answer to a lot of societies problems.
Man has no right to take the life of another without just cause and due process. Meaning, if an individual murders another, that individual cannot be executed without being tried by more than one witness in a court of law, by a jury of that individual’s piers. The same goes the other listed crimes against an individual.
The Bible does give specific occasions and methods of individuals to be in the role of the Creator. They are murder, a myriad of sexually related crimes, a variety of thievery offenses and assaults. These are all crimes with a victim, who had an injustice performed against them.
There are a list of other topics I will discuss in this thread of “natural consequences” and how they should play out naturally. The first is abortion.
Abortion is the termination of a pregnancy before its naturally occurring time.
Abortion is wrong no matter how you look at it. It is playing the role of the Creator to terminate a pregnancy. Only the Creator can take a life and terminating a pregnancy is taking a life.
There are many reasons why a woman might want to terminate a pregnancy, none of them justly. I will list and discuss all of which I can think.
The woman cannot afford to take care of the baby. The woman should not have engaged in the behavior that caused her pregnancy. The baby is the natural consequence of having sexual relations, if one does not want to get pregnant, one does not have sex. What happens to the baby in these cases? There is always adoption. There are plenty of couples who want a baby that cannot have one. They may even be able to pay for the baby to be born.
The woman may simply not want the baby. The woman should not have engaged in the behavior that caused her pregnancy. The baby is the natural consequence of having sexual relations, if one does not want to get pregnant, one does not have sex. What happens to the baby in these cases? There is always adoption. There are plenty of couples who want a baby that cannot have one. The couple needs to take responsibility for their actions and not try to escape their responsibility.
The woman may have been raped. This is a tough situation, with a tough answer. Many a woman put themselves in danger by their lifestyle. Their lifestyle put them at risk to be raped or they did not do what it takes to keep themselves safe from being raped, or their husbands and father did not do what it takes to keep their wives and daughter safe. Now they have consequences for those poor decisions. The man who raped the woman should pay all the cost for having the baby come to term, before he is executed for his crime. The baby could be then given up for adoption.
The baby could have a defect that would make it difficult to care for daily. That is the risk of every pregnancy. Most times defects can be avoided by eating a proper diet or not engaging in risky behavior, such as smoking or drinking or taking drugs of any sort, even prescription drugs. If the mother and father engaged in risky behavior, or did not educate themselves well enough to have a healthy baby, then they should be willing to take the responsibility for their actions.
What if a female child was raped by her step dad and became pregnant and the carrying that birth to term would kill that child. The natural consequences of that action was that that child would die and in the long run that would be the right thing to happen, because the mother should have paid attention to the red flags that were there when she met that man, and she should have not married him. She needed to take responsibility for the choice she made. The step dad should pay the ultimate price for his wrong deed. That is why he is executed for this crime, because it would be as if he murdered the girl.
Purchasing insurance is a wrong, because it relieves the individual of any responsibility for any of the actions the individual does, which would be covered by the insurance plan. It spreads the responsibility around to people who are not involved with the action.
For example, automobile insurance; if a driver had an accident. He or she should pay for the accident fully out of their own pocket. Instead all the people who paid into the insurance company pay for that accident, making the driver not fully responsible for their actions. In fact, in most cases the penalties paid by that person would be more severe. Over a short period of time those kinds of accident would diminish because people would be more cautious and would eventually be a better driver or they would not be driving at all.
What about health insurance? People live careless lives, eating whatever they wish, doing whatever they wish, without regard for the consequences. They do not do proper research to inform themselves of the possible risk to certain types of behavior or actions, but then they want everybody else to pay for their risky behavior. If an individual smokes cigarettes and gets lung cancer, they should pay for their own doctor bills. They should not sue the cigarette makers and have the cigarette makers pay their doctor bills. People need to live smarter or else take responsibility for their own actions.
Living a life of total responsibility would end a lot of frivolous living and lawsuits, and it would make people more responsible. It would bring to life what my wife calls the Darwin effect, survival of the fittest and smartest.
I do not believe a person should engage in infertility procedures in order to become pregnant. If a couple cannot have a baby, there is probably a good reason for the inability to have a baby.
We also should not be importing vegetables, because in order to import vegetables they have to be harvested when they are not ripe. They also will not taste good, because all the flavor is put into the vegetable while it is ripe and not before. A fruit or vegetable is more nutritious ripened naturally verses forced ripened. This is playing “God” with the growing of our food. Man thinks they know best how to grow and make the fruits and vegetables. This also goes for genetically altering the food, whether it is plant or animal.
I believe in allowing the natural consequences of ones own actions and choices to be played out. To do otherwise, is to play “God”. No one has the right to play “God”. Only the Creator can be the Creator. Natural consequences, is all about taking responsibility for the choices one makes. That is a hard things to say in today’s time of the insurance society in which we live, but it would be the answer to a lot of societies problems.
Man has no right to take the life of another without just cause and due process. Meaning, if an individual murders another, that individual cannot be executed without being tried by more than one witness in a court of law, by a jury of that individual’s piers. The same goes the other listed crimes against an individual.
The Bible does give specific occasions and methods of individuals to be in the role of the Creator. They are murder, a myriad of sexually related crimes, a variety of thievery offenses and assaults. These are all crimes with a victim, who had an injustice performed against them.
There are a list of other topics I will discuss in this thread of “natural consequences” and how they should play out naturally. The first is abortion.
Abortion is the termination of a pregnancy before its naturally occurring time.
Abortion is wrong no matter how you look at it. It is playing the role of the Creator to terminate a pregnancy. Only the Creator can take a life and terminating a pregnancy is taking a life.
There are many reasons why a woman might want to terminate a pregnancy, none of them justly. I will list and discuss all of which I can think.
The woman cannot afford to take care of the baby. The woman should not have engaged in the behavior that caused her pregnancy. The baby is the natural consequence of having sexual relations, if one does not want to get pregnant, one does not have sex. What happens to the baby in these cases? There is always adoption. There are plenty of couples who want a baby that cannot have one. They may even be able to pay for the baby to be born.
The woman may simply not want the baby. The woman should not have engaged in the behavior that caused her pregnancy. The baby is the natural consequence of having sexual relations, if one does not want to get pregnant, one does not have sex. What happens to the baby in these cases? There is always adoption. There are plenty of couples who want a baby that cannot have one. The couple needs to take responsibility for their actions and not try to escape their responsibility.
The woman may have been raped. This is a tough situation, with a tough answer. Many a woman put themselves in danger by their lifestyle. Their lifestyle put them at risk to be raped or they did not do what it takes to keep themselves safe from being raped, or their husbands and father did not do what it takes to keep their wives and daughter safe. Now they have consequences for those poor decisions. The man who raped the woman should pay all the cost for having the baby come to term, before he is executed for his crime. The baby could be then given up for adoption.
The baby could have a defect that would make it difficult to care for daily. That is the risk of every pregnancy. Most times defects can be avoided by eating a proper diet or not engaging in risky behavior, such as smoking or drinking or taking drugs of any sort, even prescription drugs. If the mother and father engaged in risky behavior, or did not educate themselves well enough to have a healthy baby, then they should be willing to take the responsibility for their actions.
What if a female child was raped by her step dad and became pregnant and the carrying that birth to term would kill that child. The natural consequences of that action was that that child would die and in the long run that would be the right thing to happen, because the mother should have paid attention to the red flags that were there when she met that man, and she should have not married him. She needed to take responsibility for the choice she made. The step dad should pay the ultimate price for his wrong deed. That is why he is executed for this crime, because it would be as if he murdered the girl.
Purchasing insurance is a wrong, because it relieves the individual of any responsibility for any of the actions the individual does, which would be covered by the insurance plan. It spreads the responsibility around to people who are not involved with the action.
For example, automobile insurance; if a driver had an accident. He or she should pay for the accident fully out of their own pocket. Instead all the people who paid into the insurance company pay for that accident, making the driver not fully responsible for their actions. In fact, in most cases the penalties paid by that person would be more severe. Over a short period of time those kinds of accident would diminish because people would be more cautious and would eventually be a better driver or they would not be driving at all.
What about health insurance? People live careless lives, eating whatever they wish, doing whatever they wish, without regard for the consequences. They do not do proper research to inform themselves of the possible risk to certain types of behavior or actions, but then they want everybody else to pay for their risky behavior. If an individual smokes cigarettes and gets lung cancer, they should pay for their own doctor bills. They should not sue the cigarette makers and have the cigarette makers pay their doctor bills. People need to live smarter or else take responsibility for their own actions.
Living a life of total responsibility would end a lot of frivolous living and lawsuits, and it would make people more responsible. It would bring to life what my wife calls the Darwin effect, survival of the fittest and smartest.
I do not believe a person should engage in infertility procedures in order to become pregnant. If a couple cannot have a baby, there is probably a good reason for the inability to have a baby.
We also should not be importing vegetables, because in order to import vegetables they have to be harvested when they are not ripe. They also will not taste good, because all the flavor is put into the vegetable while it is ripe and not before. A fruit or vegetable is more nutritious ripened naturally verses forced ripened. This is playing “God” with the growing of our food. Man thinks they know best how to grow and make the fruits and vegetables. This also goes for genetically altering the food, whether it is plant or animal.
Genesis 2:1
Genesis 2:1
וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל־צְבָאָֽם׃
3615 8064 776 3605 6635
Thus the heavens and the earth were completed, and all their hosts. NASB
Now the heavens and the earth were completed and all their host. Traditional Jewish Translation
3615 – 3618 –וַיְכֻלּוּ– vayakalow – to end, (to cease, be finished, perish) and (to complete, prepare, consume); pining; completion, completely; destruction; a bride.
8064 –הַשָּׁמַיִם– hashamayim - to be lofty, the sky, aloft.
776 –וְהָאָרֶץ– vaha-eretz – to be firm, the earth.
3605 – 3606 –וְכָל– vakol – the whole; hence all, any or every.
6633 – 6635 –צְבָאָֽם– tsabam – to mass (an army or servants); summoning one’s wishes, to please; a mass of persons, a campaign.
And the lofty sky and the earth were completed and all the masses.
וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל־צְבָאָֽם׃
3615 8064 776 3605 6635
Thus the heavens and the earth were completed, and all their hosts. NASB
Now the heavens and the earth were completed and all their host. Traditional Jewish Translation
3615 – 3618 –וַיְכֻלּוּ– vayakalow – to end, (to cease, be finished, perish) and (to complete, prepare, consume); pining; completion, completely; destruction; a bride.
8064 –הַשָּׁמַיִם– hashamayim - to be lofty, the sky, aloft.
776 –וְהָאָרֶץ– vaha-eretz – to be firm, the earth.
3605 – 3606 –וְכָל– vakol – the whole; hence all, any or every.
6633 – 6635 –צְבָאָֽם– tsabam – to mass (an army or servants); summoning one’s wishes, to please; a mass of persons, a campaign.
And the lofty sky and the earth were completed and all the masses.
Monday, February 1, 2010
Chapter 1 commentary
Commentary on Chapter 1
Every concept of a belief in the Creator needs a beginning and a solid foundation, like most beliefs, an ancient document is the source of that belief. There are two major Religions that use the Old Testament as part or all of their foundation, Judaism and Christianity. They both use an interpretation of the ancient Hebrew, according to their belief and their tradition. I, on the other hand, am basing my belief on what I believe is a more exact translation of the ancient Hebrew and to substantiate my claim I have used their dictionary for the ancient Hebrew.
The difference in what I believe from the way the others believe is slight, but still significant. The first change is in the use of Magistrates over God. The word Elohim means at its base level, magistrates. Being that it ends in “M” it is a plural word, denoting more than one. It is the same for the word adam, which means human beings, for that matter it could be translated mankind. It ends in “M”, so it is possible there were more than one created in the beginning. That would solve the problem and question about who Cain married, so on and so forth.
The first chapter of Genesis did not get into the creation of the Magistrates or from where they came. It just got into how we got here. If you have noticed it states, “Let us…” That suggests that there are more than one, which supports the claim that Elohim is plural.
Another variation that is considered, that is a change from the standard, is day into age. It helps support the fact that the earth is older than we hold it out to be. The concept makes more sense than the doing of certain things in a day verses many days. Some things just take longer to do.
The sun and the moon were the first rulers that were created in this time frame. Since they were objects, their status never changed. They never stopped being rulers, even if man relegated them to just being objects in the sky. They were made for a purpose. They were made to define our days, months, years and our festivals. They were created to establish when we have our Sabbaths and when we begin our weeks and months and years.
One last thing, for now, the adam that was created in this part was to subjugate the animals. The word subjugate was derived from two words sub meaning under and jugum meaning yoke. This made the word subjugate, meaning under the yoke. Yoke denoted control or subjection, making the subject submissive. This adam was to make the animals submissive, putting them under their control.
Also, males and females are created at the same time, not at different times. I, also, hold to the belief that the adam in chapter 1 is different than the adam in chapter 2. That comparison will come later, is to be defined and understood later.
Every concept of a belief in the Creator needs a beginning and a solid foundation, like most beliefs, an ancient document is the source of that belief. There are two major Religions that use the Old Testament as part or all of their foundation, Judaism and Christianity. They both use an interpretation of the ancient Hebrew, according to their belief and their tradition. I, on the other hand, am basing my belief on what I believe is a more exact translation of the ancient Hebrew and to substantiate my claim I have used their dictionary for the ancient Hebrew.
The difference in what I believe from the way the others believe is slight, but still significant. The first change is in the use of Magistrates over God. The word Elohim means at its base level, magistrates. Being that it ends in “M” it is a plural word, denoting more than one. It is the same for the word adam, which means human beings, for that matter it could be translated mankind. It ends in “M”, so it is possible there were more than one created in the beginning. That would solve the problem and question about who Cain married, so on and so forth.
The first chapter of Genesis did not get into the creation of the Magistrates or from where they came. It just got into how we got here. If you have noticed it states, “Let us…” That suggests that there are more than one, which supports the claim that Elohim is plural.
Another variation that is considered, that is a change from the standard, is day into age. It helps support the fact that the earth is older than we hold it out to be. The concept makes more sense than the doing of certain things in a day verses many days. Some things just take longer to do.
The sun and the moon were the first rulers that were created in this time frame. Since they were objects, their status never changed. They never stopped being rulers, even if man relegated them to just being objects in the sky. They were made for a purpose. They were made to define our days, months, years and our festivals. They were created to establish when we have our Sabbaths and when we begin our weeks and months and years.
One last thing, for now, the adam that was created in this part was to subjugate the animals. The word subjugate was derived from two words sub meaning under and jugum meaning yoke. This made the word subjugate, meaning under the yoke. Yoke denoted control or subjection, making the subject submissive. This adam was to make the animals submissive, putting them under their control.
Also, males and females are created at the same time, not at different times. I, also, hold to the belief that the adam in chapter 1 is different than the adam in chapter 2. That comparison will come later, is to be defined and understood later.
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