Chapter 1
The Hebrew Key
Notes
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1. | Eh’Yeh asher Eh’Yeh [“I am that I am”] is derived from the Hebrew root words hayah and havah [#1961 - #1934]. These verbs mean “to be” and “exist”. The Yod [י] and the Vav [ו] are both interchanged often in Hebrew so that hayah and havah should both be treated as the same word. Thus, the doubled words in our passage, Eh’Yeh - Eh’Yeh drop the Heh [ה] from its root form, Yah-Vah. The Vav is often treated as a “w”, anciently, and gives Yah-Wah, which is often pronounce as Yah-Weh. |
2. | All the letters of the divine name were used anciently as both consonants and vowels. Early Hebrew grammarians coined the term, Matres Lectionis, which is literally, “mothers of reading”, or so says Page H. Kelley, in Biblical Hebrew: An Introductory Grammar, and also Todd J. Murphy, Pocket Dictionary for the study of Biblical Hebrew. These letters, when used as vowels, made the following approximate sounds: Yod [י] = ee, eh Heh [ה] = ah, ey Vav [ו] = ow, uw |
3. | The first-century Jewish priest and historian, Flavius Josephus, confirms that all four letters of the divine name were spoken anciently as vowels: Wars of the Jews, Book. V. CH, VI, p. 556. The works of Josephus, Book V; CH-7-235, p. 556 or [p. 849] “A Mitre also of fine linen encompassed his head, which was tied by a blue riband, about which there was another golden crown, in which was engraved the sacred name, it consists of four vowels.” (Emphasis mine) Rabbi Green wrote a book entitled Seek My Face, Speak My Name, in which he reveals that anciently the name was pronounced as four vowels. That is all breath sounds. There is also a great amount of historical proof, which reveals that the four letters of the name were all used in ancient Israel as vowels. In fact, Israel is the first nation in the world to include vowel letters to help the common people to be able to pronounce the words. Just as Israel is the first nation on the earth whose common, unlearned people were required to be able to read and write, as it is written: And thou shalt write them upon the posts of thy house and on thy gates. Deuteronomy 6:9 This does not command that each Israelite is to have someone else write them, but rather that the head of each household would write out the Ten Commandments upon the posts of his house and upon his gates. And, these vowel letters helped the common people know how to pronounce the Hebrew consonants. [These vowel letters are found in the divine name of the Hebrew people. This is why Josephus speaks clearly that these four letter are four vowels.] [All other ancient nations had professional scribes who could read their own languages, in all consonants. And among these nations, there was no requirement for the common people to have to also be able to read and write.] (Please understand that these four letters of the Divine name were also used anciently as consonants. Thus, these letters served two purposes. They worked as consonants and as vowels.) |
4. | Navah [#5116], "At home: hence (by impl. of satisfaction) lovely; also . - (noun) a home, of Elohym (Temple), of men (residence), flocks (pasture), or wild animals (den):- comely, dwelling(place), fold, habitation, pleasant place, sheepcote, stable, tarried. Navah [#5115], "To rest (as at home); causat. (through the implied idea of beauty [compare #5116] to celebrate (with praises):- keep at home, prepare an habitation. |
5. | Navah [#5115 and #5116] have the idea of "to sit down" to which is applied the idea of "to sit well on anyone" that is to become suitable for anyone, to become anyone (This is shown by Gesenius in the related root word naah, [#4998].) To be becoming, that is to be handsome, agreeable. But surely this comes from the idea of sitting down with anyone, in the sense of agreement, and thus of lifting up and or encouraging, or showing another's beauty, etc, as when the saints sit down in fellowship with Yah Yeshua at the wedding supper and lift up Yah Yeshua above all others present. [This discussion is meant to help you understand why some translators are translating navah in Exodus 15:2 as "praise" or "laud", instead of as "habitation", then to show how both meanings relate to the context, when properly understood.] |
6. | Isaiah 8:14, K.J.V. uses "but for a Stone of stumbling", while, in the next phrase, using "and for a rock" to translate the same Hebrew vav, which can mean "and" or "but". However, in context, "but for a stone of stumbling", makes absolutely no sense. Therefore, I have placed "[and] for a stone of stumbling..." instead. Thus: "He shall be for a sanctuary; and for a stone of stumbling..." Because this sanctuary or mortal body has been a stone of stumbling to many! |
7. | All Trinitarians do not define alike, but the Trinity is supposed to be three persons in one Elohym, while the Twinity, or (dualism) is two persons in one Elohym, that is the Father and Son, with the Holy Spirit being defined as the active demonstrable power of Elohym. And, of course, these concepts are also expressed differently by different believers. Now concerning dualism, it is very rational to see a distinction between the Father and Son throughout the Scriptures. Therefore, this is a very natural division. And, what is the alternative to believing in two persons of the Godhead? The ONENESS people, perhaps similar to (modalism), express three manifestations in One Elohym. That is, one person [being] who is omnipresent, who manifests himself in three different ways. The closer we keep our definitions to the Scriptures, the more alike these begin. to sound. So, let's get back to the Scripture! |
8. | Psalm 68:32-33, Scholars have found 136 instances where the ancient scribes replaced the name of יהוה with the title, Adonay ["my Lord"]. Psalm 68:32 is just one of those places. Here is more about this subject: Anciently the Hebrew Scriptures were preserved in two different formats. The most popular being what is known of as the Torah Scrolls. In these scrolls, or rolled leather parchments, were found the Hebrew Scriptures, written without the vowels, which were dots added above, below and in the midst of the letters. In these scrolls, no additional vowel letters were added (that is Yod, Vav, Heh and sometimes Aleph), but painstaking attention was paid to preserving every letter, without adding or subtracting letters. However, the scriptures were also preserved in a book form called a "Codex", which did add the modern vowel pointing system, that is the use of the "dots", and in completely random places would at times add vowel letters as mentioned above. A Codex would normally have two or three columns and a various number of lines. It would have in the side margins in slightly larger writing, Aramaic notes, called massorah parva or "small massorah". But, it would have smaller writing between the upper and lower margins of which is called massora magna or "great massorah". The word, Massorah, comes from the Hebrew and Aramaic root masor [#4560]. Look at last entry: "Talmud - Masor is to deliver..." This was taken in the sense of "to deliver something into the hand of another so as to commit it to his trust", thus the writing in the margin contained information needful to those who would afterwards inherit the responsibility of passing on this information to others so that the Biblical information would be passed from generation to generation fully informed concerning the preservation and/or any alterations performed within the Sacred text. Although this information in the margins came down to us from the Masoretes, it did not begin with them; rather this began under Ezra and the sopheriym [#5608], which not only means to inscribe, or write down, but it also means to count or number. These were the first scribes who began their work after they returned from Babylon. The sopheriym (scribes) put all the Old Testament books in order. With detailed notes, their work took about 110 years. It is said that the sopheriym were the authorized revisers of the Sacred text, just as it is also said that the Masoretes were the authorized custodians of the Sacred text. For they were entrusted to preserve the sacred text of the Hebrew Scriptures. The massorah became known of as "a fence" to the Hebrew Scriptures, because it locked all the words and letters in their proper original places. The massorah is not anything like a modern day commentary in the margins, but rather, it contains facts and phenomena. It contains the number of letters expected to be found in a book, and the number of words, and the middle word, the number of verses, and the middle verse. It contains the number of expressions and combination words. All this was recorded for the sole purpose of safeguarding every single Hebrew letter within the text, so no letter would be added or deleted, so not one word would be lost. A scholar by the name of Dr. C.D. Ginsburg, went all over the world, collecting this information from the margins of many manuscripts. He published this information in three folio volumes, howbeit there are only a small number of copies. When the Hebrew text first came into modern print, only the large type text in the columns was printed, and the large and small massorah was not so that the translators of the Hebrew text did not have access to the massorah, and therefore could not pass that information down to the modern student of the scriptures. Here are the verses which the scribes replaced יהוה with "Adonay":
Exodus 4:10, 13; 5:22; 15:17; 34:9(2); Numbers 14:17; Joshua 7:8; Judges 6:15; 13:8; 1 Kings 3:10, 15; 22:6; 2 Kings 7:6, 19:23; Isaiah 3:17, 18; 4:4; 6:1, 8, 11; 7:14, 20; 8:7; 9:8, 17; 10:12; 11:11; 21:6, 8, 16; 28;2; 29:13; 30:20; 37:24; 38:14, 16; 49:14 Ezekiel 18:25, 29; 21:13; 33:17, 29; Amos 5:16; 7:7, 8; 9:1; Zechariah 9:14; Micah 1:2; Malachi 1;12, 14 Psalms 2:4; 16:2; 22:19, 30; 30:8; 35:17, 22; 37:12; 38:9, 15, 22; 39:7; 40:17; 44:23; 51:15; 54:4; 55:9; 57:9; 59:11; 62:12; 66:12; 66:18; 68:11, 17, 19, 22, 26, 32; 73:20; 77:2, 7; 78:65; 79:12; 86:3, 4, 5, 8, 9, 12, 15; 89:49, 50; 90:1, 17; 110:5; 130:2, 3, 6 Daniel 1:2; 9:3, 4, 7, 9, 15, 16, 17, 19(3); Lamentations 1:14, 15(2); 2:1, 2, 5, 7, 18, 19, 20; 3:31, 36, 37, 58 Ezra 10:3; Nehemiah 1:11; 4:14; Job 28:28 (See Ginsburg's edition of the massorah §§ 107 - 115)
2 Samuel 5:19-25: 6:9-17 (All read as יהוה in my Hebrew text.) 1 Chronicles 13:12; 14:10, 11, 14, 16; 16:1 Psalms 14:1, 2, 5; 53:1, 2, 4, 5 More information on these things can be obtained in the Companion Bible by E.W.Bullinger -- Appendix 30; also see Dr. Ginsburg's Introduction to the Hebrew Bible. There was also a small pamphlet on the massorah published by the King's Printers. |
9. | Psalm 68:32-33, Shamayim [#8064], the heaven, from the root shamah [#8047, #8048, & #8045], a wasting desolation, astonishment, this is shown by Gesenius to be related (through scripture) to the root raqiya [#7549], which seems to mean, "to be spread out like a vault over the globe, as supported on foundations and columns." This idea of firmament [raqiya] does definitely relate in some way to heaven, because the scriptures so relate it. For the heavens are definitely spread out over a large expanse of space. However, shamah, is probably not where this root derives from. I believe this root derives from mayim [#4345], that is sha-mayim; the sha, is simply "sh" or [ש] in Hebrew and is derived from asher [#834] and is used here as an attached preposition for "who". Thus, Shamayim means, "He who is water "! Some may argue, that the use of the Shiyn, as an attached preposition, did not enter into the sacred writings until later on during the time of kings David and Solomon. However, this does not prove that it was not already used as such on the street in Israel or even before Israel was formed. Heaven is not a wasting desolation, it is a place where the presence of Elohym is concentrated and thick, like water, as in Living Waters! Thus, heaven [shamayim] is definitely distinct from arabot ["deserts"], expounded on below. |
10. | Psalm 68:4 [5], The Hebrew word for "deserts" is arabot [#6160]. This is in the sense of sterility, sterile, unfruitful, etc. The KJV translators were reaching far and wide to get "heavens"out of "arabot". The shame in this is that the average reader cannot see the contrast between shamayim ["heaven"] in v.33 and arabot ["deserts"] in v.4. The only reason (probably) that Strong's defines "heavens", after [:-] is to show the KJV rendering. Gesenius does not even entertain the idea that this could mean "heaven" or "skies". However, the idea of "sterility" does make sense, for YAH, the Green tree, came to bring waters of life to all of the trees which were brownish and dying, or maybe even outright dead, Yah came to make alive that which is dead! |
11. | Psalm 68:18 [19], The Hebrew reads literally as, "[laqach'ta] You have taken [matanowth] gifts [baadaM] among men." This fits much better with the New Testament, which reads, "and gave gifts to men." - Ephraim 4:8 |
12. | Luke 19:10, more accurately this should read: "For the son of man has come, so he can seek and make alive, the thing(s) which are lost." This Aramaic word is medem, which speaks of a non-living, non-breathing object. But, I wanted it to read more understandable, so I put it, "Those who are lost", to make it sound better in English. However, the word medem was used on purpose, for Yeshua came to make alive that which has no life, that which is merely a thing. This is also a direct contrast with the word "desert" [arabot] [See note #10], which means to be sterile and thus fruitless. For that which is dead can also not bear fruit. So, Yah rode upon the desert places of the earth to give his gift of Living Waters to the thing which lacked life altogether. |
13. | Psalm 68:17, This is one of the 136 places the Masoretes replaced the name of יהוה with the title Adonay. [See note #8, for more details.] |
14. | יהוה appeared to mankind at Mount Sinai, and the presence of יהוה appeared between the cherubim over the mercy seat of the Ark of the Covenant, which is the Holy place referred to in this verse. Exodus 19:9, 19, 24:10-11; Leviticus 16:2 It is important to understand that יהוה is here said to appear before the angels, just as He appeared before Israel at Sinai and in the Holy of Holies. Then we can see the contrast, when Yah is said to dwell with mankind upon the earth, in the next verse. |
15. | Psalm 118:14, Salvation is spelled in Hebrew, ישוﬠה, which is the feminine form of the name, ישוﬠ. The context will show that Yeshuah ["Salvation"] is a direct reference to (Yeshua, the man). |
16. | Who is Northern Israel? For more information of this topic see:
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17. | Psalm 118:5. "Distress" is from the Hebrew word metsar, [from #6869]; something tight, i.e. (fig) trouble:- distress, pain, strait. This is from tsarah [#6869], which is defined as: "tightness (i.e. trouble); trans. a. female rival:- adversary, adversity, affliction, anguish, distress, tribulation, trouble." This is from tsar [#6862], which is defined as: "narrow; (a noun) a tight place - usually fig; i.e. trouble; also a pebble, as in tsor [#6864]; (trans) an opponent, as crowding." |
18. | Psalm 118:5. "Large Place" is derived from the Hebrew word merchab [#4800], which is defined as: "From #7337 enlargement, either Lit. an open space, usually in a good sense, or fig. (liberty):- breadth, large place (room)." This word ands its root, Radhab [#7337], is defined: "to broaden (intrans, or trans, lit, or fig.):- be, an, (make) large (-ing), make room, make (open) wide." |
19. | The root word for "salvation" is yasha [#3467], to be open, wide or free, i.e. by implication, to be safe; causat to flee or succor:- X at all, avenging, defend, deliver (er), help, preserve, rescue, be safe, bring (having) salvation, save (saviour), get victory. |
20. | Biblical confession: This Hebrew word is Yadah [#3034]. Gesenius defines in part as: "To throw, to cast.., to throw, as stones (1) to profess; to confess; perhaps properly, to show or point out with the hand extended from the idea of the hand being cast forth, i.e. extended, and Hiphil, to cast, and thence to shew by the extended hand (2) to give thanks, to praise, to celebrate, since thanksgiving and praise naturally follow the acknowledgement of benefits received. Hithpael.... (1) to confess, prop. to confess concerning one's self as guilty... to accuse.., to criminate; properly. I believe [i.e. Gesenius], to object, cast against…" The idea of giving of thanks is associated with the idea of pointing out, as with the outstretched hand, each one of יהוה's many benefits, lifting up יהוה , while the idea of confession, is to cast against oneself, by pointing out each one of one's own failures shortcomings, faults, and sins, bring self down in relation to יהוה our Elohym. This is why confession of one's faith in Elohym through Yeshua the Messiah is, first and foremost, as we confess that Yah Yeshua is our King, Priest, and Judge, thus giving Yah Yeshua the sole right to judge us of our sins, which we confess to HIM. These ideas will be repeated several times in this message! |
21. | John 8:6. John 8:1-11 is missing from every ancient Aramaic Peshitta manuscript. However, it has been added to modern versions. Exactly where and when this was added is unclear. A man named David Bauscher has run a code-finder program on the Peshitta text, which has this added into it, and he has found some very lengthy encoded messages hidden in the ancient Peshitta text. And this is just one reason that I will not entirely dismiss this whole context. This text (John 8:1-11) was also found at the end of an ancient manuscript of Luke, which seems to indicate a later addition. However, perhaps this was an inspired later edition or a story told by the mouth of the apostles, of which none took the time to pen down, but the story was left for history and eventually found its way into the Gospel of John. And if there is really nothing to this story, then it would be hard to know how to understand Jeremiah 17:13 "those who turn from me will be written in the earth." |
22. | Jeremiah 17:13, My translation. I have shown how the word, et [#853], reveals the two letters of which it is made up, that is the Aleph [א] and the Tav [ת] and it is also used for the word "even", that is the aleph and the Tav, even יהוה. Often times in Hebrew, a word is used for double duty. Aleph and Tav, is the original idea behind the Greek "alpha and omega". See Revelation 1:8, 11, 21:6, 22:13. |
23. | John 1:14, See notes #34; #35 & #36 to get a better understanding of why this should never be translated as simply, "dwelled among us." |
24. | John 1:18, The Aramaic Peshitta reads literally, "The only One", of which many still translate as, "The only begotten". "Which is in the bosom of the Father," just does not sound right. It ought to read "who" is in the bosom of the Father. The Aramaic can be translated either way. That is, "He who exists in the bosom of His Father" or "He which exists in the bosom of His Father." |
25. | "Garden", in Hebrew, is gan [#1588], and Eden [#5730 & #5731] means delight and pleasure. "Paradise" seems to come from par'des [#6508], a garden or plantation. This is high ground which is well-tilled. A garden close to a house, laid out and planted for use and ornament. "Paradise" [Greek #3857] of Oriental or (compare #6508 of the Hebrew), a park i.e. (spec.) an Eden (place of future happiness paradise'):- paradise. |
26. | "Bosom" is Chob [#2243]. Chob is derived from Chabab [#2245], which is a picture of the lung cavity as it inhales and exhales, thus the rising and lowering of the chest into which things are pulled to warm and to cherish. That is, to long for and to breath after, or to breath upon. Thus, to hide that which is cherished in the bosom is the primary idea. The Hebrew letters draw a picture of this: the "Ch" [ח] represents the idea of enclosing, embracing, holding, and hiding, while the "b" [ב] represents any type of cavity or holding place, as in its root meaning (house). The lung is this cavity, which is represented and the dual "B" [ב], represents the rising and lowering of the chest while breathing. This linkage of love and affection to the idea of heavy breathing is shown in other Hebrew words as well, such as: abah [#14] to long for, desire, to breather after, is also softened to avah [#183] to wish for, covet, desire or lust for. The lustful desire presented by abah & avah, is also seen in ahab [#157]. These are the same Hebrew letters as abah [#14], which means to love, have affection for, often sexually. This is a picture of the heavy breathing of intercourse. The "b" [ב] represents the chest cavity, and the "h" [ה] represents the breath, while the "a" [א], with its idea of infinity, represents the extreme heaviness of the breath. The [א] also has the idea of yoking and thus of gathering together, just as the breath [ה] is gathered into the lung cavity [ב]. Chuwq / Cheyq [#2436] is the main word in Hebrew for “bosom”. Also see Chuwq, after #2352 chuwts. This means to embrace, that is to enclose with the hands as in pulling someone or something into the bosom. This seems to come from chabaq [#2263], with the "B" [ב] softened to the "uw" [ו] sound, which is often exchanged for the “ey” [י] sound. This same type of softening of the Hebrew letters was already demonstrated above, with abah and avah. The Hebrew word chabaq [#2263], is modified from chabab [#2245] by the letter "q" [ק], which is a picture of the sun's circuit from rising unto setting, thus a half circle, which is a picture of the encircling and enclosing of the arms around something or someone into the bosom, whether this is for the purpose of hiding, protecting or comforting, and chuwq and cheyq derive its root meaning from this picture. Isaiah 4:11; Numbers 11:12; Proverbs 17:23, 21:14. Isaiah 4:11 - Yeshua is the shepherd who carries the lamb in His bosom. Numbers 11:12 - The nurse is "belief" (aman, omen [#539]), who carries Israel until faith is developed in her. Proverbs 17:23 - A bribe in the bosom is a bribe in secret, i.e. hidden. Proverbs 21:14 - A gift in the bosom is a secret, hidden gift. |
27. | Chetzen [#2683], is used only once in scripture for "bosom". Anciently, a person might have a pouch sewn into the forefront of his garment, which allowed him to carry or even hide things in his bosom that is in this pouch or pocket. Psalm 129:7 |
28. | Tzalach'Ta [#6747], is used only twice for "bosom". This comes from the root word tzalach [#6743], which is defined in part as "a stream through which one can wade." This idea suggests constantly running waters! It also suggests, "to flow, to be poured out as water." A stream through which one can wade is a stream shallow enough to be forded [crossed over]. Gesenius discusses tzladh [#6745], relating how this is a shallow pan or bowl, as if a shallow stream which can easily be crossed. And this idea comes from tzalach [#6743], which as shown above means to flow, to be poured out as water. This bowl from which water is poured is figurative for bosom, and the going-forth of the breath. Modern scholars dismiss the ancient reading of "bosom" as it is rendered in Proverbs 19:24 and 26:15 of the Aramaic Peshitta Old Testament, which almost all scholars agree was translated directly from the Hebrew around the second century, B.C. These modern scholars want to translate it as "bowl" instead: A slothful man hideth his hand in his bosom, and will not so much as bring to his mouth again. Proverbs 19:24 A slothful man hideth his hand in his bowl… Proverbs 26:15 Another reason this must be understood as "bosom" is the fact that, anciently, this is a place a man would put his hand when relaxing, which is why it reads:
Psalms 74:11 In this context the holy congregation is suffering and being tormented, while the power of יהוה, even His right hand, rests securely in His Bosom. Thus Yah is the right hand of יהוה, and is hidden, and His power is not coming to the rescue of His people Israel. Here is yet a third reason, to understand that this must be understood as "bosom":
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29. | Kalpos [#2859 Greek] for "bosom", which is by analogy a bay or cove of water, a creek. In this way, this Greek word for "bosom" is similar to tzalackeTa as above in note #28. Luke 6:38, 16:22-23; John 1:18, 13:23. |
30. | Uwba is Aramaic for "bosom". This is from the Hebrew root for "thick darkness of a cloud, and to hide oneself in this thick darkness". Compare its related roots:
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31. | Sheol, as it is related to shoal [#8168], is discussed in Gesenius under Sheol [#7585], in which he relates: "...For I have no doubt that Sheol [#7585] is for Sh'oll (i.e. Shoal [#8168], hollow of the hand) a hollow and subterranean place. This is from an unused root in Gesenius between #8162 and #8168, which is Shaal, which means, in part "...from the derived nouns, to have had the sense of hollowness (Shoal = hollow of the hand) (mishol = hollow way) (shuwal = fox, as being a burrower and an inhabitant of caverns...)" |
32. | Job 26:5, my translation. The phrase, "departed spirits," is derived from the Hebrew word raphaiym [#7496], which means, flaccid, feeble, weak, as the body is limp as the spirit departs. That is, shades living in Hades, that is Hell (sheol). They live in this place, devoid of blood and animal life, according to the ancient Hebrews, therefore they are weak and languid like a sick person (Isaiah 14:10), but they are not devoid of powers of mind, such as memory (Isaiah 14:9; Psalm 88:11; Proverbs 2:18, 9:18, 21:16; Isaiah 26:14, 19). When compared to rapha [#7495], "To sew together, to mend, thus to heal, mend, repair", this comparison reveals the positive/negative aspect of many Hebrew words, as one shade of meaning is to heal, and the other shade of meaning is to be entirely sick or dead, and thus unhealable. However, raphaiym may actually be more related to raphah [#7503], to cast down, to let fall, that is to become entirely relaxed, to be slack, remiss, idle. Therefore, to not translate raphaiym as "departed spirits" is to simply refuse to show its full meaning. KJV shows, "Dead things," in Job 26:5. The Hebrew word for "great pain and agony" is chuwl [#2342], which is translated in the KJV as "formed"(?). This means "to twist in pain, or even to tremble from pain". The primary meaning of this word is to twist or turn. In Job 15:20, the KJV translates this word as "pain". I can't see why they translate it as "formed" in Job 26:5. |
33. | Luke 23:43, "Paradise" is defined in note #25. Some people, due to doctrinal problems and arguments they have against the inspired words of Scripture, desire to alter the plain reading of this passage, because they don't like the idea of Yah meeting with the thief on the cross in paradise that very day. They have decided of their own volition and free will, to simply move the apostrophe mark. So instead of reading "To day shalt thou be with me in Paradise," they insist upon reading, "Verily I say unto thee today, thou shalt be with me in paradise." They do this without one thread of proof, showing any other biblical writer who used such terminology, that is, "I tell you today, we will do this or that." They seem to have a problem with Yah preaching to souls in Sheol, as Peter insists HE did [1 Peter 3:19]. The good side of Sheol would be paradise. |
34. | John 1:14, The Greek word for "tabernacle" [dwell] is skenoo [#4637], to tent or encamp, i.e. (fig) to occupy (as a mansion) or (spec) to reside (as Elohym in the Tabernacle of Old, a symbol of protection and communion):- dwell. This comes from the root word skenos [#4636], a hut or temporary residence, i.e. (fig) the human body (as the abode of the spirit):- tabernacle. This comes from the Greek root word skene [#4633], a tent or cloth hut (lit, or fig):- habitation, tabernacle. |
35. | John 1:14, The Aramaic word for "tabernacle" [dwell] is ganan [#1598], properly, to cover, to cover over, figuratively, to protect (always of Elohym protecting men). This comes from the root word gan [#1588], a garden, especially one planted with trees, (properly a place protected with a fence, from the root ganan), what is being covered or fenced in, is the spirit by the body. |
36. | Job 10:11 KJV, The Hebrew word for "fenced" is sakak [#7918], to weave, to fence, to cover. But sakak is not found at #7918 as it would seem, like it should, but in Gesenius, it is listed without number between #7917 and #7919. In fact #7918 is shakak in Strong's. However, Gesenius strongly suggests that we should consult cakak [#5526], to entwine as a screen; by implication, to fence in, cover over, (fig) protect. Gesenius has for cakak, to weave, to interweave, especially boughs to make a hedge, or to construct a booth, hence, to hedge, to fence. This is the Hebrew word used for "booths" ["tabernacles"], which are temporary dwelling places. Therefore, the Feast of Booths is all about a temporary dwelling place. [Leviticus 23:34; Deuteronomy 16:13,16; 31:10; John 7:2]. Our mortal bodies are just temporary dwellings places for our created spirit. |
37. | The Hebrew word for soul is nephesh [#5315] properly, a breathing creature. The root word for nephesh is naphash [#5314], to breathe, passive, to be breathed upon, i.e. (fig) refreshed (as if by a current of air)...
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38. | John 1:14, Here, I translated this verse, using our knowledge of skenoo, ganan, sakak, and cakak [See notes #62, #63, #64] to properly translate it very plainly. |
39. | Almost everyone agrees that יהוה is the name of the Father, and if some may debate this exact pronunciation, then they will at least be in agreement that the Hebrew letters from which יהוה are derived, יהוה [Yod-Heh-Vav-Heh], are representative of the name of the Father. יהוה is a spirit being, or "Living Waters", which are omnipresent. And for this reason, He cannot be limited to a specific place. Even though HE may make His presence known to his creation in any specific place HE desires. And some verses may also refer to His incarnation. But these contexts do not take away from His omnipresence. |
40. | Exodus 15:2 and Psalm 118:14 both prove that Yah is the Son of יהוה. The contrast between יהוה in heaven and Yah upon the earth, as found in Psalm 68, also indicate that Yah is the Son and יהוה is the Father. And the fact that the name of Yah is used almost exclusively in reference to salvation [Y'shuah, Yeshua], is a further proof of this assertion. And some will argue against themselves by saying that the name of יהוה is also used in connection with salvation, and of course this is true. But this misses the point. Because every aspect of Elohym is found in יהוה; while the scriptures intentionally limit Yah to salvation. In Isaiah 9:6, the Son is called "The everlasting father". But in what way is the Son the Eternal Father? The normal Hebrew word for "everlasting" is owlam [#5759], what is hidden, hidden time, long, the beginning or the end, which is either uncertain or is not defined. It is used of time long past, antiquity [Amos 9:11; Micah 7:14; Isaiah 63:9; Genesis 6:4; Proverbs 8:23]. When used of men, this often means future time, but when used of יהוה it speaks of antiquity. In Isaiah 9:6, the word used for "everlasting" is ad [#5703], which means to pass on, to go on, passing, progress (in space), then duration (of time), hence perpetuity of time, eternity, perpetual, enduring. Therefore, owlam ab [everlasting Father] refers to יהוה who is hidden in time, whether of past time or future time, HE is not seeable in regard to time. And ab ad [abiyad] [Eternal Father] is the Father who continues on throughout time. Yah is our continual and enduring father in this way, and we are His children. However, the Hebrew letters themselves also draw a picture, which explains the passage even better. The Ayin is an "eye", which expansively relates to a passageway through which the light, water, and etc. go in or out. The Deleth is a "door", which either opens to let in or closes to keep out. However, this pivoting or revolving of the door also refers to things that roll out, like unto fog which billows forth [#108] ed is exhalation or vapor, of the ground "fog", whence clouds are formed, so called from surrounding and covering the earth like a veil. Therefore, the Ayin [ע] denotes a place of beginning, a place from which something came forth, as the Daleth [ד] refers to the continual going forth, as the billowing forth of the cloud or fog. Ayin [ע] also refers to the eye of the landscape, which is the place from which the well of water gushes up from the ground. Therefore, ab owlam (Everlasting Father) refers to יהוה of time hidden, or of antiquity, while ab ad (Eternal Father) refers to Yah, who came forth from יהוה, the Father of antiquity, and who will remain before His people forever. I hope this helps others to understand how the Son is also the Father! |
41. | Proverbs 30:4, The Hebrew phrase, Kiy Teda, can be found under the numbers:
As already stated, the Green Interlinear renders this phrase, "Surely you know." Kiy is definitely not conditional as KJV renders the phrase, "IF thou canst tell." |
42. | John 10:27-30, "They will abide forever, and will never perish." This can be rendered, "And I give to them eternal life, and they will never ever perish." While most render it, "I and my Father are one," I wanted to be stricter with the Aramaic and render it, "I and my Father, one we are!" I thought it was important to bring out that the Father and Son are referred to as we." However, as explained elsewhere, I believe "we" refers to the functions of Elohym, rather than separate distinct persons. |
43. | John 1:18, I am not against the phrase, "only begotten." However, this is not what is being said in the original Aramaic, where the word is:
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44. | John 3:13, In Aramaic the attached preposition Daleth [ד] can mean "that", "which", or "who." Therefore, I chose the more personal "who." However, this is not an emphatic "who." The word, iytay [#383] is emphatic and means, "there exists" or "He exists", "there is" or "He is." Therefore, to exist is to also dwell. This whole context suggests that it is impossible for the Son to exist outside of or separate and distinct from the Father. |
45. | John 14:8-11, The Aramaic word used here for "dwells" and "dwelleth" is amar [#6014], and the key idea is to "bind together" and to bind closely together", thus יהוה is bound closely together, or intertwined with Yah. Also, this idea of "binding", is used to refer to the master binding the servant, just as Yah is a servant unto יהוה. In the human sense, those who dwell together, are considered as bound together, as those who dwell in a city, are bound together within the city. |
46. | Psalms 74:11, In fairness, I wanted to show how some translators might try and translate the Hebrew word kalah [#3615]:
In other words, make an end of the enemies! This is another possible understanding of this verse, which also fits the context. However, the word "them" is not in the original Hebrew. So, in order to translate this without adding the attached preposition for "them", one must understand kalah to mean, as I have completely rendered it:
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47. | Psalm 37:29, The Hebrew word for "land" (arets [#776]) also means earth. |
48. | Jeremiah 31:19-20 (KJV) renders the phrase, "I was instruction," from hivad'iy [#3045], which would normally be spelled howda'tiy ["I was instructed."] However, the first-person ending, iy, causes this verb to resemble a noun, that is, "myself", rendering this passage, "I was caused to know myself." Batya Wootten, who wrote Who is Israel and Why You Need to Know?, has brought out this point in her book. See note #16 for her information. Jeremiah 5:4-6 (KJV), This is yet another verse which singles out Judah (southern Israel) from Ephraim (northern Israel) as two separate distinct peoples in the last days. For more information on the two house teaching, see note #16. Here it reveals that Ephraim has forgotten his resting place, and this has to be Ephraim, because the Jews have been saying every year at Passover for the last two thousand years, "Next year in Jerusalem!" These are not the words of a people who have forgotten their ancient homeland nor the promise of יהוה to give it back to them. Yet, Ephraim not only forgot his homeland, but he also forgot who he was, which has already been demonstrated above. |
49. | For more information about the two-house teaching, contact some of the addresses given in note #16. |
50. | Psalm 18:9-16, The word "skies" is derived from the same word in Hebrew, as that of "heavens", which is shamayim [#8064]. The word ab, in brackets, is to show that the phrase, "thick clouds", is translated from the Hebrew word ab, which is the Hebrew root word behind the Aramaic word for "bosom". I also added the name, "Yah, the word," to show who is the voice of יהוה. Then I put nish'mah [#5397] in brackets to point out that the "blast" is the forced or forceful breath of the almighty, by which the dark waters, thick clouds and the river beds were either forced to pass by or were dried up in order to uncover and discover Yah, the voice of יהוה. |
51. | "Skies" is shamayim, that is "heavens"! |
52. | Psalm 18:15,
All these phrases, point out, that there is no longer a hiding place for Yah, the word of יהוה, all hideouts were taken away or destroyed so that Yah could be drawn out of the many waters, just as Moses was drawn out of a river. [Exodus 2:10] |
53. | Isaiah 9:6 and Isaiah 10:20-21, "The Mighty El" [El Gibbowr], El [#410], strength, might, the almighty (Elohym), but also used of any deity. gibbor, gibbowr [#1368], powerful ,warrior, tyrant:- champion, chief, excel, giant, man, mighty (man;one), strong (man), valiant man. This comes from the root word, gabar [#1996], to be strong, to prevail ... exceed, confirm, be great, and be mighty. geber [#1397], a valiant man or warrior, a person: simply, everyone. The reason that people say that the term, "mighty Elohym", must refer to the Son is due to the fact that geber is used exclusively to refer to mighty men, and gibbowr can refer to a "mighty champion", that is a "mighty man". However just because gibbowr is often used of men does not negate the fact that it can refer to יהוה in the omnipresent sense, as the all-powerful one. |
54. | Matthew 21:42, The Aramaic Peshitta never uses the full form of the name, יהוה, but inserts the compound phrase, "Mar-Yah" [Lord Yah], as a substitute in almost every Old Testament quotation which has the name of יהוה in it. Because the Old Testament verse being quoted reads, יהוה, I have also translated using the full form of the name, but normally I will use Mar-Ya as it reads in Aramaic. "Mar-Yah"' is also a phrase that is never used of false deities in the inspired peshitta text. |
55. | Psalm 118:22-23, This definition of meeth comes from #854. |
56. | I have tried to make the quote from Roth easier to read by writing “Messiah” instead of "Mashiyach". Then I explained that "Tanach" is the Old Testament Hebrew Scriptures, as originally written. |
57. | Zechariah 12:10 (KJV), Some reject the rendering of “… and they shall look upon me [to me] whom they have pierced," because they don't want to admit that the Messiah who was pierced is also, in some mysterious way, יהוה. Therefore they confound the usage of the direct object marker, eth [#853], and use it instead, as if it were used in context as in the sense of nearness, eth [#854], that is "WITH", which is translated literally, "And they shall look to me with he whom they have pierced [or "thrust through"]." Yet, it is "Whom", who is receiving the action in this case, and it is also defining the verb of action, "unto" [al], with its attached preposition, "me" [iy]. Therefore, when the eth is in the position of the direct object marker, standing in front of the direct object "whom", which is asher [#834], then it must be translated as such. To do otherwise is dishonest and steers souls away from the truth of Scripture. Also, the New Testament quotation of this verse proves that "whom" is receiving the action of:
Thus, they will look upon יהוה as they see His bodily Temple, which they pierced. This is why Yeshua said, "...[He] that hath seen me hath seen the Father;.." John 14:9. |
58. | Isaiah 12:2-3, with "Yeshua" added after salvation, to show that Yeshua is salvation. This context reveals that it takes Yah, the Word, and יהוה, the Living Waters, to bring complete salvation to the people of Elohym; that is, the Holy Spirit! |
59. | John 8:37 [8:26 in Roth], Roth translates this passage as, "I know that you are the seed of Abraham, but you seek to kill me because you are not open to my word." Therefore, capaq can also be understood as "open". But, I believe the original Hebrew root meaning is what is intended "empty yourselves." |
60. | Matthew 7:21-23, The word for iniquity in the Greek of this text is anomia [#458], illegality, a violation of law. This comes from the root word nomos [#3551], "law", through the idea of prescriptive usage. As of the law of Moses and the law of יהוה. Thus anomie simply has a negative participle, alpha, attached to it. |
61. | Isaiah 12:2-3, The Hebrew word for "strength", in this context, can also mean "praise". The Hebrew word is oz [#5797]. Gesenius defines this word as "glory, praise, Psalms 8:3; 68:35; 99:4; Exodus 15:2. 2 Chronicles 30:21, "instruments of praise" [as used to focus one's attention on praising Elohym]..." Gesenius means Psalm 8:2 "Out of the mouths of babes and sucklings, you have ordained [the foundation of] praise." The KJV mistranslated this as "strength". |
62. | 1 Corinthians 10:4, Aramaic Peshitta, The literal Aramaic word order is: "And all of them one drink of that spiritual drink, for they drank from the Rock Spiritual that went with them, for that Rock was the Messiah." It is because the word "one" is placed right between the two phrases: "And all of them" and "drink of that spiritual drink" That I believe it is playing double duty: It is making "all of them one", "And all of them were made one." Another way of saying chad ["one"] in Aramaic is "the same", thus, "they drink of that same Spiritual drink." |
63. | 1 Corinthians 12:5, Aramaic Peshitta, "The Lord Yah" is translated from the Aramaic phrase "Mar-Yah", which literally means "Lord Yah". This book is written to explain why this must be understood as "Lord Yah, the Son", in this context. So to understand further, just keep reading! |
64. | 1 Corinthians 12:6, Aramaic Peshitta, The Peshitta renders "Elohym" [Alaha] in this context. However, context proves that gar must be an Aramaic Peshitta substitute for the full form of the Divine name, יהוה. And a comparison of other contexts, which reveal that Mar-Yah [Lord Yah] is the Son, all use "Elohym" [Alaha] as a substitute for יהוה, the Father. This is because the full form of the Divine name is not written in Peshitta! |
65. | John 6:44 - Aramaic Peshitta reveals that the word for "draws him" comes from the Aramaic word, nagad (#5046, Gesenius), which means, "to be in front, or to be brought to the forefront, to be in sight, to be manifest, to bring to the light, to shew, to proclaim..." Yeshua is the light! |
66. | 1 Corinthians 12:12 & Philippians 2:6, The Aramaic word for "likeness" is damuwtha, the root letters being the daleth [ד] and the mem [מ]. The Aramaic word for "members" is hadame, and the two key letters of this root are also daleth [ד] and mem [מ]. This is why I say the Greek translator was looking deep into the root meaning of these root letters to show that "blood-likeness", is in this case "identical blood", that is, "the identical and same blood, as that blood came straight from the father," that is from the same source with no dilution! Of course this is in reference to the Divinity of the Son. For Yeshua, the man, also had his mother's blood. But, in the Spirit, Yah has proceeded from the substance of יהוה, the Father. Therefore the physical blood is a type of the life-giving River of Living Waters, from which Yah came forth. |
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