The translators of the KJV used the word “spirit" 456 times, in the following verses:

Old Testament

Ge 1:2; Ge 6:3; Ge 41:8,38; Ge 45:27; Ex 6:9; Ex 28:3; Ex 31:3; Ex 35:21,31; Le 20:27; Nu 5:14,30; Nu 11:17,25-26,29; Nu 14:24; Nu 24:2; Nu 27:18; De 2:30; De 34:9; Jos 5:1; Jg 3:10; Jg 6:34; Jg 9:23; Jg 11:29; Jg 13:25; Jg 14:6,19; Jg 15:14,19; 1Sa 1:15; 1Sa 10:6,10; 1Sa 11:6; 1Sa 16:13-16,23; 1Sa 18:10; 1Sa 19:9,20,23; 1Sa 28:7-8; 1Sa 30:12; 2Sa 23:2; 1Ki 10:5; 1Ki 18:12; 1Ki 21:5; 1Ki 22:21-24; 2Ki 2:9,15-16; 1Ch 5:26; 1Ch 10:13; 1Ch 12:18; 1Ch 28:12; 2Ch 9:4; 2Ch 15:1; 2Ch 18:20-23; 2Ch 20:14; 2Ch 21:16; 2Ch 24:20; 2Ch 33:6; 2Ch 36:22; Ezr 1:1,5; Ne 9:20,30; Job 4:15; Job 6:4; Job 7:11; Job 10:12; Job 15:13; Job 20:3; Job 21:4; Job 26:4,13; Job 27:3; Job 32:8,18; Job 33:4; Job 34:14; Ps 31:5; Ps 32:2; Ps 34:18; Ps 51:10-12,17; Ps 76:12; Ps 77:3,6; Ps 78:8; Ps 104:30; Ps 106:33; Ps 139:7; Ps 142:3; Ps 143:4,7,10; Pr 1:23; Pr 11:13; Pr 14:29; Pr 15:4,13; Pr 16:18-19,32; Pr 17:22,27; Pr 18:14; Pr 20:27; Pr 25:28; Pr 29:23; Ec 1:14,17; Ec 2:11,17,26; Ec 3:21; Ec 4:4,6,16; Ec 6:9; Ec 7:8-9; Ec 8:8; Ec 10:4; Ec 11:5; Ec 12:7; Isa 4:4; Isa 11:2; Isa 19:3,14; Isa 26:9; Isa 28:6; Isa 29:4,10,24; Isa 30:1; Isa 31:3; Isa 32:15; Isa 34:16; Isa 38:16; Isa 40:7,13; Isa 42:1,5; Isa 44:3; Isa 48:16; Isa 54:6; Isa 57:15-16; Isa 59:19,21; Isa 61:1,3; Isa 63:10-11,14; Isa 65:14; Isa 66:2; Jer 51:11; Eze 1:12,20-21; Eze 2:2; Eze 3:12,14,24; Eze 8:3; Eze 10:17; Eze 11:1,5,19,24; Eze 13:3; Eze 18:31; Eze 21:7; Eze 36:26-27; Eze 37:1,14; Eze 39:29; Eze 43:5; Da 2:1,3; Da 4:8-9,18; Da 5:11-12,14; Da 6:3; Da 7:15; Ho 4:12; Ho 5:4; Joe 2:28-29; Mic 2:7,11; Mic 3:8; Hag 1:14; Hag 2:5; Zec 4:6; Zec 6:8; Zec 7:12; Zec 12:1,10; Zec 13:2; Mal 2:15-16;

New Testament

Mt 3:16; Mt 4:1; Mt 5:3; Mt 10:20; Mt 12:18,28,43; Mt 14:26; Mt 22:43; Mt 26:41; Mr 1:10,12,23,26; Mr 2:8; Mr 3:30; Mr 5:2,8; Mr 6:49; Mr 7:25; Mr 8:12; Mr 9:17,20,25-26; Mr 14:38; Lu 1:17,47,80; Lu 2:27,40; Lu 4:1,14,18,33; Lu 8:29,55; Lu 9:39,42,55; Lu 10:21; Lu 11:13,24; Lu 13:11; Lu 23:46; Lu 24:37,39; Joh 1:32-33; Joh 3:5-6,8,34; Joh 4:23-24; Joh 6:63; Joh 7:39; Joh 11:33; Joh 13:21; Joh 14:17; Joh 15:26; Joh 16:13; Ac 2:4,17-18; Ac 5:9; Ac 6:10; Ac 7:59; Ac 8:29,39; Ac 10:19; Ac 11:12,28; Ac 16:7,16,18; Ac 17:16; Ac 18:5,25; Ac 19:15-16,21; Ac 20:22; Ac 21:4; Ac 23:8-9; Ro 1:4,9; Ro 2:29; Ro 7:6; Ro 8:1-2,4-5,9-11,13-16,23,26-27; Ro 11:8; Ro 12:11; Ro 15:19,30; 1Co 2:4,10-12,14; 1Co 3:16; 1Co 4:21; 1Co 5:3-5; 1Co 6:11,17,20; 1Co 7:34,40; 1Co 12:3-4,7-9,11,13; 1Co 14:2,14-16; 1Co 15:45; 1Co 16:18; 2Co 1:22; 2Co 2:13; 2Co 3:3,6,8,17-18; 2Co 4:13; 2Co 5:5; 2Co 7:1,13; 2Co 11:4; 2Co 12:18; Ga 3:2-3,5,14; Ga 4:6,29; Ga 5:5,16-18,22,25; Ga 6:1,8,18; Eph 1:13,17; Eph 2:2,18,22; Eph 3:5,16; Eph 4:3-4,23,30; Eph 5:9,18; Eph 6:17-18; Php 1:19,27; Php 2:1; Php 3:3; Col 1:8; Col 2:5; 1Th 4:8; 1Th 5:19,23; 2Th 2:2,8,13; 1Ti 3:16; 1Ti 4:1,12; 2Ti 1:7; 2Ti 4:22; Phm 25; Heb 4:12; Heb 9:14; Heb 10:29; Jas 2:26; Jas 4:5; 1Pe 1:2,11,22; 1Pe 3:4,18; 1Pe 4:6,14; 1Jo 3:24; 1Jo 4:1-3,6,13; 1Jo 5:6,8; Jude 19; Re 1:10; Re 2:7,11,17,29; Re 3:6,13,22; Re 4:2; Re 11:11; Re 14:13; Re 17:3; Re 18:2; Re 19:10; Re 21:10; Re 22:17.

The term “spirit" in the Old Testament is a translation of the Ivrity (Hebrew) word Ruach (רוּחַ) H7307.

Ruach is a feminine noun taken from the verb Ruach (רוּחַ) which is the primitive root; meaning properly, to blow, i.e. breathe; only (literally) to smell or (by implication, perceive (figuratively, to anticipate, enjoy). Its usage in English translations have included: to accept, to smell, to touch, or to make of quick understanding.

Ruach as a feminine noun means wind; by resemblance breath, i.e. a sensible (or even violent) exhalation; figuratively, life, anger, unsubstantiality; by extension, a region of the sky; by resemblance spirit, but only of a rational being (including its expression and functions). Its usage in English translations have included: air, anger, blast, breath, cool, courage, mind, quarter, side, spirit or spiritual, tempest, vain, a whirlwind, or windy.

The phrase “holy spirit" is found in Psalm 51:11, Isaiah 63:10, and Isaiah 63:11 in the Old Testament.

The phrase is interchangeable with the phrase “holy ghost" in the New Testament, but the phrase “holy spirit" is found only in Luke 11:13, Ephesians 1:13, Ephesians 4:30, and 1 Thessalonians 4:8 and in all cases is an alternative to the same Greek phrase translated as “holy ghost".

The phrase “holy ghost" is found in the following verses in the New Testament:

Matt 1:18,20; Matt 3:11; Matt 12:31-32; Matt 28:19; Mar 1:8; Mar 3:29; Mar 12:36; Mar 13:11; Lu 1:15,35,41,67; Lu 2:25-26; Lu 3:16,22; Lu 4:1; Lu 12:10,12; Joh 1:33; Joh 7:39; Joh 14:26; Joh 20:22; Ac 1:2,5,8,16; Ac 2:4,33,38; Ac 4:8,31; Ac 5:3,32; Ac 6:3,5; Ac 7:51,55; Ac 8:15,17-19; Ac 9:17,31; Ac 10:38,44-45,47; Ac 11:15-16,24; Ac 13:2,4,9,52; Ac 15:8,28; Ac 16:6; Ac 19:2,6; Ac 20:23,28; Ac 21:11; Ac 28:25; Ro 5:5; Ro 9:1; Ro 14:17; Ro 15:13,16; 1Co 2:13; 1Co 6:19; 1Co 12:3; 2Co 6:6; 2Co 13:14; 1Th 1:5-6; 2Ti 1:14; Tit 3:5; Heb 2:4; Heb 3:7; Heb 6:4; Heb 9:8; Heb 10:15; 1Pe 1:12; 2Pe 1:21; 1Jo 5:7; Jude 20.

The word “spirit" is an interesting word. What does it mean in the English language?

According to the Oxford English Dictionary, https://www.oed.com/dictionary/spirit_n?tab=meaning_and_use#21467536, the meaning of the word spirit is as follows:

I. An animating or vital principle; the immaterial or sentient element of a person.

I.i An animating or vital principle; the soul; incorporeal or immaterial being.

I.i.1.a. a1325 - The animating or vital principle in humans and animals; that which gives life to the body, in contrast to its purely material being; the life force, the breath of life.

II. An incorporeal, supernatural, rational being, and extended uses.

II.10.a. c1350 - An incorporeal, supernatural, rational being, of a type usually regarded as imperceptible to humans but capable of becoming visible at will, and frequently (esp. in early use) conceived as terrifying, troublesome, or hostile to humankind. Often with modifying word or phrase indicating the nature or character of the being, or the context or environment with which it is associated. Often with the, denoting a particular being.

According to the Latin Dictionary, http://latindictionary.wikidot.com/noun:spiritus, the word spiritu spiritus means Breath, Breathing; Breeze, Air; Inspiration; Character, Arrogance.

For those of you who study Latin:

The Greek word translated by the KJV interpreters as “ghost" is the word pneûma (πνεῦμα) G4151. This neuter noun is from the primary verb pnéō (πνέω), which means to breathe hard, i.e. breeze, or to blow.

The word pneûma (πνεῦμα) means a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit:—ghost, life, spirit(-ual, -ually), mind.

We are instructed to compare this word with G5590, which is the word (ψυχή) psychḗ, a word taken from G5594, which is the word (ψύχω)psýchō, a primary verb, which means to breathe (voluntarily but gently, thus differing on the one hand from G4154, which denotes properly a forcible respiration; and on the other from the base of G109, which refers properly to an inanimate breeze), i.e. (by implication, of reduction of temperature by evaporation) to chill (figuratively): i.e., to wax cold.

Thus the word (ψυχή) psychḗ means breath, i.e. (by implication) spirit, abstractly or concretely (the animal sentient principle only; thus distinguished on the one hand from G4151, which is the rational and immortal soul; and on the other from G2222, which is mere vitality, even of plants: these terms thus exactly correspond respectively to the Hebrew H5315, H7307 and H2416):—heart (+ -ily), life, mind, soul, + us, + you.

The Oxford English Dictionary also defines the word ghost: https://www.oed.com/dictionary/ghost_n?tab=meaning_and_use#3149330

noun:

I. An animating or vital principle; a person's spirit or soul.

I.1. Old English - The animating or vital principle in humans and animals; that which gives life to the body, in contrast to its purely material being; the life force, the breath of life. Now rare except in expressions relating to death, esp. to give up the ghost.

There appears to be a common thread here in respect of the Hebrew word Ruach, the Greek word pneuma, the Latin word spiritu, and the English words spirit and ghost, as they all refer to the breath.

However, by using the term Spirit or Ghost, which are only implied meanings of these words, we find the ambiguity which could render a conclusion that we are discussing Oxford’s second definition, namely, an incorporeal, supernatural, rational being, of a type usually regarded as imperceptible to humans but capable of becoming visible at will, and frequently (esp. in early use) conceived as terrifying, troublesome, or hostile to humankind.

How much of the usage of these terms is as a result of our conclusions based upon our inferences taken from exploited implications?

One last point, before we discuss the usage in the Cepher edition titled The Way, the Truth, and the Life:

The word “ghost" also appears in the Old Testament, some 23 times, and it is translated as ghost from the Ivriyt word gâvaʻ (גָּוַע) H1478. This word is a primitive root meaning to breathe out, i.e. (by implication) to expire: i.e., to die, be dead, give up the ghost, or perish.

In The Way, the Truth, and the Life, we use the phrase “sacred breath" in lieu of “holy spirit" or “holy ghost". There are several reasons.

First, the overwhelming meaning of the terms ruach and pneuma are associated with the breath, the act of breathing, or breathing. To use the word “spirit" or “ghost" is to imply a phantom or phantasma, and would be more consistent with the Ivriyt word tselem:

tselem (צֶלֶם) H6754 is a word from an unused root meaning to shade; a phantom, i.e. (figuratively) illusion, resemblance; hence, a representative figure, especially an idol.

There are two more words which are at issue before we enter into discussion. These are the two words which have been previously translated as “holy", namely the Ivriyt word (קֹדֶשׁ) qadosh, and the Greek word (ἅγιος) hágios.

qâdôwsh (קָדוֹשׁ) H6918 or קָדֹשׁ qâdôsh is a word derived from H6942, (קָדַשׁ) qâdash, which is a primitive root meaning to be (causatively, make, pronounce or observe as) clean (ceremonially or morally).

Qadosh means sacred (ceremonially or morally); (as noun) God (by eminence), an angel, a saint, a sanctuary. Its common translation is the word “holy", the holy one, or saint.

hágios (ἅγιος) G40 is an adjective which comes from ἅγος hágos (meaning an awe-full thing) (compare G53, G2282); sacred (physically, pure, morally blameless or religious, ceremonially, consecrated). Common usage in translation is holy, most holy, holy one or holy thing, or saint.

Therefore, in discussing the phrases “holy spirit" or “holy ghost" the Cepher edition of The Way, the Truth, and the Life uses the phrase Sacred Breath.

One additional comment concerning these words. We find in the words Ruach and Pneuma a construct claiming that these words refer to the rational soul (i.e., the consciousness). While this idea is not found in the plain meaning of the word, it can be rationalized. It is for this reason that we use a capital letter B to begin the word, to set it apart from merely breathing or taking a breath of fresh air.

I am Alpha and Omega, the beginning and the ending, says the Lord, which is, and which was, and which is to come, the Almighty.
Chizayon 1:8

We note for purposes of transliteration, first, that the English translators used the word “Lord" (capital “L", lower case “ord") for the Greek word κυριος (kurios) meaning “master". In the Cepher, we have translated this word as ADONAI. The word that has been translated as “God" is θεος (theos) and is the Greek word used to replace the Tetragrammaton, which is set forth in the Hebrew cepheriym, and which we have transliterated as YAHUAH. So in our first iteration of this phrase, we set forth the following revision:

I am Alpha and Omega, the beginning and the ending, says ADONAI, which is, and which was, and which is to come, SHADDAI.

The use of the phrase “Alpha and Omega" is Greek, yet the book Chizayon tells us within the text itself that it is first set forth in Hebrew:

And they had a king over them, which is the angel of the bottomless pit, whose name in the Ivriyt (Hebrew) tongue is Abaddon, but in the Greek tongue has his name Apollyon.
Chizayon 9:11

And he gathered them together into a place called in the Ivriyt (Hebrew) tongue Armageddon.
Chizayon 16:16

When we look at this phrase in Hebrew, something else emerges entirely. Below, is this verse in Hebrew, and its transliteration in English follows.

אני האלף והתו, תחלה וקצה נאם אדונעי ההוה ההיה ויבוא שדי

Ani h’Aleph v’tav; techilah’ v’qatseh; ha’hava’ ha’hawyah, u’yebua, Shaddai

Ani h’aleph v’tav – I am the Aleph (א) and Tav (ת). As in the Greek, the Aleph is the first letter of the Hebrew Aleph-bet (alphabet), and the Tav is the last letter. [The remainder of the phrase is techilah’ meaning the beginning or commencement, v’qatseh, meaning the outermost end, ha’hava, meaning the breath that is, a form of to be, ha’hayah, meaning that which was, again a form of to be, and v’yebua, meaning in its literal sense, he who is of the Yerushalayim to come, again a form of to be. (Yevuc was the original name of Yerushalayim). Shaddai means the Almighty].

Having distinguished between the Greek word κυριος (kurios) and θεος (theos), we can conclude that the speaker here is he who sits at the right hand of ha’Av (the Father): YAHUSHA HAMASHIACH.

What does it mean, that HAMASHIACH should refer to himself as the Aleph Tav? Let us consider each of these letters separately.

The Aleph is a letter which began in the Paleo-Hebrew as a depiction of an ox head. This ox head, when turned to point upward, is the modern capital “A" of our alphabet. This symbol conveys the power found in the horns of the ox, and its subsequent authority. However, there is nothing wasted in the Hebrew; even the spelling of the letter Aleph (אלפ), has its own intrinsic meaning.

The ox head became the symbol of leadership and in meaning is distinguished from the letter resh (ר), from which the word rosh (as in Rosh Hashanah) is derived. Rosh denotes the first leader – the chief. The Aleph denotes the heavenly primacy; that is to say, the first position in all things. The modern Aleph (א) again is so very interesting, in that it depicts the whole of the concept in the revealing of the Ayn Sof – the infinite who occupies infinite dimensions infinitely – to mankind. In its essence, the modern Aleph has a yod (י) above and a yod (י) below, divided yet connected by the mediator vav (ו) we call ben Elohiym (Son of Elohiym). The letter Aleph then depicts the yod (the right hand of Elohiym), the yod (the left hand of Elohiym) and the vav (the mediator ben Elohiym – HAMASHIACH). It is of some consequence that the yod on earth (the hand of Elohiym on earth) is connected to the yod in the heavens (the hand of Elohiym in the heavens) by means of the vav, which means the nail. Behold the nail (ה then ו), behold the hand (ה then י).

The term Aleph (Aleph-lamed-phe) means in its essence the oxhead, the shepherd’s staff, and the mouth or voice. Aleph as spelled out means the voice of the chief shepherd (or divine shepherd). It is also of some interest to those who follow the geometry of Hebrew, that this construction of the modern Aleph as yod-yod-vav, leaves in its wake a gematria of 26, which is the divine gematria of the tetragrammaton we transliterate as YAHUAH (again, יהוה). Fascinating, isn’t it?

What of the Tav? The Tav in Paleo Hebrew was a mark that amounts to the crossing of two sticks to form some kind of a “t". When the “t" is turned to an angle, it becomes an “X" of some sort, and of course, marks the spot.

The Tav is expressly declared to be a mark of salvation in the will of YAHUAH. Consider this passage in Yechezq’el (Ezekiel):

YAHUAH יְהֹוָה said אָמַר to him, Go through עָבַר the midst תָּוֶךְ of the city עִיר, through the midst תָּוֶךְ of Yerushalayim יְרוּשָׁלַם, and set תָּוָה a mark תָּו upon the foreheads מֵצַח of the men אֱנוֺשׁ that sigh אָנַח and that cry אָנַק for all the abominations תּוֹעֵבָה that be done עָשָׂה in the midst תָּוֶךְ thereof.
Yechezq’el 9:4

Now the word “mark" that is found in this passage is in the Hebrew Tav (תו). All those who were found in Yerushalayim without this “mark" were slain. The mark – the Tav – is the mark of salvation; a mark of protection.

We see another example of the mark of YAHUAH being used to protect in Bere’shiyth (Genesis):

YAHUAH יְהֹוָה said אָמַר to him, Therefore כֵּן whosoever slays הָרַג Qayin קַיִן, vengeance shall be taken נָקַם on him sevenfold שִׁבְעָתַיִם. And YAHUAH יְהֹוָה set שׂוּם a mark אוֺת upon Qayin קַיִן, lest בִּלְתִּי any finding מָצָא him should kill נָכָה him.
Bere’shiyth (Genesis) 4:15

Here the Hebrew word is owth (אוֺת), spelled Aleph-vav-tav, which is to say the Aleph Tav, attached to one another by the vav – the nail. We saw a similar connection in the construction of the modern Aleph (where two yods are connected by the vav), and the meaning here is similar. The name for the sign or mark that rescues Qayin from being slain by his brothers and sisters is the divine Aleph Tav fixed with the nail of Vav; the sign itself was the Tav. [There is a similar connection found in the name David (דוד). Here the dalet (meaning the door or doorway) is connected to the dalet (again the door) by means of the vav (the nail).

The Magan David (star of David) which, in its form, is the Paleo Hebrew dalet representing the door to kingdom in the heavens (pointed upward) and the Paleo Hebrew dalet representing the door to the kingdom on earth (pointed downward). It is not complete without the inclusion of the Paleo Hebrew vav in the center (representing the nail of HAMASHIACH) which fixes the two together.

So we see in the Aleph the divine mystery of Elohiym, and in Tav the mark of salvation. Consider the following:

And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. 2 And I saw another angel ascending from the east, having the seal of the living ELOHIYM: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, 3 Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our ELOHIYM in their foreheads.
Chizayon 7:1-3

In Yechezq’el we see a mark being set on the foreheads of those who would be spared, and the mark was the Tav – the sign of the two crossed sticks. Here, at the end of the age, we see a seal being fixed – the seal of the living ELOHIYM – on the foreheads of those who would be spared the damnation that follows. Is it not the Tav?

Consider this crossing of the sticks again for a moment:

The word דָּבָר of YAHUAH יְהֹוָה came again unto me, saying אָמַר, 16 Moreover, you son בֵּן of man אָדָם, take לָקַח you one אֶחָד stick עֵץ, and write כָּתַב upon it, For Yahudah יְהוּדָה, and for the children בֵּן of Yisra’el יִשְׂרָאֵל his companions חָבֵר: then take לָקַח another אֶחָד stick עֵץ, and write כָּתַב upon it, For Yoceph יוֹסֵף, the stick עֵץ of Ephrayim אֶפְרַיִם, and for all the house בַּיִת of Yisra’el יִשְׂרָאֵל his companions חָבֵר, 17 And join קָרַב them one אֶחָד to another אֶחָד into one אֶחָד stick עֵץ; and they shall become one אֶחָד in your hand יָד.
Yechezq’el 37:15-17

Sticks may be a generous interpretation here. The word in Hebrew is עֵץ `(etz) which means a tree. What kind of tree, you might ask? Well, an olive tree.

YAHUAH called your name, a green olive tree, fair, and of goodly fruit: with the noise of a great tumult he has kindled fire upon it, and the branches of it are broken.
Yirmeyahu (Jeremiah) 11:16

And if some of the branches be broken off, and you, being a wild olive tree, were graffed in among them, and with them partakes of the root and fatness of the olive tree; 18 Boast not against the branches. But if you boast, you bear not the root, but the root you. 19 You will say then, The branches were broken off, that I might be graffed in. 20 Well; because of unbelief they were broken off, and you stand by faith. Be not high minded, but fear: 21 For if ELOHIYM did not spare the natural branches, take heed lest he also not spare you. 22 Behold therefore the goodness and severity of ELOHIYM: on them which fell, severity; but toward you, goodness, if you continue in goodness: otherwise you also shall be cut off. 23 And they also, if they do not abide still in unbelief, shall be graffed in: for ELOHIYM is able to graff them in again. 24 For if you were cut out of the olive tree which is wild by nature, and were graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?
Romayim (Romans) 11:17-24

And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. 4 These are the two olive trees, and the two menorahs standing before the ELOHIYM of the earth.
Chizayon 11:3-4

We have almost answered the question concerning the Tav. Consider that the tree is called in Hebrew עֵץ `(etz); and that a branch (נצר netzer) shall grow out of the roots of Yishay (Jesse)(Yesha’yahu 11:1); and that the town of Natsareth (נצרת Netzerath) is the place of the Branch, and that נצר netzer means the seed of the tree, and that YAHUSHA was marked on the cross (which Kepha (Peter) refers to as a tree (etz) Kepha Ri’shon 2:24) as the Natsariy (נצרי), that therefore his followers might be known as the Natsariym (נצרים).

The Tav, the two crossed sticks, the two crossed trees, ultimately, is Yisrael.

Behold, the days come, says YAHUAH, that I will make a Renewed Covenant with the house of Yisra’el, and with the house of Yahudah: 32 Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Mitsrayim; which my covenant they broke, although I was a man unto them, says YAHUAH: 33 But this shall be the covenant that I will make with the house of Yisra’el; After those days, says YAHUAH, I will put my Torah in their inward parts, and write it in their hearts; and will be their ELOHIYM, and they shall be my people. 34 And they shall teach no more every man his neighbor, and every man his brother, saying, Know את-YAHUAH: for they shall all know me, from the least of them unto the greatest of them, says YAHUAH: for I will forgive their iniquity, and I will remember their sin no more.
Yirmeyahu 31:31-34/Cepher Ivriym (Hebrews) 8:8-12

And so all Yisra’el shall be saved:
Romayim 11:26

Let’s us conclude, if even possible, with a discussion of the Aleph Tav as joined together. The Aleph is the written expression of the divine mystery of ELOHIYM, while the Tav is the mark of Salvation that is ultimately all Yisra’el. (Halleluyah!).

As Rabbi Dov Ber put it, the first words in Scripture are Barashiyth Bara Elohiym Eth . . . which means that In the beginning, Elohiym created eth – the Aleph Tav. The Aleph Tav preceded the creation of the heavens and preceded the creation of the earth! Because the Aleph is the first letter, and the Tav the last, it is equally true that the word eth also means Aleph through Tav (and all points in between). In short, the Aleph Tav represents every Word (omer) of ELOHIYM. Another Rabbi, Rabbi Shneur Zalman of Liadi, stated that if the letters were to depart even for an instant, all of creation would become absolute nothingness! Well said. Let’s see how Yahuchanon (John) said it:

In the beginning was the Word, and the Word was with את ELOHIYM, and the Word was ELOHIYM. 2 The same was in the beginning with את ELOHIYM. 3 All things were made by him; and without him was not anything made that was made. 4 In him was life; and the life was the light of men. 5 And the light shines in darkness; and the darkness comprehended it not.
Yahuchanon 1:1-3

So, the Aleph Tav? It means not only the spoken Word, and the Written Word of ELOHIYM, but every Word in His contemplation, and its marker in the sacred scriptures is to denote that the referenced object of the mark had been written first in the heavens. You might call it divine.

I leave you with the parting words of Yahuchanon in the Chizayon of YAHUSHA HAMASHIACH:

I am the Aleph Tav (את); the beginning and the end, the first and the last. 14 Blessed are they that do his commandments, that they may have right to the tree of life (etz chayim), and may enter in through the gates into the city.
Chizayon 22:13-14

VIDEO: Inclusion of the Aleph Tav

Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:

The correction we have made has to do with the word translated as “after". Let’s see what we find in the Greek:

ευθεως δε μετα την θλιψιν των ημερων εκεινων ο ηλιος σκοτισθησεται και η σεληνη ου δωσει το φεγγος αυτης και οι αστερες πεσουνται απο του ουρανου και αι δυναμεις των ουρανων σαλευθησονται.

The word in question is the word (μετα ) meta.

metá (μετά ) G3326 is a primary preposition (often used adverbially); properly, denoting accompaniment; "amid" (local or causal); modified variously according to the case (genitive association, or accusative succession) with which it is joined; occupying an intermediate position between G575 or G1537 and G1519 or G4314; less intimate than G1722 and less close than G4862): Usage includes after(-ward), × that he again, against, among, × and, + follow, hence, hereafter, in, of, (up-)on, + our, × and setting, since, (un-)to, + together, when, with (+ -out). Often used in composition, in substantially the same relations of participation or proximity, and transfer or sequence.

The word is translated as with in Mt 1:23; Mt 2:3,11; Mt 4:21; Mt 5:25,41; Mt 8:11; Mt 9:11,15; Mt 12:3-4,30,41-42,45; Mt 13:20; Mt 14:7; Mt 15:30; Mt 16:27; Mt 17:3,17; Mt 18:16; Mt 19:10; Mt 20:2,20; Mt 21:2; Mt 22:16; Mt 24:30, 31,49,51; Mt 25:3-4,10,19,31; Mt 26:11,18,20,23,29,36,38,40,47,51,55,58,69,71,72; Mt 27:34,41,54,62; Mt 28:8,12,20; Mr 1:13,20,29,36; Mr 2:16,19,25; Mr 3:5-7,14; Mr 4:16,36; Mr 5:18,24,40; Mr 6:25,50; Mr 8:10,14,38; Mr 9:8,24; Mr 10:30; Mr 11:11; Mr 13:26; Mr 14:7,14,17-18,20,33,43,48,54,67; Mr 15:1,7,28,31; Mr 16:10; Lu 1:28,39,66; Lu 2:36,51; Lu 5:29-30,34; Lu 6:3-4,17; Lu 7:36; Lu 8:13,45; Lu 9:49; Lu 10:17; Lu 11:7,23,31-32; Lu 12:13,46,58; Lu 13:1; Lu 14:9,31; Lu 15:29-31; Lu 17:15,20; Lu 21:27; Lu 22:11,15,21,28,33,37,52-53,59; Lu 23:12,43; Lu 24:5,29-30,52; Joh 3:2,22,25-26; Joh 4:27; Joh 6:3,43,66; Joh 7:33; Joh 8:29; Joh 9:37,40; Joh 11:16,31,54,56; Joh 12:8,17,35; Joh 13:8,18,33; Joh 14:9,16,30; Joh 15:27; Joh 16:4,19,32; Joh 17:12,24; Joh 18:2-3,5,18,26; Joh 19:18,40; Joh 20:7,24,26; Ac 1:5,26; Ac 2:28-29; Ac 4:29,31; Ac 5:26; Ac 7:4,9,38,45; Ac 9:19,28,39; Ac 10:38; among others.

As a consequence, we believe the context is more accurately stated as follows:

Immediately with the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:

Mattithyahu (Matthew) 24:29

Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it. 2 For unto us was the Besorah preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. 3 For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. 4 For he spoke in a certain place of the seventh day on this wise, And Elohiym did rest the seventh day from all his works. 5 And in this place again, If they shall enter into my rest.

6 Seeing therefore it remains that some must enter therein, and they to whom it was first preached entered not in because of unbelief: 7 Again, he limits a certain day, saying in David: Today, after so long a time as it is said, Today if you will hear his voice, harden not your hearts. 8 For inasmuch as on this day Yahusha rested, he would not have spoken afterward of a different day. 9 There remains therefore a Shabbath for the people of Elohiym.

Ivriym (Hebrews) 4:1-9

The sign of Yahuah is the observance of the sabbath.

I am Yahuah Elohaykem; walk in my statutes, and guard my judgments, and do them; 20 And hallow my Shabbaths; and they shall be a sign between me and you, that you may know that I am Yahuah Elohaykem.

Yekhezq’el (Ezekiel) 20:19-20

Guarding the sabbath is a command handwritten by Yah.

These words [the Ten Commandments] Yahuah spoke unto all your assembly in the Mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice: and he added no more. And he wrote them on two caphire stones and delivered them unto me.

Devariym (Deuteronomy) 5:22

Guard the day of the Shabbath; to sanctify it as Yahuah Elohayka has commanded you. 13 Six days you shall labor and do all your work: 14 But the seventh day is the Shabbath of Yahuah Elohayka: in it you shall not do any work, you, nor your son, nor your daughter, nor your manservant, nor your maidservant, nor your ox, nor your ass, nor any of your cattle, nor your stranger that is within your gates; that your manservant and your maidservant may rest as well as you. 15 And remember that you were a servant in the land of Mitsrayim, and that Yahuah Elohayka brought you out thence through a mighty hand and by a stretched-out arm: therefore, Yahuah Elohayka commanded you to keep the day of Shabbath.

Devariym (Deuteronomy) 5:12-15

Did the Messiah observe the Sabbath?

And he came to Natsareth, where he had been brought up: and, as his custom was, he went into the synagogue on the Shabbath and stood up to read.

Luqas (Luke) 4:16

Are the followers of the Messiah called to observe the Shabbath? Consider the words of James the Just (Ya’aqov Tsadiq) in the book of Acts.

But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. 21 For Mosheh of old time has in every city those who preach him, being read in the synagogues every Shabbath.

Ma’asiym (Acts) 15:20-21

What of the feasts?

The feasts are seven, and they are described in Leviticus 23. They include the Passover (Pecach), the feast of Unleavened Bread (Matstsah), the feast of the Wave Offering (Qatsiyr); Pentecost (Shevu’oth); the feast of Trumpets (Yom Teruah); the feast of Atonement (Yom Kippuriym); and the feast of Tabernacles (Sukkoth).

The last supper correctly observed the Passover.

The messiah removed all of the “leaven" from the house just prior to the onset of the feast of Unleavened Bread.

The messiah was the Wave Offering of First Fruits of Qatsiyr.

The ecclesia of the faith in the Messiah was born on Pentecost – the day which coincided with the delivery of the Old Covenant on Mt. Horeb.

The true calendar is ascertained on the Feasts of Trumpets, applicable to our understanding of the same:

And David said unto El־Yahunathan: Behold, tomorrow is the New Moon, and I should not fail to sit with the king to eat: but let me go, that I may hide myself in the field unto the third day at evening.

Shemu’el Rishon (1 Samuel) 20:5

Blow the shofar on the dark New Moon today on our solemn feast.

Tehilliym (Psalm) 81:3

The day of Atonement is also significant to the calendar, as it is the day when the Jubilee year is to be proclaimed. Traditionally, there is a fast which begins in the long “days of awe" which begin on the first day of the sixth month and continue for 40 days leading to the days of atonement.

And Yahusha, being full of the Ruach Ha’Qodesh, returned from the Yardan and was led by the Ruach into the wilderness, 2 Being forty days tempted by Diabolos. And in those days, he did eat nothing: and when they were ended, he afterward hungered.

Luqas (Luke) 4:1-2

Here we see the Messiah fasting for forty days. When this is finished, we see the following:

And he came to Natsareth, where he had been brought up: and, as his custom was, he went into the synagogue on the Shabbath and stood up to read. 17 And there was delivered unto him the cepher of the prophet Yesha`yahu. And when he had opened the cepher, he found the place where it was written:

18 The Ruach Adonai Yahuah is upon me, because he has anointed me to preach the Besorah to the poor; he has sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, 19 To preach the acceptable year of Yahuah.

Luqas (Luke) 4:16-19

So we see Yahusha engaging in a forty-day fast which precedes his appearance at the Synagogue, and when he arrives, he declares the “acceptable year of Yahuah." In this discourse, we see the Messiah practicing the long days of awe, followed by an appearance in the Synagogue (as was his custom), and declaring the acceptable year (the Jubilee) on Yom Kippur. This day of covering applies to us believers in two ways: We are called to a self-accounting, if you will (a “soul audit") in preparation for the Feast of Tabernacles.

The gospel of Luke discloses the birthdate of the Messiah.

There was in the days of Herod, the king of Yahud, a certain priest named Zakaryahu, of the course of Aviyahu: and his woman was of the daughters of Aharon, and her name was Eliysheva.

Luqas (Luke) 1:5

The courses of the priesthood are laid out in 1 Chronicles 24:

Now the first lot came forth to Yahuyariyv, the second to Yeda`yah, 8 The third to Charim, the fourth to Se`oriym, 9 The fifth to Malkiyahu, the sixth to Miyamiyn, 10 The seventh to Haqqots, the eighth to Aviyahu, 11 The ninth to Yeshua, the tenth to Shekanyahu, 12 The eleventh to Elyashiyv, the twelfth to Yaqiym, 13 The thirteenth to Chuppah, the fourteenth to Yeshev’av, 14 The fifteenth to Bilgah, the sixteenth to Immer, 15 The seventeenth to Cheziyr, the eighteenth to Hapitstsets, 16 The nineteenth to Pethachyah, the twentieth to Yechezq’el, 17 The one and twentieth to Yakiyn, the two and twentieth to Gamul, 18 The three and twentieth to Delayahu, the four and twentieth to Ma`azyahu. 19 These were the orderings of them in their service to come into the house of Yahuah, according to their manner, under Aharon their father, as Yahuah Elohai of Yashar’el had commanded him.

Divrei Hayamiym Ri’shon (1 Chronicles) 24:7-19

Contrary to rabbinical teaching, these courses began with the first Shabbat - the Shabbat contained within the Feast of Unleavened Bread (somewhere between the 15^th and the 21^st day of the first month). Each course would go from Shabbat to Shabbat, placing the course of Aviyahu beginning in the week of Shavu’oth (Pentecost).

And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house. 24 And after those days his woman Eliysheva conceived, and hid herself five months, saying: 25 Thus has Yah dealt with me in the days wherein he looked on me, to take away my reproach among men.

Luqas (Luke) 1:23-25

Eliysheva then conceived somewhere between the 11^th and 14^th week following the first day of the year, placing the birth of Yochanon the Immerser (John the Baptist) in the first month of the Hebrew year, somewhere between the 1^st day of the month and the 15^th day of the month. There is reason to believe it was the 15^th day of the month, as it was under a lunar eclipse and marked the first day of the Feast of Unleavened Bread. Mashiach is born exactly six months later, on the first day of the Feast of Tabernacles.

And the Word was made flesh, and tabernacled among us, (and we beheld his glory, the glory as of the yachiyd of the Father,) full of grace and truth.

Yochanon (John) 1:14

The Feast of Tabernacles celebrates the birthday of Yahusha.

Luqas goes on to tell us that Mashiach would be circumcised on the eighth day.

And when eight days were accomplished for the circumcising of the child, his name was called Yahusha, which was so named of the angel before he was conceived in the womb.

Luqas (Luke) 2:21

Because he was presented on this day, two witnesses declared him:

And, behold, there was a man in Yerushalayim, whose name was Shim`on; and the same man was just and devout, waiting for the consolation of Yashar’el: and the Ruach Ha’Qodesh was upon him. 26 And it was revealed unto him by the Ruach Ha’Qodesh, that he should not see death, before he had seen Yahuah’s Mashiach. 27 And he came by the Ruach into the Temple: and when the parents brought in the child Yahusha, to do for him according to the customary practices of the Torah, 28 Then took he him up in his arms, and blessed Elohiym, and said, 29 Yahuah, now let your servant depart in peace, according to your word: 30 For my eyes have seen your deliverance, 31 Which you have prepared before the face of all people; 32 A light to lighten the other nations, and the glory of your people Yashar’el.

Luqas (Luke) 2:25-31

And there was one Channah, a prophetess, the daughter of Penu’el, of the tribe of Asher: she was of a great age and had lived with a man seven years from her virginity; 37 And she was a widow of about fourscore and four years, which departed not from the Temple, but served Elohiym with fasting and prayers night and day. 38 And she, coming in that instant gave thanks likewise unto Yahuah, and spoke of him to all them that looked for redemption in Yerushalayim.

Luqas (Luke) 2:36-38

We should also observe the New Moon.

And it shall come to pass, that from New Moon to his New Moon, and from Shabbath to his Shabbath, shall all flesh come to worship before me, says Yahuah.

Yesha’yahu (Isaiah) 66:23

Thus says Adonai Yahuah; The gate of the inner court that looks toward the east shall be shut the six working days; but on the Shabbath it shall be opened, and on the day of the New Moon it shall be opened.

Yechezq’el (Ezekiel) 46:1

At that time, it (the moon) appears and becomes to you the beginning of the month. Thirty days with the sun in the gate from which the sun goes forth.

Chanoch (Enoch) 73:5

And on the New Moon of the first month, and on the New Moon of the fourth month, and on the New Moon of the seventh month, and on the New Moon of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year. These are written and ordained as a testimony forever.

Yovheliym (Jubilees) 6:23

Let no man therefore judge you in meat, or in drink, or in respect of a feast day, or of the New Moon, or of the Shabbaths: 17 Which are a shadow of things to come for the body of Mashiach.

Qolasiym (Colossians) 2:16-17

Finally, there is the Last Great Day.

Seven days you shall offer an offering made by fire unto Yahuah: on the eighth day shall be a holy assembly unto you; and you shall offer an offering made by fire unto Yahuah: it is a solemn assembly; and you shall do no servile work therein.

Vayiqra (Leviticus) 23:36

The eighth day, by this designation, is a high sabbath when no servile work can be done.

On the eighth day, you shall have a solemn assembly: you shall do no servile work therein:

Bemidbar (Numbers) 29:35

But is this respected in the Brit Chadasha?

In the last day, that great day of the feast, Yahusha stood and cried, saying: If any man thirst, let him come unto me, and drink. 38 He that believes in me, as the Scripture has said, out of his belly shall flow rivers of living water.

Yochanon (John) 7:37-38

Beside the Shabbaths of Yahuah, and beside your gifts, and beside all your vows, and beside all your freewill offerings, which you give unto Yahuah. 39 Also on the fifteenth day of the seventh month, when you have gathered in the fruit of the land, you shall keep a feast unto Yahuah seven days: on the first day shall be a Shabbath, and on the eighth day shall be a Shabbath. 40 And you shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook; and you shall rejoice before Yahuah Elohaykem seven days. 41 And you shall keep it a feast unto Yahuah seven days in the year. It shall be a statute forever in your generations: you shall celebrate it in the seventh month. 42 You shall dwell in cukkoth seven days; all that are Yashar’el born shall dwell in cukkoth: 43 That your generations may know that I made the children of Yashar’el to dwell in cukkoth, when I brought them out of the land of Mitsrayim: I am Yahuah Elohaykem. 44 And Mosheh declared unto the children of Yashar’el the feasts of Yahuah.

Vayiqra (Leviticus) 23:30-44

The feasts are for us.

Click here to watch the video teaching titled "The Seasons".

Click here to watch the video teaching titled "To Everything There is a Season."

Отче наш, сущий на небесах! да святится имя Твое;
да приидет Царствие Твое; да будет воля Твоя и на земле,
как на небе; хлеб наш насущный дай нам на сей день;
и прости нам долги наши, как и мы прощаем должникам нашим;
и не введи нас в искушение, но избавь нас от лукавого.
Ибо Твое есть Царство и сила и слава во веки. Аминь.

This prayer has been recited in Latin since the 5^th century and is the prescribed prayer for the Christian faith. Yet, the verses that precede this prayer give us instructions about what not to do when praying.

And when you pray, you shall not be as the hypocrites: for they love to pray standing in the synagogues and in the corners of the streets, that they might be seen by men. So be it, I say to you: They have את their reward. 6 But when you pray, enter your closet, and when you have shut your door, pray to your Father who is in secret; and your Father who sees in secret shall reward you openly. 7 But when you pray, do not use vain repetitions, as the heathen: for they think that they shall be heard for all their speaking. 8 Do not be therefore like them: For your Father knows of the things which you need, before you ask him.
Mattithyahu (Matthew) 6:5-8

There is a specific prohibition on using vain repetitions; yet, it is the common practice of Catholic priests (called “fathers") to advise the penitent to engage in the vain repetition of a prayer they call “Our Father" or the ever more popular “Hail Mary". This practice is an anathema to the plain instruction not only found in scripture but found in the very same chapter where the common prayer is found.

Further, the instruction that appears before the common prayer says: After this manner therefore pray:

We see in this prayer several formatting phrases:

1. The prayer is to the Father (it does not begin with Dear Jesus).
2. The Father is specifically delineated from a person’s earthly father by spelling out that the Father referenced is the one in Heaven.
3. The name of the Father is the very first thing revered.
4. The kingdom is sought.
5. The will of the Father is asserted as primary, both in heaven and on earth.
6. Manna is requested.
7. Forgiveness is requested, in accord with the instruction to forgive.
8. Lead us not into temptation? Would the Father do this?
9. Deliverance from evil is requested.
10. The propriety of the Father is then asserted, listing three characteristics: the kingdom, the power, and the glory.

Remembering that we are to pray in this manner, not to recite it in rote, the question arises as to the source of this prayer. Before discussing the source(s) of this prayer, let us also recognize that steps were taken by the initial drafters of the New Testament (Eusibeus Hieronymus) to intentionally obfuscate the authority of the Father in order to confuse the believer with Vicarius Fileo Dei – the Pope (Papa) who called himself “in place of the Son of God" that the believer might direct his prayers and requests for absolution to the “Holy Father" (the Pope) also known as “the Lord". With the advent of Protestantism in Great Britain under Henry VIII, the Pope was replaced with the King, who also considered himself Vicarius Fileo Dei and was referred to as “the Lord".

The name was intentionally deleted and replaced with substitutions, and deletions were made from the Gospels (see, the Gospel According to the Hebrews which shows the 22 notes of Eusibeus that he omitted from his gospel translations).

Is the name of the Father important?

These words spoke Yahusha, and lifted up his eyes to heaven, and said: Father, the hour is come; glorify your Son, that your Son also may glorify you:
Yochanon (John) 17:1

We see the Son praying to the Father:

While I was with them in the world, I guarded them in your name: those that you gave me I have kept, and none of them are lost, but the son of perdition; that the Scripture might be fulfilled.
Yochanon (John) 17:12

Finally, the Son concludes his prayer with the following words:

And I have declared to them your name and will declare it: that the love with which you have loved me may be in them, and I in them.
Yochanon (John) 17:26

The source of the Common Prayer, however, can be found, and it begins with blessing the name of the Father:

בָּרוּךְ אַתָּה יְהוָֹה אֱלֹהֵי יִשְׂרָאֵל אָבִינוּ מֵעוֹלָם וְעַד־עוֹלָם׃

Baruch atah Yahuah El’hayi Yashar’el, Avinu m’olam vad-olam.

Bless you, Yahuah, El’hayi Yashar’el, our Father, forever and ever.
1 Chronicles 29:10

Rather than obfuscating the name and then replacing it with the lip service “hallowed be thy name", the name itself is declared explicitly to be the name of the Father.

Can we link this prayer to the Common Prayer in any other way? Consider the following:

לְךָ יְהוָֹה הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד כִּי־כֹל בַּשָּׁמַיִם וּבָאָרֶץ לְךָ יְהוָֹה הַמַּמְלָכָה וְהַמִּתְנַשֵּׂא לְכֹל לְרֹאשׁ׃

Lecha Yahuah h’gedulah, v’h’gevurah, v’h’tipheroth, v’h’netsach, v’h’hod,
kee-kol b’shamayim v’b’erets lecha Yahuah h’memlecha v’h’mitnasa l’kol l’rosh.

To you Yahuah is the strength, and the power, and the glory, and the victory,
and the majesty, for all in heaven and in the earth are to you,
Yahuah, the kingdom, and the exaltation to the head of all.

For this reason, the prayer in Mattithyahu (Matthew) 6 ... as well as in Luqas (Luke) 11:

Bless you, Yahuah, the El`ayiy of Yashar`el, our Father forever and ever^[1] who established salvation in the heavens, make your name sacred; 10 Your kingdom is to come; let it be your will that as it is in heaven so it will be upon the earth. 11 Give us the bread of our sustenance this day; 12 And forgive us our debt as how we forgive our debtor. 13 And lest we bring inward temptation, draw us otherwise away from evil, for yours is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and the earth is yours; yours is the kingdom, Yahuah, and you are exalted as head above all,^[2] unto the end of the age, So it is.

The language used, which is not in italics, is derived from the underlying Greek as accurately as could be deduced. In verse 13, however, consider another source text:

My El`ayim, El Elyon, you alone are my El`ayim, and you and your dominion I have chosen. And you have created all things, and all things are the work of your hands. 20 Deliver me from the hands of evil Breaths who have dominion over the thoughts of men’s hearts, and let them not lead me astray from you, my El`ayim. And establish me and my seed forever that we go not astray from henceforth and forevermore.
Yovheliym (Jubilees) 12:19-20

VIDEO: Our Father

[1] Divrei Hayamiym Ri’shon (1 Chron.) 29:10

[2] Divrei Hayamiym Ri’shon (1 Chron.) 29:10

Now is not the time for us to cower in fear - neither should we make decisions out of fear, for fear is the enemy of faith.

What does scripture tell us? Is there admonition? Exhortation? Counsel?

Let us determine what is faith, and why we should never - never - be led by fear.

Click here to watch the video teaching, download the slide show presentation and/or transcript.

Sing vnto God, sing praises to his Name: extoll him that rideth vpon the heauens, by his Name Iah, and reioyce before him.
Psalm 68:4 KJV-AV

With this, we can see that the name has always been known, yet suppressed in favor of the vulgar forms, where the Ivriyt (אֱלֹהִים) was replaced with the Babylonian deity of fortune G_d, where the Ivriyt (יהוה) was replaced with the English translation of Ba’al (Lord), and where the Ivriyt name of the Messiah (יהושׁע) was replaced with Esau (עֵשָׂו)(pronounced E’su).

Gad (גַּד) H1408 is a variation of H1409 and means Fortune, a Babylonian deity:—that troop.

H1409 (גָּד) gâd (pronounced gawd and spelled in English as god or God) is from H1464 (in the sense of distributing); fortune:—troop.

Baʻal (בַּעַל) H1168; this word is the same as H1167; Baal, a Phoenician deity:—Baal, (plural) Baalim.

H1167 (בַּעַל) baʻal is from H1166 and means a master; hence, a husband, or (figuratively) owner (often used with another noun in modifications of this latter sense):— archer, babbler, bird, captain, chief man, confederate, have to do, dreamer, those to whom it is due, furious, those that are given to it, great, hairy, he that hath it, have, horseman, husband, lord, man, married, master, person, sworn, they of.

Yet, it is written:

And in all things that I have said unto you be guarded: and make no mention of the name of other elohiym, neither let it be heard out of your mouth.
Shemoth (Exodus) 23:13

Between 100 - 300 AD, both the Yahudiym and the Netseriym were gradually promoting the Ineffable Name doctrine, claiming that it was sinful to use the true name of Elohiym in speech. This name is found in the 4 letters yod-hey-vav-hey (יהוה).

The Ineffable Name doctrine stemmed from a mistranslation in 257 BC of Leviticus 24:16 in the Septuagint Bible. The 257 BC Septuagint Greek translation reads:

“And he that names the name of the Lord, let him die death: let all the congregation of Israel stone him with stones; whether he be a stranger or a native, let him naming the name of the Lord."
(Brenton – LXX)

The verse in the well-established Ivriyt reads:

And he that blasphemes the name of Yahuah, he shall surely be put to death, and all the assembly shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemes the name of Yahuah, shall be put to death.
Vayiqra (Leviticus) 24:16

וְנֹקֵב שֵׁם־יְהוָֹה מוֹת יוּמָת רָגוֹם יִרְגְּמוּ־בוֹ כָּל־הָעֵדָה כַּגֵּר כָּאֶזְרָח בְּנָקְבוֹ שֵׁם יוּמָת׃

The word naqav is the word incorrectly translated in the Septuagint.

Nâqav (נָקַב) H5344 is a primitive root meaning to puncture, literally (to perforate, with more or less violence) or figuratively (to specify, designate, libel):—appoint, blaspheme, bore, curse, express, with holes, pierce, or strike through.

It is also of interest that Yahuah himself would remove the name from the mouths of the Yahudiym who remain in Mitsrayim:

Therefore hear you the Word of Yahuah, all Yahudah that dwell in the land of Mitsrayim; Behold, I have sworn seven oaths by my great name, says Yahuah, that my name shall no more be named in the mouth of any man of Yahudah in all the land of Mitsrayim, saying: Adonai Yahuah lives.
Yirmeyahu (Jeremiah) 44:26

However, what is the opinion of the scripture itself when it comes to the name?

Who has ascended up into heaven, or descended? Who has gathered the wind in his fists? Who has bound the waters in a garment? Who has established all the ends of the earth? What is His name, and what is His Son's name, if you can tell?
Mishlei (Proverbs) 30:4

Mosheh (Moses)

Give ear, O you heavens, and I will speak; and hear, O earth, the words of my mouth. 2 My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: 3 Because I will publish the name of Yahuah: ascribe you greatness unto our Elohiym. 4 He is the Rock, his work is perfect: for all his ways are judgment: An El of Truth and without iniquity, just and right is he.
Devariym (Deuteronomy) 32:1-4

Shemu’el (Samuel)

Again, David gathered together all the chosen men of Yashar’el, thirty thousand. 2 And David arose and went with all the people that were with him from Ba`aley Yahudah, to bring up from thence את the Ark of Elohiym, whose name is called by the name of Yahuah Tseva’oth that dwells between the Keruviym.
Shemu’el Sheniy (2 Samuel) 6:1-2

Yesha’yahu (Isaiah)

For your Maker is your husband; Yahuah Tseva’oth is his name; and your Redeemer the Holy One of Yashar’el; The Elohai of the whole earth shall he be called.
Yesha’yahu (Isaiah) 54:5

Yermiyahu (Jeremiah)

Their Redeemer is strong; Yahuah Tseva’oth is his name: he shall throughly plead their cause, that he may give rest to the land, and disquiet the inhabitants of Babel.
Yermiyahu (Jeremiah) 50:34

Amoc (Amos)

For, lo, he that forms the mountains, and creates the wind, and declares unto man what is his thought, that makes the morning darkness, and treads upon the high places of the earth, Yahuah Elohai Tseva’oth, is his name.
Amoc (Amos) 4:13

Mal’akiy (Malachi)

And now, O you priests, this commandment is for you. 2 If you will not hear, and if you will not lay it to heart, to give glory unto my name, says Yahuah Tseva’oth, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because you do not lay it to heart.
Mal’akiy (Malachi) 2:1-2

David

And now, O Yahuah Elohiym, the word that you have spoken concerning your servant, and concerning his house, establish it forever, and do as you have said. 26 And let your name be magnified forever, saying: Yahuah Tseva’oth is the Elohiym over Yashar’el: and let the house of your servant David be established before you.
Shemu’el Sheniy (2 Samuel) 7:25-26

I will declare your name unto my brethren: in the midst of the assembly will I praise you. 23 You that fear Yahuah, praise him; all you the seed of Ya`aqov, glorify him; and fear him, all you the seed of Yashar’el.
Tehilliym (Psalm) 22:22

Mashiach

These words spoke Yahusha, and lifted up his eyes to heaven, and said,

Father, the hour is come; glorify your Son, that your Son also may glorify you: 2 As you have given him power over all flesh, that he should give eternal life to as many as you have given him. 3 And this is life eternal, that they might know you the only true Yah, and Yahusha Ha’Mashiach, whom you have sent. 4 I have glorified you on the earth: I have finished the work which you gave me to do. 5 And now, O Father, glorify me with your own self with the glory which I had with you before the world was.
Yochanon (John) 17:1-5

But who is the father?

Wherefore Daviyd blessed Yahuah before all the assembly: and Daviyd said,

Blessed be you, Yahuah Elohai of Yashar’el our Father, forever and ever. 11 Yours, O Yahuah, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heavens and in the earth is yours; yours is the Kingdom, O Yahuah, and you are exalted as head above all.
Divrei Hayamiym Ri’shon (1 Chronicles) 29:10-11

In the last words of the great prayer found in Yochanon (John) 17, just hours before his arrest, torture and crucifixion, Yahusha prays as follows:

O Righteous Father, the world has not known you: but I have known you, and these have known that you have sent me. 26 And I have declared unto them your name and will declare it: that the love wherewith you have loved me may be in them, and I in them.
Yochanon (John) 17:25-26

A great difficulty arises when using the vulgar translations of the names. First, the name of the father is not known at all. Secondly, we see no correlation between the name Jesus and the name of the father when it is revealed (in the KJV, Iah is revealed).

But I know you, that you have not the love of Elohiym in you. 43 I have come in my Father's name, and you receive me not: if another shall come in his own name, him you will receive. 44 How can you believe, which receive honor one of another, and seek not the honor that comes from Elohiym only?
Yochanon (John) 5:42-43

If he comes in the name of the father, he must come in the name of Yah (Iah). Does this appear in his modern name? This is going to become further complicated by comparing the admonition found in Yesha’yahu (Isaiah) and the statements later asserted by Pa’al.

Tell you, and bring them near; yea, let them take counsel together: who has declared this from ancient time? Who has told it from that time? Have not I Yahuah? And there is no Elohiym else beside me; a just El and a Savior; there is none beside me. 22 Look unto me, and be you saved, all the ends of the earth: for I am El, and there is no one else. 23 I have sworn seven oaths by myself, the word is gone out of my mouth in righteousness and shall not return: That unto me every knee shall bow, every tongue shall swear seven oaths. 24 Surely, shall one say, in Yahuah have I righteousness and strength: even to him shall men come; and all that are incensed against him shall be ashamed. 25 In Yahuah shall all the seed of Yashar’el be justified and shall glory.
Yesha’yahu (Isaiah) 45:21-25

Here we see that every knee shall bow to the name Yahuah. What does Pa’al have to say about this?

For it is written: As I live, says Yahuah, every knee shall bow to me, and every tongue shall confess to Elohiym.
Romayim (Romans) 14:11

Pa’al directly confirms what is asserted by Yesha’yahu saying every knee shall bow to Yahuah and every tongue confess to Elohiym. How then do we make sense of the discourse in Philippiym (Philippians) 2?

Wherefore Elohiym also has highly exalted him and given him a name which is above every name: 10 That at the name of Yahusha every knee should bow, of things in heaven, and things in earth, and things under the earth; 11 And that every tongue should confess that Yahuah is Yahusha Ha’Mashiach, to the glory of Elohiym the Father.
Philippiym (Philippians) 2:9-11

The only possible answer capable of refuting the inherent contradiction found in modern scripture, is that Yahusha was given the name of the Father, Yah.

To understand this, it is important to understand the declension of the name of the Father and the Son.

This is the declension of the name Yah.

According to Brittany Garcia, in her post of 18 April 2018, on World History.org, Romulus and Remus were the direct descendants of Aeneas, whose fate-driven adventures to discover Italy are described by Virgil in The Aeneid. Romulus and Remus were related to Aeneas through their mother's father, Numitor. Numitor was a king of Alba Longa, an ancient city of Latium in central Italy, and father to Rhea Silvia. Before Romulus' and Remus' conception, Numitor's reign was usurped by Numitor's younger brother, Amulius. Amulius inherited control over Alba Longa's treasury with which he was able to dethrone Numitor and become king. Amulius, wishing to avoid any conflict of power, killed Numitor's male heirs and forced Rhea Silvia to become a Vestal Virgin. (https://www.worldhistory.org/Romulus_and_Remus/)

Let’s use biblical names and see if the history can be reconciled:

Romulus and Remus were the direct descendants of Aeneas, whose fate-driven adventures to discover Italy are described by Virgil in The Aeneid. Romulus and Remus were related to Aeneas (Avraham) through their mother’s (Tamar) father, Numitor. Numitor (E’su) was a king of Alba Longa (Idumea), an ancient city of Latium in central Italy (Mount Sey’ir), and father to Rhea Silvia (Tamar). Before Romulus' and Remus' conception, Numitor's reign was usurped by Numitor's younger brother, Amulius. (Ya’aqov) Amulius inherited control over Alba Longa's treasury with which he was able to dethrone Numitor and become king. Amulius, wishing to avoid any conflict of power, killed Numitor's male heirs and forced Rhea Silvia (Tamar) to become a Vestal Virgin (put away).

Brittany Garcia also says that there is much debate and variation as to who was the father of Romulus and Remus. Some myths claim that Mars appeared and lay with Rhea Silvia; other myths attest that the demi-god hero Hercules was her partner. However, the author Livy claims that Rhea Silvia was in fact raped by an unknown man but blamed her pregnancy on divine conception. In either case, Rhea Silvia was discovered to be pregnant and gave birth to her sons who were twins. Is Rhea Silvia Tamar? Are the twins Perets and Zerach? Was the father Yahudah?

Any Vestal Virgin betraying her vows of celibacy would be condemned to death (let her burn"); the most common death sentence was to be buried alive. However, King Amulius (Yahudah) fearing the wrath of the paternal god (Yah?) did not wish to directly stain his hands with the mother's and children's blood. So, King Amulius imprisoned Rhea Silvia and ordered the twins' death by means of live burial, exposure, or being thrown into the Tiber River. He reasoned that if the twins were to die not by the sword but by the elements, he and his city would be saved from punishment by the gods. He ordered a servant to carry out the death sentence, but in every scenario of this myth, the servant takes pity on the twins and spares their lives. The servant, then, places the twins into a basket onto the River Tiber, and the river carries the boys to safety.

Op. cit.

Scripture makes no report of Yahudah desiring to put to death the twins Zerach and Perets. Other than the location (ancient Latium as compared to the land of Idumea), the story has awesome similarities.

However, if the narrative is otherwise factually accurate, then Tamar would be a daughter of E’su! Again, the scripture is silent as to her heritage, other than that she appears to have been of Ivriyt lineage as Yahudah’s Kena’aniy sons would not touch her.

And Yahudah took a woman for Er his firstborn, whose name was Tamar. 7 And Er, Yahudah’s firstborn, was wicked in the sight of Yahuah; and Yahuah slew him. 8 And Yahudah said to Onan: Go in unto your brother's woman, and marry her, and raise up seed to your brother. 9 And Onan knew that the seed should not be his; and it came to pass, when he went in unto his brother's woman, that he spilled it on the ground, lest that he should give seed to his brother. 10 And the thing which he did displeased Yahuah: wherefore he slew him also. 11 Then said Yahudah to Tamar his daughter-in-law: Remain a widow at your father's house, till Shelach my son be grown: for he said: Lest perchance he dies also, as his brethren did. And Tamar went and dwelt in her father's house.
Bere’shiyth (Genesis) 38:6-11

Brittany Garcia continues: The river god Tibernus ensured their safety by calming the river, and he caused their basket to catch in the roots of a nearby fig tree. The tree was located at the base of the Palatine Hill in the Velabrum swamp. The twins were first discovered by a she-wolf or lupa, who suckled them, and they were fed by a woodpecker or picus. Eventually, they were discovered and cared for by a shepherd and his wife: Faustulus and Acca Larentia. The two boys grew up to be shepherds like their adoptive father. One day while they were herding their sheep, they were met by shepherds of King Amulius. These shepherds started a fight with Romulus and Remus in which Remus was captured and taken before King Amulius. Romulus gathered and incited a band of local shepherds to join him in rescuing his brother. King Amulius believed that Rhea Silvia's children were dead; he did not recognize Remus or Romulus. Romulus freed his brother, and in the process killed King Amulius (Perets killing Ya’aqov).

According to St. Jerome, Remus was killed for his mockery by one of Romulus' supporters, either Fabius or Celer, who killed Remus by throwing a spade at his head. Afterwards, Romulus mournfully buries his brother, bestowing upon him full funeral honours. However, most sources would convey that Romulus killed Remus. Remus' death and founding of Rome are dated by Livy to April 21st, 753 BCE.

Excerpts taken from
Romulus and Remus
By Brittany Garcia, 18 April 2018
World History.org
https://www.worldhistory.org/Romulus_and_Remus/

Did Perets also kill Zerach?

Let’s take a look at this myth of the wolf in another perspective.

And El’ayim came to Bil`am at night and said to him: If the men come to call you, rise up, and go with them; but yet the word which I shall say to you, that shall you do. 21 And Bil`am rose up in the morning, and saddled his ass, and went with the princes of Mo’av. And El’ayim’s anger was kindled because he went: and the angel of Yahuah stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him. 23 And the ass saw the angel of Yahuah standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way and went into the field: and Bil`am smote the ass, to turn her into the way.
Bemidbar (Numbers) 22:20-23

But the angel of Yahuah stood in a path of the vineyards, a wall being on this side, and a wall on that side. 25 And when the ass saw the angel of Yahuah, she thrust herself to the wall, and crushed Bil`am's foot against the wall: and he smote her again. 26 And the angel of Yahuah went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. 27 And when the ass saw the angel of Yahuah, she fell down under Bil`am: and Bil`am's anger was kindled, and he smote the ass with a staff. 28 And Yahuah opened the mouth of the ass, and she said to Bil`am: What have I done to you, that you have smitten me these three times?
Bemidbar (Numbers) 22:24-28

And Bil`am said to the ass: Because you have mocked me: I would there were a sword in my hand, for now would I kill you. 30 And the ass said to Bil`am: Am not I your ass, upon which you have ridden ever since I was yours to this day? Was I ever wont to do so to you? And he said, Nay. 31 Then Yahuah opened the eyes of Bil`am, and he saw the angel of Yahuah standing in the way, and his sword drawn in his hand: and he bowed down his head and fell flat on his face. 32 And the angel of Yahuah said to him: Wherefore have you smitten your ass these three times? Behold, I went out to withstand you, because your way is perverse before me: 33 And the ass saw me and turned from me these three times: unless she had turned from me, surely now also I had slain you, and saved her alive.
Bemidbar (Numbers) 22:29-33

And the sons of Ya`aqov went into the wilderness to seize the beasts, and behold a wolf came toward them, and they seized him, and brought him to their father, and they said to him: This is the first we have found, and we have brought him to you as you did command us, and your son's body we could not find. 41 And Ya`aqov took the beast from the hands of his sons, and he cried out with a loud and weeping voice, holding the beast in his hand, and he spoke with a bitter heart to the beast: Why did you devour my son Yoceph, and how did you have no fear of the El’ayim of the earth, or of my trouble for my son Yoceph? 42 And you did devour my son for naught, because he committed no violence, and did thereby render me culpable on his account, therefore El’ayim will require him that is persecuted.
Yashar (Numbers) 43:40-42

Is this narrative in Yashar (Jasher) indicative of a different conclusion to the myth of Romulus and Remus? Is it possible that this alludes to a conclusion that in fact Romulus did not kill Remus, but that Remus went away from Romulus into the wilderness?

If Romulus and Remus are the Latinized names of the twins of Tamar; Zerach and Perets, then it is possible to see that one son – Perets in this case, was retained within the kingdom, but the other son – the first born Zerach – was not retained but left the care of the mother and went into an unknown wilderness.

And these are the generations of E῾su the father of the Edomiym in Mount Se`iyr: 10 These are the names of E῾su’s sons; Eliyphaz the son of Adah the woman of E῾su, Re’u’el the son of Basmath the woman of E῾su. 11 And the sons of Eliyphaz were Teyman, Omar, Tsepho, Ga`tam, and Qenaz. 12 And Timna was concubine to Eliyphaz E῾su’s son; and she bore to Eliyphaz Amaleq: these were the sons of Adah E῾su’s woman. 13 And these are the sons of Re’u’el; Nachath, and Zerach, Shammah, and Mizzah: these were the sons of Basmath E῾su’s woman.
Bere’shiyth (Genesis) 36:9-13

Compare this now with the narrative in Yashar (Jasher).

And it was after this that the sons of E῾su waged war with the sons of Ya`aqov, and the sons of E῾su fought with the sons of Ya`aqov in Chevron, and E῾su was still lying dead, and not buried. 2 And the battle was heavy between them, and the sons of E῾su were smitten before the sons of Ya`aqov, and the sons of Ya`aqov slew of the sons of E῾su eighty men, and not one died of the people of the sons of Ya`aqov; and the hand of Yoceph prevailed over all the people of the sons of E῾su, and he took Tsepho, the son of Eliyphaz, the son of E῾su, and fifty of his men captive, and he bound them with chains of iron, and gave them into the hand of his servants to bring them to Mitsrayim.
Yashar (Jasher) 57:1-2

And it came to pass when the sons of Ya`aqov had taken Tsepho and his people captive, all those that remained were greatly afraid of their lives from the house of E῾su, lest they should also be taken captive, and they all fled with Eliyphaz the son of E῾su and his people, with E῾su’s body, and they went on their road to Mount Se`iyr. 4 And they came to Mount Se`iyr and they buried E῾su in Se`iyr, but they had not brought his head with them to Se`iyr, for it was buried in that place where the battle had been in Chevron.
Yashar (Jasher) 57:3-4

And it came to pass when the sons of E῾su had fled from before the sons of Ya`aqov, the sons of Ya`aqov pursued them to the borders of Se`iyr, but they did not slay a single man from amongst them when they pursued them, for E῾su’s body which they carried with them excited their confusion, so they fled and the sons of Ya`aqov turned back from them and came up to the place where their brethren were in Chevron, and they remained there on that day, and on the next day until they rested from the battle. 6 And it came to pass on the third day they assembled all the sons of Se`iyr the Choriy, and they assembled all the children of the east, a multitude of people like the sand of the sea, and they went and came down to Mitsrayim to fight with Yoceph and his brethren, in order to deliver their brethren.
Yashar (Jasher) 57:5-6

The narrative in Yashar (Jasher) here is now telling us that the Edomiym (the Edomites) came down to Mitsrayim to do battle, and yet there is more:

And it came to pass at the end of many days and years, when the children of E῾su were dwelling quietly in their land with Bela their king, that the children of E῾su were fruitful and multiplied in the land, and they resolved to go and fight with the sons of Ya`aqov and all Mitsrayim, and to deliver their brother Tsepho, the son of Eliyphaz, and his men, for they were yet in those days slaves to Yoceph. 15 And the children of E῾su sent to all the children of the east, and they made peace with them, and all the children of the east came to them to go with the children of E῾su to Mitsrayim to battle.
Yashar (Jasher) 58:14-15

However, the house of E’su would not prevail:

And Yahuah gave all the mighty men of E῾su and the children of the east into the hand of Yoceph and his brethren, and the people of the children of E῾su and the children of the east were smitten before Yoceph. And Yoceph lived in the land of Mitsrayim ninety-three years, and Yoceph reigned over all Mitsrayim eighty years.
Yashar (Jasher) 58:19-20

And when the year came round, being the seventy second year from Yashar’el going down to Mitsrayim, after the death of Yoceph, Tsepho, the son of Eliyphaz, the son of E῾su, fled from Mitsrayim, he and his men, and they went away. 2 And he came to Africa*, which is Dinhabah, to Angeas king of Africa,* and Angeas received them with great honor, and he made Tsepho the captain of his host. 3 And Tsepho found favor in the sight of Angeas and in the sight of his people, and Tsepho was captain of the host to Angeas king of Africa* for many days.
Yashar (Jasher) 60:1-3

*Original word here is likely Dinhabah.

And Tsepho enticed Angeas king of Africa to collect all his army to go and fight with the Mitsriym, and with the sons of Ya`aqov, and to avenge of them the cause of his brethren. 5 But Angeas would not listen to Tsepho to do this thing, for Angeas knew the strength of the sons of Ya`aqov, and what they had done to his army in their warfare with the children of E῾su. 6 And Tsepho was in those days very great in the sight of Angeas and in the sight of all his people, and he continually enticed them to make war against Mitsrayim, but they would not.
Yashar (Jasher) 60:4-6

And Tsepho the son of Eliyphaz the son of E῾su, captain of the host to Angeas king of Dinhabah, was still daily enticing Angeas to prepare for battle to fight with the sons of Ya`aqov in Mitsrayim, and Angeas was unwilling to do this thing, for his servants had related to him all the might of the sons of Ya`aqov, what they had done to them in their battle with the children of E῾su. 6 And Tsepho was in those days daily enticing Angeas to fight with the sons of Ya`aqov in those days. 7 And after some time Angeas hearkened to the words of Tsepho and consented to him to fight with the sons of Ya`aqov in Mitsrayim, and Angeas got all his people in order, a people numerous as the sand which is upon the seashore, and he formed his resolution to go to Mitsrayim to battle.
Yashar (Jasher) 61:5-7

And amongst the servants of Angeas was a youth fifteen years old, Bil`am the son of Be`or was his name and the youth was very wise and understood the art of witchcraft. 9 And Angeas said to Bil`am: Conjure for us, I pray, with the witchcraft, that we may know who will prevail in this battle to which we are now proceeding. 10 And Bil`am ordered that they should bring him wax, and he made thereof the likeness of chariots and horsemen representing the army of Angeas and the army of Mitsrayim, and he put them in the cunningly prepared waters that he had for that purpose, and he took in his hand the boughs of myrtle trees, and he exercised his cunning, and he joined them over the water, and there appeared to him in the water the resembling images of the hosts of Angeas falling before the resembling images of the Mitsriym and the sons of Ya`aqov. 11 And Bil`am told this thing to Angeas, and Angeas despaired and did not arm himself to go down to Mitsrayim to battle, and he remained in his city.
Yashar (Jasher) 61:8-11

And when Tsepho the son of Eliyphaz saw that Angeas despaired of going forth to battle with the Mitsriym, Tsepho fled from Angeas from Africa, and he went and came to Kittiym. 13 And all the people of Kittiym received him with great honor, and they hired him to fight their battles all the days, and Tsepho became exceedingly rich in those days, and the troops of the king of Africa still spread themselves in those days, and the children of Kittiym assembled and went to Mount Cuptizia on account of the troops of Angeas king of Africa, who were advancing upon them.
Yashar (Jasher) 61:12-13

And at the revolution of the year the troops of Africa continued coming to the land of Kittiym to plunder as usual, and Tsepho son of Eliyphaz heard their report, and he gave orders concerning them and he fought with them, and they fled before him, and he delivered the land of Kittiym from them. 24 And the children of Kittiym saw the valor of Tsepho, and the children of Kittiym resolved and they made Tsepho king over them, and he became king over them, and while he reigned, they went to subdue the children of Tubal, and all the surrounding islands.
Yashar (Jasher) 61:23-24

And their king Tsepho went at their head, and they made war with Tubal and the islands, and they subdued them, and when they returned from the battle, they renewed his government for him, and they built for him a very large palace for his royal habitation and seat, and they made a large throne for him, and Tsepho reigned over the whole land of Kittiym and over the land of Italia fifty years.
Yashar (Jasher) 61:25

At that time died Hadad the son of Bedad king of Edom, and Samlah from Mesrekah, from the country of the children of the east, reigned in his place. 2 In the thirteenth year of the reign of Phar`oh king of Mitsrayim, which was the hundred and twenty fifth year of Yashar’el going down into Mitsrayim, Samlah had reigned over Edom eighteen years. 3 And when he reigned, he drew forth his hosts to go and fight against Tsepho the son of Eliyphaz and the children of Kittiym, because they had made war against Angeas king of Africa, and they destroyed his whole army. 4 But he did not engage with him, for the children of E῾su prevented him, saying: He was their brother, so Samlah listened to the voice of the children of E῾su, and turned back with all his forces to the land of Edom, and did not proceed to fight against Tsepho the son of Eliyphaz.
Yashar (Jasher) 66:1-4

We must keep in mind that the Romulus and Remus myth is predicated primarily on the Aenid, a poem of Virgil, allegedly written in 19 BC – i.e., a fiction work. What was the source for Virgil’s epic work? That . . . was never disclosed.

VIDEO: Romulous and Remus-The Rest of the Story

And Yahuah spoke unto Mosheh, saying: 2 This shall be the Torah of the leper in the day of his cleansing: He shall be brought unto the priest: 3 And the priest shall go forth out of the camp; and the priest shall look, and, behold, if the plague of leprosy be healed in the leper; 4 Then shall the priest command to take for him that is to be cleansed two birds alive and clean, and cedar wood, and scarlet, and hyssop: 5 And the priest shall command that one of the birds be killed in an earthen vessel over running water: 6 As for the living bird, he shall take it, and the cedar wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water: 7 And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let the living bird loose into the open field:
Vayiqra (Leviticus) 14:1-7

We see in the command two birds: one is to be killed in an earthen vessel, and the other is to be dipped in the blood of the bird that was killed, and covered in scarlet, and hyssop. Once used for this ritual, the living bird is released into the open field. The prophecy here is enormous.

You might recall the issue of baptism; it is not a mikvah, so much as it is a tabal (טָבַל), which means to immerse. We in our baptism are the hyssop dipped in the blood of the lamb.

And ye shall take a bunch of hyssop, and dip it in the blood that is in the basin and strike the lintel and the two side posts with the blood that is in the basin; and none of you shall go out at the door of his house until the morning.
Shemoth (Exodus) 12:22

Let’s take a look at the goats of Yom Kippur.

And he [Aharon] shall take of the assembly of the children of Yashar’el two kids of the goats for a sin offering, and one ram for an ascending smoke offering.
Vayiqra (Leviticus) 16:5

And he shall take the two goats and present them before Yahuah at the door of the Tabernacle of the assembly. 8 And Aharon shall cast lots upon the two goats; one lot for Yahuah, and the other lot for Aza’zel. 9 And Aharon shall bring the goat upon which Yahuah’s lot fell and offer him for a sin offering. 10 But the goat, on which the lot fell to be for Aza’zel, shall be presented alive before Yahuah, to make an atonement with him, and to let him go for Aza’zel into the wilderness.
Vayiqra (Leviticus) 16:7-10

Once again, we see one goat is killed, but the other is left alive, and is released into the wilderness.

This ritual of choosing two animals (birds), slaughtering one and sending away the other, is then repeated in the Yom Kippuriym scapegoat ritual (Vayiqra 16), in which one animal is sacrificed as a ḥaṭṭā’t (חטאת), a “purification" offering to Yahuah, while the other is sent into the wilderness to Aza’zel, the fallen watcher to whom the guilt of the transgression was assigned.

According to the Mishnah (Hasmonean practice), the thread was tied to the scapegoat twice. First, it was tied immediately following the casting of the lot for the two goats, and then tied again on the scapegoat after it had been sent into the wilderness, and immediately before it was pushed off a cliff.

The Epistle of Barnabas which was likely written in Alexandria sometime between the destruction of Herod’s Temple (A.D. 70) and the Bar Kochba rebellion (A.D. 131 C.E.), writes:

Take two goats, goodly and alike, and offer them, and let the priest take the one as a burnt offering for sins. But what are they to do with the other? And do ye all spit on it, and goad it, and bind the scarlet wool about its head, and so let it be cast into the desert.
Barnabas 7:6-8

Tertullian, in his Latin text Against the Jews, writes the following:

“So, again, I will make an interpretation of the two goats which were habitually offered on the fast-day … the one of them, begirt with scarlet, amid cursing and universal spitting, and tearing, and piercing, was cast away by the people outside the city into perdition."

Somehow, we see a linking of the scarlet thread to the marking of that set aside for sin, yet something that will live when it is cast into the wilderness.

And it came to pass in the time of her travail, that, behold, twins were in her womb. 28 And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying: This came out first. 29 And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said: How have you broken forth? This breach be upon you: therefore, his name was called Perets. 30 And afterward came out his brother, who had the scarlet thread upon his hand: and his name was called Zerach.
Bere’shiyth (Genesis) 38:27-30

Zerach (זֶרַח) H2225, from H2224; a rising of light.

Perets (פֶּרֶץ) H6556, from H6555; a break (literally or figuratively): a breach, breaking forth, a gap.

Pârats (פָּרַץ) H6555 is the primitive root meaning to break out (in many applications, direct and indirect, literal and figurative): to break abroad, to make a breach, to break (away, down, -er, forth, in, up), to burst out, to spread abroad, compel, disperse, grow, increase, open, press, scatter, urge.

Yet it is Zerach who is marked with the scarlet thread, allowed to live, and ultimately sent into the wilderness.

But see the scarlet thread at work:

And before they were laid down, she [Rachav] came up unto them upon the roof; 9 And she said unto the men, I know that Yahuah has given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you. 10 For we have heard את how Yahuah dried up the water of the Red Sea for you, when ye came out of Mitsrayim; and what ye did unto the two kings of the Emoriym, that were on the other side of the Yardan, Ciychon and Og, whom ye utterly destroyed. 11 And as soon as we had heard these things, our hearts did melt, neither did there remain anymore courage in any man, because of you: for Yahuah Elohaykem, he is Elohiym in heaven above, and in earth beneath.
Yahusha (Joshua) 2:8-11

Now therefore, I pray you, swear seven oaths unto me by Yahuah, since I have showed you kindness, that ye will also show kindness unto my father's house, and give me a true sign: 13 And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death. 14 And the men answered her: Our life for yours, if ye utter not this our business. And it shall be, when Yahuah has given us the land, that we will deal kindly and truly with you. 15 Then she let them down by a cord through the window: for her house was upon the town wall, and she dwelt upon the wall. 16 And she said unto them: Get you to the mountain, lest the pursuers meet you; and hide yourselves there three days, until the pursuers be returned: and afterward may ye go your way.
Yahusha (Joshua) 2:12-16

And the men said unto her: We will be blameless of this your seven oaths which you have made us swear. 18 Behold, when we come into the land, you shall bind this line of scarlet thread in the window which you did let us down by: and you shall bring your father, and your mother, and your brethren, and את all your father's household, home unto you. 19 And it shall be, that whosoever shall go out of the doors of your house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with you in the house, his blood shall be on our head, if any hand be upon him. 20 And if you utter this our business, then we will be free of your seven oaths which you have made us to swear. 21 And she said: According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window.
Yahusha (Joshua) 2:12-16

Once again, we see the idea that those marked with the scarlet thread would be saved alive, and released into the wilderness, but the unmarked would be set to sacrifice in atonement as a sin offering.

Is this the case with the house of Perets? Most assuredly so. For the Mashiach is truly of the house of Perets.

The cepher of the generation of Yahusha Ha’Mashiach, the son of David, the son of Avraham. 2 Avraham begat Yitschaq; and Yitschaq begat Ya`aqov; and Ya`aqov begat Yahudah and his brethren; 3 And Yahudah begat Perets and Zerach of Tamar; and Perets begat Chetsron; and Chetsron begat Aram;
Mattithyahu (Matthew) 1:1-3

And the house of Zerach, the primogenitor of Yahudah, who would have the scepter in his hand and a lawgiver between his feet until Shiloh come, was marked with a scarlet thread and released into the wilderness. And so scripture is demeaning as to the house of Zerach.

And Shalomah's wisdom excelled the wisdom of all the children of the east country, and all the wisdom of Mitsrayim. 11 For he was wiser than all men; than Eythan the A’zerachiy, and Heyman, and Kalkol, and Darda, the sons of round dancing: and his fame was in all nations round about.
Melekiym Ri’shon (1 Kings) 5:10-11

Ezrâchîy (אֶזְרָחִי) H250, patronymic from H2226; an Ezrachite or descendant of Zerach:—A’zerachiy.

And the sons of Zerach; Zimriy, and Eythan, and Heyman, and Kalkol, and Darda: five of them in all.
Divrei Hayamiym Ri’shon (1 Chronicles) 2:6

Who was Ethan? The writer of Psalm 89.

Maskiyl of Eythan the A’zerachiy.
Tehilliym (Psalm) 89:1

Who was Heyman? The writer of Psalm 88.

A Song or Mizmor for the sons of Qorach, to the chief Musician upon Machalath Leannoth, Maskiyl of Heyman the A’zerachiy.
Tehilliym (Psalm) 89:1

VIDEO: The Scarlet Thread

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Persistent secular legends from Greece and Ireland, including the Harmsworth Encyclopedia, identify Calcol [Kalkol] with Cecrops I, founder of Athens. Harmsworth also suggests that Cecrops founded Athens around 1700 BC.

Assyrian records suggest a westward migration of the alleged descendants of Calcol along the shores of the Mediterranean Sea, establishing "Iberian" (Hebrew) trading settlements. One settlement now called "Zaragoza" or "Saragossa", in the Ebro Valley in Spain, was originally known as "Zaragassa", meaning "The stronghold of Zerah."

From Spain they continued westward as far as Ireland. The Iberians gave their name to Ireland, calling the island "Iberne" which was later abbreviated to "Erne" and subsequently Latinized to "Hibernia".

Capt, E. Raymond (1985). Missing Links Discovered in Assyrian Tablets: Study of Assyrian Tables that reveal the fate of the Lost Tribes of Israel. Muskogee, OK: Artisan Publishers, p. 65.

Legends from Greece and Rome identify Dara as Dardanus, founder of ancient Troy.

Knowles, E. “Dardanus" The Oxford Dictionary of Phrase and Fable, 2006 ed.

At least one translation of the Antiquities of Flavius Josephus, in mentioning King Solomon as being wiser than two men named Calcol and Dara (Darda), gives Dara's name as "Dardanos.“

Josephus, F (1926) Josephus. Vol. 5: Antiquities: 8:2:5, pp. 593-595.

Sanchuniathon, a Phoenician historian, says that "Kronus, whom the Phoenicians called Israel, had a son Jehud.“

Cory, I.P. (1876). Cory's Ancient Fragments. London: Reeves & Turner, pp. 21-22.

From the above, some would cite Sanchuniathon as testifying that Dardanus (who founded the Trojan kingdom) was a descendant of Jehud (Judah) whose father was Israel. This is consistent with scripture.

Now Yashar’el loved Yoceph more than all his children, because he was the son of his old age: and he made him a coat of many colors.
Bere’shiyth (Genesis) 37:3

וְיִשְׂרָאֵל אָהַב אֶת־יוֹסֵף מִכָּל־בָּנָיו כִּי־בֶן־זְקֻנִים הוּא לוֹ וְעָשָׂה לוֹ כְּתֹנֶת פַּסִּים׃

V’Yashar’el ahav eth-Yoceph miccal-banav kee-ben-z’quniym hu lo v’tsashah lo ketoneth pasiym.
Bere’shiyth (Genesis) 37:3

Kethôneth (כְּתֹנֶת) H3801; from an unused root meaning to cover (compare H3802); a shirt:—coat, garment, robe.

kâthêph (כָּתֵף) H3802 from an unused root meaning to clothe; the shoulder (proper, i.e. upper end of the arm; as being the spot where the garments hang); figuratively, side-piece or lateral projection of anything:—arm, corner, shoulder(-piece), side, undersetter.

Paç (פַּס) H6446; a masculine noun from H6461; properly, the palm (of the hand) or sole (of the foot) (compare H6447); by implication (plural) a long and sleeved tunic (perhaps simply a wide one; from the original sense of the root, i.e. of many breadths):—(divers) colours.

H6461 (פָּסַס) pâçaç, a primitive root; probably to disperse, to disappear:

H6447 (פַּס) paç (Aramaic) from a root which corresponds to H6461; the palm (of the hand, as being spread out.

And it came to pass, when Yoceph was come unto his brethren, that they stripped Yoceph out of his coat, his coat of many colors that was on him;
Bere’shiyth (Genesis) 37:23

And they took Yoceph’s coat, and killed a kid of the goats, and dipped the coat in the blood; 32 And they sent the coat of many colors, and they brought it to their father; and said: This have we found: know now whether it be your son's coat or no. 33 And he knew it, and said, It is my son's coat; an evil beast has devoured him; Yoceph is without doubt rent in pieces.
Bere’shiyth (Genesis) 37:23

And what of the coat found in the Besoroth?

And Yahusha said, I am: and ye shall see the Son of A’dam sitting on the right hand of power and coming in the clouds of heaven. 63 Then the high priest rent his clothes and said: What need we any further witnesses?
Marqus (Mark) 14:62-63

The word for clothes there is χιτωνας – this is the plural form of χιτών chitṓn.

chitṓn (χιτών) G5509 – a masculine noun

of foreign origin (H3801); a tunic or shirt:—clothes, coat, garment.

H3801 (כְּתֹנֶת) kethôneth

Then the soldiers, when they had crucified Yahusha, took his garments, and made four parts, to every soldier a part; and his coat also: now the coat was without seam, woven from the top throughout. 24 They said therefore among themselves: Let us not rend it, but cast lots for it, whose it shall be: that the Scripture might be fulfilled, which says, They parted my raiment among them, and for my vesture they did cast lots.
Yochanon (John) 19:23-24

The Ruach Adonai Yahuah is upon me; because Yahuah has anointed me to preach the Besorah unto the meek; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, the recovery of sight to the blind, and the opening of the prison to them that are bound;
Yesha’yahu (Isaiah) 61:1

To proclaim the acceptable year of Yahuah, and the day of vengeance of our Elohiym; to comfort all that mourn; 3 To appoint unto them that mourn in Tsiyon, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the ruach of heaviness; that they might be called oaks of righteousness, the planting of Yahuah, that he might be glorified.
Yesha’yahu (Isaiah) 61:2-3

According to the tradition of the Georgian Orthodox Church, the chiton was acquired by a Jewish rabbi from Georgia named Elioz, who was present in Jerusalem at the time of the crucifixion and bought the robe from a soldier. He brought it with him when he returned to his native town of Mtskheta, Georgia, where it is preserved to this day beneath a crypt in the Patriarchal Svetitskhoveli Cathedral. The feast day in honor of the "Chiton" is celebrated on 1 October.

The legend declares that the Persian Shah Abbas I, when he invaded Georgia, carried off the robe. At the insistence of the Russian ambassador and Tsar Michael Feodorovich, the Shah sent the robe as a gift to Patriarch Philaret (1619–1633) and Tsar Michael in 1625. The authenticity of the robe was attested to by Nectarius, Archbishop of Vologda, by Patriarch Theophanes of Jerusalem and by Joannicius the Greek. Reports also circulated at that time of miraculous signs being worked through the relic.

Later, two portions of the robe were taken to Saint Petersburg: one in the cathedral at the Winter Palace, and the other in the Cathedral of Peter and Paul. A portion of the Robe was also preserved at the Cathedral of the Dormition in Moscow, and small portions at Kyiv’s Sophia Cathedral, at the Ipatiev monastery near Kostroma and at certain other old temples.

Note the distinction here between the robe itself and the Shroud of Turin, which was not the robe but the burial linen in which the body was wrapped.

VIDEO: A Seamless Garment

If you agree that there is in fact a name set forth in scripture for the one who created us - our Father - then you might ask yourself the question whether he has a name. And if so, is it possible to find it in scripture? The answer is: Yes. And equally important, we are called upon to proclaim it, declare it, make mention of it, publish it and to call ourselves by it.

You might recall that famous verse that begins with "If my people who are called by my name . . ." But, haters gotta hate, and hate is what they do with the Sacred Name of the Father, criminalizing the mere speaking of it; calling it the dirtiest word you could ever utter, and of course ridiculing those who declare the name as "Sacred Namers", as though we are intolerant.

You might also recall this verse from the Besorah Yochanon (the Gospel of John): And I have declared unto them your name and will declare it: that the love wherewith you have loved me may be in them, and I in them. Yochanon 17:26. If you are asking yourself the question WWJD?, well here is one answer.

But those who have been reared on worship dogma concerning the name "Jesus" are Sacred Namers to a maximum degree, although the name did not appear in that form in scripture until 1789. It's not inaccurate per se in designating the Messiah - but it is a derivative, being an Anglicisation of a Germanized form of an Old English Reduction from a Greek substitution for the original name.

Wouldn't you like to know what the original name was? But I know what you are thinking. You don't want to take the word from some big beard Sacred Namer like me. Thankfull, you don't have to! Click on the video link below, to see what Strong's has had to say about this topic for generations. Now, you can actually know with confidence.

Click here to watch the video.

Here is this phrase we see the use of the Greek terms θεου υιος (Theos uios). The practice of the את Cepher is consistent with the Septuagint in translating the Ivriyt term (אֱלֹהִים) Elohiym as (θεου) as Theos and vice-versa. As a consequence, we see the very explosive phrasing in the Besoroth setting forth the term of art beni Elohiym (בְּנֵי הָאֱלֹהִים).

In the Tanakh, we see this phrase only four times: Bere’shiyth (Genesis) 6:2; 6:4; and Iyov (Job) 1:6; 2:1.

Before we look closely at those verses, consider the following:

I have said: Ye are elohiym; and all of you are children of El Elyon. 7 But ye shall die like men and fall like one of the princes. 8 Arise, O Elohiym, judge the earth: for you shall inherit all nations.
Tehilliym (Psalms) 82:6-7

We are going to see several things here, but they are distinguishable as particularized phrases or terms of arts.

Let us first examine the Ben’i Elohiym:

And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 2 That the sons of Elohiym saw the daughters of men that they were fair; and they took them women of all which they chose.7 3 And Yahuah said, My Ruach shall not always strive with man, for that he also is flesh: yet his days shall be a hundred and twenty years. 4 There were Naphaliym in the earth in those days, who also gathered afterward, when the sons of Elohiym came in unto the daughters of A’dam, and they bore children unto them, the same were warriors and tyrants which were from time out of mind, mortal men of renown.
Bere’shiyth (Genesis) 6:1-4

Those who committed the great error were the sons of Elohiym – the ben’i Elohiym. So who are they and what are they about?

Iyov (Job) will tell us more specifically concerning their capability:

Now there was a day when the sons of Elohiym came to present themselves before Yahuah, and Satan came also among them. 7 And Yahuah said unto Satan: From whence come you? Then Satan answered Yahuah and said: From going to and fro in the earth, and from walking up and down in it.
Iyov (Job) 1:6-7

Again there was a day when the sons of Elohiym came to present themselves before Yahuah, and Satan came also among them to present himself before Yahuah. 2 And Yahuah said unto Satan: From whence come you? And Satan answered Yahuah and said: From going to and fro in the earth, and from walking up and down in it.
Iyov (Job) 2:1

It is of some relevance here that we see the ben’i Elohiym traveling with the adversary (Ha’Satan) with specific capability. First, they are found presenting themselves before Yahuah in heaven. This is a capability not found in mankind (A’dam) following the fall (but was likely present prior to the fall).

Second, the beni Elohiym had the capability to go to and from the earth, and to walk up and down on it. Once again, we see a capacity not found in A’dam, but found in the beni Elohiym. So who were they? Did they exist prior to the creation of A’dam? It appears so.

And Elohiym said: Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth. 27 So Elohiym created man in his own image, in the image of Elohiym created he him; male and female created he them. 28 And Elohiym blessed them, and Elohiym said unto them: Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moves upon the earth.
Bere’shiyth (Genesis) 1:26-28

If Elohiym (as compared to Yahuah Elohiym who would create A’dam) created mankind (“let us make man in our image"), then those created would be called the beni Elohiym – the sons of Elohiym. Are they distinct from A’dam? They may be, as A’dam and Chuah are called respectively Ish (man) and Ishah (woman), while those created in Chapter One are called zakar (male) and neqabah (female).

There is no debate among the academicians that the angels were created before man. But when we talk about angels, the word referencing this class in the Ivriyt is actually malach, meaning messenger.

Mălʼâk (מֲלְאָךְ) H4397, from an unused root meaning to dispatch as a deputy; a messenger; specifically, of Elohiym, i.e. an angel (also a prophet, priest or teacher): an ambassador, angel, king (melek), messenger.

So, are the messengers the beni Elohiym? If so, we can see that they were created male and female!

Now, let’s take a look at the term Watcher, which is found throughout Chanoch and to whom is assigned all the wickedness in the world.

ʻîyr (עִיר) H5894, from a root corresponding to H5782; a watcher, i.e. an angel (as guardian): a watcher.

ʻîyr (עִיר) H5892, or (in the plural) עָר ʻâr; or עָיַר ʻâyar; (Jg 10:4), from H5782 a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post):

ʻûwr (עוּר) H5782 is the primitive root (rather identical with through the idea of opening the eyes); to waken (literally or figuratively): — an wakened one, lift up (self), master, raise (up), stir up (self): - woke

ʻûwr (עוּר) H5783, a primitive root; to (be) bare: —be made naked.

Now consider the ultimate fate of the believer:

He came unto his own, and his own received him not. 12 But as many as received him, to them he gave power to become the sons of Elohiym, even to them that believe on his name: 13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of Elohiym.
Yochanon (John) 1:11-13

Behold, what manner of love the Father has bestowed upon us, that we should be called the sons of Elohiym [beni Elohiym): therefore the world knows us not, because it knew him not. 2 Beloved now are we the sons of Elohiym [beni Elohiym], and it does not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.
Yochanon Ri’shon (1 John) 3:1-2

For as many as are led by the Ruach Elohiym, they are the sons of Elohiym. 15 For ye have not received the ruach of bondage again to fear; but ye have received the Ruach Aymots, whereby we cry: Abba, Father. 16 The Ruach itself bears witness with our ruach, that we are the children of Elohiym: 17 And if children, then heirs; heirs of Elohiym, and joint heirs with Mashiach; if so be it that we suffer with him, that we may be also glorified together.
Romayim (Romans) 8:14-17

However the claim of Yahusha was not of the beni Elohiym, but in the singular, the Ben Elohiym.

When Yahusha came into the coasts of Qeycaryah Philippi, he asked his Talmidiym, saying: Whom do men say that I the Son of A’dam am? 14 And they said: Some say that you are Yahuchanon the Baptizer: some, Eliyahu; and others, Yirmeyahu, or one of the prophets. 15 He said unto them: But who say ye that I am? 16 And Shim`on Kepha answered and said: You are Ha’Mashiach, the Son of the living Elohiym.
Mattithyahu (Matthew) 16:13-16

Well, this same difficulty arises with all of the New Testament, doesn’t it? Was the New Testament reverse engineered? Let the detractors provide an answer.

Further, the traditions of construction in the world of the Ivriym was by oral tradition (all scholars readily admitting that the “oral law" was transmitted this way between the generations for centuries on centuries). Could this have been the case with the Cepher Yashar? Some scholars believe this is one possibility.

One of those scholars who acknowledged the ancient origin of the cepher, according to M. M. Noah, was Yocephus (Flavius Josephus) who had written in respect of the Cepher Yashar that "by this book are to be understood certain records kept in some safe place on purpose, giving an account of what happened among the Hebrews from year to year, and called ‘Jasher’ or ‘The Upright’, on account of the fidelity of the annals."

According to Derick Coetzee, at Academia.edu, the Book of Jasher actually has a Hebrew Text, called Sefer HaYashar which was first printed in Naples in 1552, and has a traceable history from there. [A copy is available as a free download on our website via the link below]

Cepher-HaYashar_Hebrew.pdf

Before that, it was claimed that its original source book came from Jerusalem in AD 70, where a Roman officer named Sidrus allegedly discovered a Hebrew scholar hiding in a hidden library which he was supposed to destroy as part of the burning of Jerusalem. This he didn’t do; and he reportedly took the scholar and all the books safely back to his estates in Hispalis (modern-day Seville). The manuscript was then transferred or sold to the Jewish college in Cordova sometime during the Islamic Period (8^th Century – 1492 AD [which ended with the expulsion of the Jews from Spain at the proclamation of the Alhambra Decree]).

A Venetian Rabbi, Leon Modena denounced the book at the time of its printing because the form of the Hebrew used in the text was similar to that found in the Zohar. He claimed that the oral history of the book was merely vain imaginings. Of course, one should remember that Rabbis also denounced the New Testament for the exact same reasons, and also the Cepher Chanoch (Enoch), Baruk (Baruch), 3 and 4 Ezra (1 and 2 Esdras), Yahudith (Judith), Hadaccah (Additions to Esther), and all of the Maccabean writings found in the Septuagint and the canonized scripture.

This 1625 Hebrew version was then translated by Moses Samuel into the English language and published in 1840 under Mordecai Manuel Noah’s publication firm and name, and it is this manuscript that is known as “the Book of Jasher" today. This is the underlying text found in the Eth CEPHER, except that we have removed all editorial comment, including the comments that were added by the Neapolitan editors, to provide only the text.

This book is conspicuously different from a text called “Pseudo-Jasher" which was published in 1751 by Jacob Ilive and whose text itself reveals it to be a specious forgery. This edition was discredited and seemingly forgotten until a New Age-metaphysics research order called the “Ancient Mystical Order of the Rosae Crucis" (also the “one universal Rosicrucian Order") reprinted it in 1934. Since then, only this order and New Age Gnostics have even bothered with it, as it is filled with anti-religious views, such as: A’dam and Chuah (Eve) did not sin; ELOHIYM did not Create the Universe but was formed on the same day as Humans by natural evolutionary processes; and Noach only invented shipping. Jacob Ilive was sentenced to three years imprisonment for committing fraud and for heresy, after writing the book, and several accompanying pamphlets.

The Book of Jasher is supported by reliable texts

The Day The Sun Stood Still

Yahusha (Joshua) 10:13
And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the Cepher of Yashar? So the sun stood still in the midst of heaven and hastened not to come about a whole day.

The Cepher Yashar records this thusly:

Yashar (Jasher) 88:63-64
And when they were smiting, the day was declining toward evening, and Yahusha said in the sight of all the people: Sun, stand you still upon Giv`on, and you moon in the valley of Ayalon, until the nation shall have revenged itself upon its enemies. 64 And Yahuah hearkened to the voice of Yahusha, and the sun stood still in the midst of the heavens, and it stood still six and thirty moments, and the moon also stood still and hastened not to go down a whole day.

Teach The Children of Judah The Bow

Shemu’el Sheniy (2 Samuel) 1:17-18
And David lamented with this lamen­tation over Sha’ul and over Yahunathan his son: 18 (Also he bade them teach the children of Yahudah the use of the bow: behold, it is written in the Cepher of Yashar.)

The Cepher Yashar records this thusly:

Yashar (Jasher) 56:8-9
And Ya`aqov said unto Yahudah, I know my son that you are a mighty man for your brethren; reign over them, and your sons shall reign over their sons forever. 9 Only teach your sons the bow and all the weapons of war, in order that they may fight the battles of their brother who will rule over his enemies.

There is an ancient midrash which makes reference to the passage in Shemu’el Sheniy (2 Sam.) 1:18

Also he bade them teach the children of Yahudah the use of the bow: behold, it is written in the Cepher of Yashar.

The Sefaria provides a transcript of the ancient midrash of the Rashi, who relies upon the midrash of Rav Yochonon in Avoda Zarah. In this midrash, we have a specific designation that the language found in the modern Cepher Yashar is what was known to be there at the time of his writing. Here is the midrash:

Rashi on 2 Samuel 1:18

"He said, 'To teach the Bnei Yehudah archery.' David said, 'Now that might among Yisroel have fallen, the Bnei Yehudah need to be taught how to make war and how to pull back a bow.'"

Behold it is written in the Seifer HaYoshor. This is written in Seifer Bereishis, which is the Seifer of the righteous [Rashi is citing the opinion of Rav Yochonon in Avoda Zarah, 25a] Avraham, Yitzchok and Yaakov. And where [In Bereishis] is it hinted at? ‘Your hand will be on the neck of your enemies.’ [Bere’shiyth 49:8] What type of warfare is it where he places his hand next to his forehead, [When pulling back the string of his bow. Rashi in Avodah Zarah, ibid writes the archer places his hand next to his eyes. This is how they sight their targets] which is opposite his neck? [This interpretation reads the verse in Bere’shiyth differently: ‘your hand will be on your neck.’ See Marsho, Avodah Zarah, ibid.] One must say: this is archery."

https://www.sefaria.org/Rashi_on_II_Samuel.1.18.1?lang=bi&p2=Genesis.49&lang2=bi&aliyot2=0 (accessed Nov. 12, 2018, 5:38 PM).

So, this ancient midrash from Talmudic sources gives solid credence to the discussion that the teaching of the bow to the sons of Yahudah (Judah) was found in a text referred to as Sefer HaYashar - the Cepher Yashar - whether or not it had been later published by a Rabbi in Naples.

But these are not the only indicia of validity (or inspiration, should one choose that form of understanding).

Iannes and Iambres

Timotheus Sheniy (2 Timothy) 3:8
Now as Iannes and Iambres withstood Mo­sheh, so do these also resist the Truth: men of corrupt minds, reprobate concerning the faith. [Bold added]

The Cepher Yashar makes this record:

Yashar (Jasher) 79:27
And when they had gone Phar`oh sent for Bil`am the magician and to Iannes and Iambres his sons, and to all the magicians and conjurors and counselors which belonged to the king, and they all came and sat before the king. [Bold added]

For those who claim that this is a reconstructed forgery by the Yahudiym (Jews) who wrote the Zohar, there is a bit of an issue here. And my challenge arises in this place as follows:

1. Which Yahudiy (Jew) in Spain would reconstruct a book in order to give credence to the words of Pa’al?
2. Where did Pa’al get the names Iannes and Iambres (Jannes and Jambres)? Did Pa’al make them up? Is his work fiction, fake, and phony?

"My River is My Own"

Unbeknownst to the modern commentators on Yashar is an additional quote from Yashar that is also found word for word in the Cepher of the Prophet Yechezq’el:

Yechezq’el (Ezekiel) 29:3
Speak, and say: Thus says Adonai Yahuah; Behold, I am against you, Phar`oh king of Mitsrayim, the great dragon that lies in the midst of his rivers, which has said, My river is my own, and I have made it for myself.

The Cepher Yashar records it thusly:

Yashar (Jasher) 79:51
And the anger of the king was kindled at their words, and he said to them: But who amongst all the elohiym of nations can do this? My river is my own, and I have made it for myself.

If the Cepher Yashar was reverse engineered and merely copied from the text, then why not copy the whole of the verse? Why only the fragment? Why not a discussion on the dragon? Why not the use of the term Phar`oh?

And let us not forget to ask the question: How did Yechezq’el (Ezekiel) know this is what the Phar`oh had said? Which scripture did Yechezq’el rely on to make the claim that the Phar`oh had said: “My river is my own, and I have made it for myself?"

Yoceph vs. Yahuceph

For us, one of the most outstanding evidences of true inspiration is found in the following Tehillah (Psalm):

Tehilliym (Psalms) 81:5
This he ordained in Yahuceph for a testimony, when he went out through the land of Mitsrayim: where I heard a language that I understood not.

Before we go any further, let’s look at the underlying Ivriyt (this verse is numbered as 81:6 in the Masoretic text):

עֵדוּת בִּיהוֹסֵף שָׂמוֹ בְּצֵאתוֹ עַל־אֶרֶץ מִצְרָיִם שְׂפַת לֹא־יָדַעְתִּי אֶשְׁמָע׃

The word found here is Yahuceph (בִּיהוֹסֵף) (technically b’Yahuceph with the prefix “b" meaning “in"). The name Yoceph (Joseph) is spelled throughout the entirety of the Ivriyt text as (יוֹסֵף) (Strong’s H3130); i.e., yod-vav-camek-final pey. Yet, in this passage, the name is spelled yod-hey-vav-camek-final pey. Is this a different person other than Yoceph? None of the other English Bibles believe so, as the name Joseph is used in the following English translations:

21^st Century KJV, American Standard Version, Amplified Bible*, Amplified Bible - Classic Edition, BRG Bible, Christian Standard Bible, Common English Bible, Contemporary English Version, Darby Translation, Easy-to-read Version, Evangelical Heritage Version, English Standard Version, English Standard Version Anglicized, Expanded Bible, 1599 Geneva Bible, God’s Word Translation, Holman Christian Standard Bible, International Children’s Bible, International Standard Version, Jubilee Bible 2000, King James Version (Benjamin Blaney ed.), King James Version – Authorized Version, Lexham English Bible, The Message, Modern English Version, Names of God Bible, New American Bible (delineated as 81:6), New American Standard Bible, New Century Version, New English Translation, New International Reader’s Version, New International Version, New King James Version, New Life Version, New Revised Standard Version, New Revised Standard Version, Anglicized Catholic Edition, Orthodox Jewish Bible, Revised Standard Version, Revised Standard Version, Catholic Edition, Tree of Life Version (delineated as 81:6), The Voice, World English Bible, Wycliffe Bible, Young’s Literal Translation

* The Amplified bible has the following footnote:

Psalm 81:5 Curiously, in this one verse Joseph’s name has an extra letter, an “h." In an example of rabbinic lore, the ancient rabbis said that because Joseph sanctified the divine name in private (by resisting Potiphar’s wife) he merited having one letter of the divine name (Yahweh) added to his. Another rabbinic explanation is that when Pharaoh was about to elevate Joseph to power, the astrologers demanded that Joseph speak the 70 languages of the world. The angel Gabriel came to teach him, but Joseph was unable until Gabriel added to his name the extra letter from the divine name.

The only text which recognizes the “hey" in the word (other than the Eth CEPHER) is the Complete Jewish Bible, which sets out the text as “He placed it as a testimony in Y’hosef when he went out against the land of Egypt. I heard an unfamiliar voice say," [delineated as 81:6].

It looks like a lot of translators consider the “hey" to be irrelevant, doesn’t it?

The Cepher Yashar makes the following record:

Yashar (Jasher) 49:13-14
And on that night Yahuah sent one of his ministering angels, and he came into the land of Mitsrayim unto Yoceph, and the angel of Yahuah stood over Yoceph, and behold Yoceph was lying in the bed at night in his adoniy’s house in the dungeon, for his adoniy had put him back into the dungeon on account of his woman. 14 And the angel roused him from his sleep, and Yoceph rose up and stood upon his legs, and behold the angel of Yahuah was standing opposite to him; and the angel of Yahuah spoke with Yoceph, and he taught him all the languages of man in that night, and he called his name Yahuceph.

Again, the detractors of the Cepher Yashar have two choices at this juncture: 1) they can make the claim that Acaph, the writer of Psalm 81, made up the spelling and the name from whole cloth; or 2) he learned of the name from a more ancient source. If the answer is that Acaph learned the name from a more ancient source, let the detractors point to it. Let them uncover a text other than this particular edition of Yashar that contains this name.

Jasher does not promote "occult" practices

It is important at this juncture to discuss the claim that Yashar is an “occult" work. Once again, we find the Cepher Yashar acting as a divine threshing tool.

Yashar (Jasher) 42:30-35
And Yoceph reached his mother's grave, and Yoceph hastened and ran to his mother's grave, and fell upon the grave and wept. 31 And Yoceph cried aloud upon his mother's grave, and he said, O my mother, my mother, O you who did give me birth, awake now, and rise and see your son, how he has been sold for a slave, and no one to pity him. 32 O rise and see your son, weep with me on account of my troubles, and see the heart of my brethren. 33 Arouse my mother, arouse, awake from your sleep for me, and direct your battles against my brethren. O how have they stripped me of my coat, and sold me already twice for a slave, and separated me from my father, and there is no one to pity me. 34 Arouse and lay your cause against them before Elohiym, and see whom Elohiym will justify in the judgment, and whom he will condemn. 35 Rise, O my mother, rise, awake from your sleep and see my father how his soul is with me this day, and comfort him and ease his heart.

Now Yoceph at this time was seventeen years old, according to this text. His brothers had just tried to kill him, and had sold him into slavery, which would result in him being in prison for many years. So he cried out to his mother.

It is the next paragraph, which offends many, claiming that it is offensive to scripture that such a text should be in place, as it appears to be violative of the mitsvoth found in the Pentateuch of Mosheh:

Devariym (Deuteronomy) 18:9-13
When you are come into the land which Yahuah Elohayka gives you, you shall not learn to do after the abominations of those nations. 10 There shall not be found among you anyone that makes his son or his daughter to pass through the fire, or that uses divination, or one that practices sorcery, or an enchanter, or a witch, 11 Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. 12 For all that do these things are an abomination unto Yahuah: and because of these abominations Yahuah Elohayka drives them out from before you. 13 You shall be perfect with Yahuah Elohayka.

Vayiqra (Leviticus) 19:31
Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I am Yahuah Elohaykem.

So, when we review the next passage in Yashar, it appears to offend these mitsvoth:

Yashar (Jasher) 42:36-40
And Yoceph continued to speak these words, and Yoceph cried aloud and wept bitterly upon his mother's grave; and he ceased speaking, and from bitterness of heart he became still as a stone upon the grave. 37 And Yoceph heard a voice speaking to him from beneath the ground, which answered him with bitterness of heart, and with a voice of weeping and praying in these words: 38 My son, my son Yoceph, I have heard the voice of your weeping and the voice of your lamenta­tion; I have seen your tears; I know your troubles, my son, and it grieves me for your sake, and abundant grief is added to my grief. 39 Now therefore my son, Yoceph my son, hope to Yahuah, and wait for him and do not fear, for Yahuah is with you, he will deliver you from all trouble. 40 Rise my son, go down unto Mitsrayim with your adoniym, and do not fear, for Yahuah is with you, my son. And she continued to speak like unto these words unto Yoceph, and she was still.

There are two things to consider. First, this text does not teach doctrine, but rather recites a history. There are many actions of the patriarchs that violate the mitsvoth of Mosheh. For instance, Avram marries his half-sister, Sarai (violating Vayiqra 18:9); Ya`aqov married a woman and her sister (violating Vayiqra 18:8); Salmah married Rachav the prostitute (violating Vayiqra 21:7); David committed murder and adultery; Shalomah erected idols, and so on, and so on.

Scripture records that there are none good, not one. Is there an expectation that Yoceph was without sin?

Speaking with familiar spirits was also found in the 66-book unauthorized redaction of scripture:

Shemu’el Ri’shon (1 Samuel) 28:7-14
Then said Sha’ul unto his servants: Seek me a woman that has a familiar spirit, that I may go to her, and inquire of her. And his servants said to him: Behold, there is a woman that has a familiar spirit at Eyn-Do’r. 8 And Sha’ul disguised himself, and put on other raiment, and he went, and two men with him, and they came to the woman by night: and he said, I pray you, divine unto me by the familiar spirit, and bring me him up, את whom I shall name unto you. 9 And the woman said unto him: Behold, you know את what Sha’ul has done, how he has cut off those that have familiar spirits, and the wizards, out of the land: wherefore then lay you a snare for my life, to cause me to die? 10 And Sha’ul swore seven oaths to her by Yahuah, saying: As Yahuah lives, there shall no punishment happen to you for this thing. 11 Then said the woman: Whom shall I bring up unto you? And he said: Bring me up Shemu’el. 12 And when the woman saw Shemu’el, she cried with a loud voice: and the woman spoke to El-Sha’ul, saying: Why have you deceived me? For you are Sha’ul. 13 And the king said unto her: Be not afraid: for what saw you? And the woman said unto El-Sha’ul, I saw elohiym ascending out of the earth. 14 And he said unto her: What form is he of? And she said: An old man comes up; and he is covered with a mantle. And Sha’ul perceived that it was Shemu’el, and he stooped with his face to the ground, and bowed himself.

Now we see here, that unlike Sha'ul, Yoceph did not seek a person who had a familiar spirit, or who sought familiar spirits; rather, Yoceph was crying out at the grave of his mother in desperation. There is a difference.

Nonetheless, some detractors have denounced the Cepher Yashar because it is reported that Rachel answered him. Do we see anything similar in Shemu’el Ri’shon (1 Samuel)?

Shemu’el Ri’shon (1 Samuel) 28:15-19
And Shemu’el said to El-Sha’ul: Why have you disquieted me, to bring me up? And Sha’ul answered, I am sore distressed; for the Pelishtiym make war against me, and Elohiym is departed from me, and answers me no more, neither by prophets, nor by dreams: therefore I have called you, that you may make known unto me what I shall do. 16 Then said Shemu’el: Wherefore then do you ask of me, seeing Yahuah is departed from you, and is become your enemy? 17 And Yahuah has done to him, as he spoke by me: for Yahuah has rent the kingdom out of your hand, and given it to your neighbor, even to David: 18 Because you obeyed not the voice of Yahuah, nor executed his fierce wrath upon Amaleq, therefore has Yahuah done this thing unto you this day. 19 Moreover Yahuah will also deliver Yashar’el with you into the hand of the Pel­ishtiym: and tomor­row shall you and your sons be with me: Yahuah also shall deliver the host of Ya­shar’el into the hand of the Pelishtiym.

Looks like it is time for the detractors to get out that penknife and cut out 1 Samuel. Some detractors are inspired to burn books with which they have disagreement, or to rip out pages and then burn them. They have a friend in scripture who did a similar thing.

Yirmeyahu (Jeremiah) 36:20-23
And they went in to the king into the court, but they laid up the roll in the chamber of Eliyshama the scribe and told את all the words in the ears of the king. 21 So the king sent Yahudiy to fetch the roll: and he took it out of Eliyshama the scribe's chamber. And Yahudiy read it in the ears of the king, and in the ears of all the princes which stood beside the king. 22 Now the king sat in the winter house in the ninth month: and there was a fire on the hearth burning before him. 23 And it came to pass, that when Yahudiy had read three or four leaves, he cut it with the penknife, and cast it into the fire that was on the hearth, until all the roll was consumed in the fire that was on the hearth.

Second, we must consider at this point the teaching of MASHIACH.

Marqus (Mark) 12:18-27
Then come unto him the Tsado­qiym, which say there is no resurrection; and they asked him, saying: 19 Rabbi, Mosheh wrote unto us: If a man's brother die, and leave his woman behind him, and leave no children, that his brother should take his woman, and raise up seed unto his brother. 20 Now there were seven brethren: and the first took a woman and dying left no seed. 21 And the second took her, and died, neither left he any seed: and the third likewise. 22 And the seven had her and left no seed: last of all the woman died also. 23 In the resurrection therefore, when they shall rise, whose woman shall she be of them? For the seven had her as his woman. 24 And Yahusha answering said unto them: Do ye not therefore err, because ye know not the Scriptures, neither the power of El? 25 For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven. 26 And as touching the dead, that they rise: have ye not read in the cepher of Mosheh, how in the thorn bush את Elohiym spoke unto him, saying: I am the Elohiym of Avraham, and the Elohiym of Yitschaq, and the Elohiym of Ya`aqov? 27 He is not the Elohiym of the dead, but the Elohiym of the living: ye therefore do greatly err.

Further, another problem arises for those who would label the Cepher Yashar as an occult work because of the record of Yoceph at the grave of his mother:

Luqas (Luke) 9:28-36
And it came to pass in about eight days after these sayings, he took Kepha and Yochanon and Ya`aqov, and went up into a mountain to pray. 29 And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. 30 And, behold, there talked with him two men, which were Mosheh and Eliyahu: 31 Who appeared in glory, and spoke of his decease which he should accomplish at Yerushalayim. 32 But Kepha and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him. 33 And it came to pass, as they departed from him, Kepha said unto Yahusha, Rabbi, it is good for us to be here: and let us make three cukkoth; one for you, and one for Mosheh, and one for Eliyahu: not knowing what he said. 34 While he thus spoke, there came a cloud, and overshadowed them: and they feared as they entered into the cloud. 35 And there came a voice out of the cloud, saying: This is my yachiyd, the Elect One: hear him. 36 And when the voice was past, Yahusha was found alone. And they kept it close and told no man in those days any of those things which they had seen.

This discussion does not include some of the beautiful passages found in Yashar, such as the discussion between Yitschaq and Yishma`el concerning words that would be considered by YAHUAH and the testing not only of Avraham, but also the testing of Yitschaq. It does not include the metaphor with the mother wolf who has been caught by the brothers of Yoceph in furtherance of their lies to their father [a metaphor for the later birth of Binyamiyn (Benjamin)], or the heart-rending story of the death of Sarah.

However, we now arrive at the threshing floor:

Devariym (Deuteronomy) 4:2
Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may guard the command­ments of Yahuah Elohay­kem which I command you.

Devariym (Deuteronomy) 12:32
את What thing soever I command you, guard to do it: you shall not add thereto, nor diminish from it.

Chizayon (Revelation) 22:18-19
For I testify unto every man that hears the words of the prophecy of this cepher, If any man shall add unto these things, Elohiym shall add unto him the plagues that are written in this cepher: 19 And if any man shall take away from the words of the cepher of this prophecy, Elohiym shall take away his part out of the cepher of life, and out of the holy city, and from the things which are written in this cepher.

Should the changing canons of the past be the measuring rod?

It is believed that the Book of Jasher was first discovered during the Great Jewish Revolt, in which Roman forces led by Titus destroyed the Temple at Jerusalem around 70 AD. The book was believed to have been carried off along with other Roman spoils ultimately making its way to Spain, where the Jews had already established themselves through trade since the time of King Solomon. It was kept for centuries in the Hebrew College of Cordova, and from there was transported to Venice where it was discovered and first printed in 1613. Because the Book of Jasher had not been known to early theologians and scholars, it was never considered for entry into Church canonical listings. In other words, Church leaders did not have the opportunity to make pronouncements regarding whether or not they thought it was the inspired Word of God. As result, it remains excluded from both canonical and apocryphal listings to this day.

Let the detractors from the Cepher Yashar now justify how it is that they proclaim 66 books in the public square as the complete Bible? You can rest assured that King James did not authorize only 66 books. Nor did John Calvin in his 1560 Geneva Bible. Nor did the Catholic Church when it canonized scripture in the 1256 Council of Trent. Nor did the 72 interpreters of the Septuagint only translate 39 books of the Old Testament. Nor did the Ethiopians (who produced the first Bible in the world) reduce the word to 66 books.

Let the detractors now proclaim the divine inspiration, theological credentials, and Canonic authorization of those who decided there should be only 66 books.

In the meantime, the Cepher Yashar as a threshing tool continues its work.

Given the edicts found in Devariym (Deuteronomy) 4, by what authority do we read the writings of Yesha’yahu (Isaiah)? Yirmeyahu (Jeremiah)? The Psalms? The Proverbs? The Samaritan Pentateuch was the text relied upon by those who rejected the Prophets and the Writings. If you are clinging to this theology, you will need a sharpened penknife, as you will need to remove the Besor’oth (New Testament) as well.

Criterion for Scripture

Given the demand that scripture be proven to be the “inspired word of God," let us now discuss the criterion upon which the Catholic Church relied in determining that which would be delineated by Roman law (i.e., a Canon) as appropriate for inclusion under a single cover.

Is a book inspired if it includes the phrase “thus saith the LORD"?

There are many texts (including Esther which is notoriously secular) which are devoid of this phrase in the 66-book collection; so this can’t be a criterion.

Is a book inspired if it contains prophecy?

Well, that would eliminate the epistles of Peter, John, James and Jude and all but two of Paul’s; so this can’t be a criterion.

Is a book inspired if it was originally found to be in Ivriyt (Hebrew) by the scholars at the time of the Council of Jamnia?

Well, maybe. But that would completely ignore the work of the Septuagint in its collection, and would exclude the book of Daniel, as it was originally written in Aramaic; so this can’t be a criterion.

Is a book inspired if it is something claimed to be written by the Talmidiym (Apostles)?

Well, what do you do with the Gospel of Luke (not a Talmidiy (Apostle)), the book of Acts (isn’t this book just “historical"), and all of the books of Pa'al (Paul) (who was an Apostle); so this can’t be a criterion.

Is a book inspired if it is claimed to be authored by the “recognized" church fathers, i.e., only James, John, Peter, Jude, Matthew, and Mark (with an exception made for Paul and Luke)?

First, you have to establish the criterion for being a church “father". Why do we omit Barnabas? Iraneus? Clement? Justine Martyr? Origen? Tertullian? And of course, Apollos? We will need to establish this criterion first, before we can discuss whether or not mere authorship declares divine inspiration. For instance, where are the Apocalypses of Peter, Paul and James? They exist. Where is the Acts of Peter? Where is the Epistle of Barnabas? Therefore, this can’t be a criterion either.

Or, is a book inspired because it was identified by somebody a long time ago as “inspired" without identifying the criteria upon which such a decision was made?

It is of note that the followers of Judaism are now denying the criteria upon which the Council of Jamnia acted, and denying that the Council of Jamnia was responsible for redacting the books acceptable to Talmudic Judaism.

It is also noteworthy that there are claims being made that the Catholic Church was responsible for the redacting of scripture to only 66 books; but such a claim seems specious when they are currently publishing the same canon identified in 1256.

When people make the claim that books should not be included in the “canon" (which is a deleterious misnomer and an oxymoron since the Canon belongs exclusively to the Roman church) because they are merely historic, should not 1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles and the Book of Acts be given the same designation? If so, then eliminating books on the basis of them being merely historical does not appear to be a criterion for canonization as well.

However, detractors from the inclusion of the texts found in the Eth CEPHER should at least be able to provide the exact process by which the 1611 KJV-AV and the 1560 Geneva Bibles were reduced, by setting forth the edicts, commands, documents, orders, or canons; the dates of such edicts, commands, documents, orders, or canons; and the authority of those who rendered such decisions. Further, the reasoning behind such decisions should also be included, as well as the pedigree of those involved (so that they might be compared with the KJV and Geneva interpreters).

Original Texts are Not The Scriptural, or even Historical, Standard

A great difficulty arises for those who are quick to claim that there is no original text of the Cepher Yashar that can establish its authenticity before its publication (notably, in Hebrew) in the modern epoch, as these same detractors cannot produce a single original text for any of the manuscripts found in the 66-book redacted Bible, or the Canonized scripture found in the 1611 KJV-AV, the 1560 Geneva, or the Catholic Canon of 1256. None exist.

All of the books of the Tanakh (with the exception of Esther) were found in 1948 (at least in part) in the Dead Sea Scrolls located in the caves of Qumran, and these scrolls have both intrinsic and extrinsic evidence of being in existence prior to the modern epoch. Before this discovery, there was very little to point to before the 3^rd Century. Is it even possible to demonstrate that there was no corruption between the time of the creation of the books of the New Testament and the time of their copying? Can it be conclusively established that the New Testament was “originally" written in Greek? In Aramaic? In Hebrew? The best record, by the way, and the earliest record, favors Hebrew as the language of the Gospels.

Compare with the Gnostic collection found at Nag Hammadi, where a 1st or 2nd century date of composition circa 80 AD or earlier has been proposed for the lost Greek originals of the Gospel of Thomas, and the buried manuscripts date from the 3rd and 4th centuries.

Further, how long did the New Testament exist only in oral tradition?

Discernment is called for in the gathering of texts to be included under a single binding. We at Cepher Publishing Group did not set about to create a religion, or to gather together scripture we could use for purposes of political control; we just set out to publish a comprehensive restoration of sacred scripture in the English language. We did not set out to replace your Bible; nor did we identify the work as a “Bible"; this is discussed in our preface and in our materials. Instead, we sought to form the most accurate work we could.

We do believe there was divine inspiration behind all of our decisions, and the work of the Ruach Ha’Qodesh. It doesn’t mean we didn’t make errors, or that we have completed our task before the throne. We haven’t; however, for those of you who enjoy the Eth CEPHER as part of your study, have assurance that the Cepher Yashar is an informative book, wrapped in history, with all of the indices of credibility discussed above.

(This blog has been updated with scriptures from the Millennium Edition את Cepher.)

In short, at its essence, the text is discussing genetics!

Let us begin then with a prophecy from this book:

And I will put enmity between you and the woman, and between your seed and her seed; it shall bruise your head, and you shall bruise his heel.
Bere’shiyth (Genesis) 3:15

This “seed of the woman" is going to play out significantly in the revealing of Mashiach, when it is considered genetically.

At this point, let us consider first the mystery found in Mattithyahu (Matthew) chapter 1:

The cepher of the generation of Yahusha Ha’Mashiach, the son of David, the son of Avraham.
Mattithyahu (Matthew) 1:1

Again, we start the New Testament with a reference to Gene Ration – generation. Why does this begin with Avraham, and not A’dam?

To understand this, we must first look at the miracle of the birth of Yitschaq (Isaac):

And Elohiym said unto El־Avraham: As for Sarai your woman, you shall not call her name Sarai, but Sarah (שָׂרָה) shall her name be. 16 And I will bless her and give you a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her. 17 Then Avraham fell upon his face, and laughed, and said in his heart: Shall a child be born unto him that is a hundred years old?
Bere’shiyth (Genesis) 17:15-17

And they said unto him: Where is Sarah your woman? And he said: Behold, in the tent. 10 And he said, I will certainly return unto you according to the time of life; and, lo, Sarah your woman shall have a son. And Sarah heard it in the tent door, which was behind him. 11 Now Avraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women. 12 Therefore Sarah laughed within herself, saying: After I am waxed old shall I have pleasure, my adoniy being old also? 13 And Yahuah said unto El־Avraham: Wherefore did Sarah laugh, saying: Shall I of a surety bear a child, which am old? 14 Is anything too hard for Yahuah?
Bere’shiyth (Genesis) 18:9-14

At the time appointed I will return unto you, according to the time of life, and Sarah shall have a son. 15 Then Sarah denied, saying: I laughed not; for she was afraid. And he said, Nay; but you did laugh.
Bere’shiyth (Genesis) 18:14b-15

And Yahuah visited Sarah as he had said, and Yahuah did unto Sarah as he had spoken. 2 For Sarah conceived, and bore Avraham a son in his old age, at the set time of which Elohiym had spoken to him. 3 And Avraham called the name of his son that was born unto him, whom Sarah bore to him, Yitschaq.
Bere’shiyth (Genesis) 21:1-3

Of course, the issue was that Sarah was long past producing an ovum for the generation of children. Can we understand this in any way other than miraculous? But what was produced here? It was, of course, the seed of the woman (the ovum) which was created miraculously. In this way, Avraham (Y-DNA) was retained as the father, but the ovum (mt-DNA) was created miraculously.

We see that in Sarah (b’sarah) is found the seed of the promise! The seed of the woman.

When we look now to the first giving of the gospel, what do we find?

The Ruach Adonai Yahuah is upon me; because Yahuah has anointed me to preach the Besorah unto the meek; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, the recovery of sight to the blind, and the opening of the prison to them that are bound; 2 To proclaim the acceptable year of Yahuah, and the day of vengeance of our Elohiym; to comfort all that mourn; 3 To appoint unto them that mourn in Tsiyon, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the ruach of heaviness; that they might be called oaks of righteousness, the planting of Yahuah, that he might be glorified.
Yesha’yahu (Isaiah) 61:1-3

bâsar (בָּשַׂר) H1319 is the primitive root meaning properly, to be fresh, i.e. full (rosy, figuratively cheerful); to announce (glad news):—messenger, preach, publish, shew forth, (bear, bring, carry, preach, good, tell good) tidings.

When we look at this word, we can see readily that its feminine form is Besorah: בָּשַׂרה

The announcement of the besorah (good news) which is called the gospel is: בָּשַׂרה

Now compare this to the seed of the promise found in Sarah: בָּשַׂרה

We see now that the miracle of Mashiach begins in Sarah, which is why the generation of Mashiach in Mattithyahu 1 begins with Avraham and not Adam. Importantly, Sarah would begin this genealogy with a miraculous (heavenly created) ovum which necessarily would be an mt-DNA with no corruption.

Now let us consider the error of Mattithyahu found in every English bible which renders Matthew 1 contradictory to Luke 3 and illogical on its face. Here we go …

So all the generations from Avraham to David are fourteen generations; and from David until the carrying away into Babel are fourteen generations; and from the carrying away into Babel unto Mashiach are fourteen generations.
Mattityahu (Matthew) 1:17

However, in almost all English bibles, this statement simply does not add up. Bearing in mind that several women are named in this chapter and not counted (namely Tamar, Rachav (Rahab), R’oth (Ruth), and Bath-Sheva (Bathsheba) by reference), so Miryam (Mary) cannot be counted, as this is a litany of the progress of the Y-DNA.

First fourteen:

1. Avraham
2. Yitschaq
3. Ya`aqov
4. Yahudah
5. Perets
6. Chetsron
7. Aram
8. Ammiynadav
9. Nachshon
10. Salmah
11. Bo`az
12. Oved
13. Yishai
14. David

Okay, the first group is correctly accounted.

1. Shalomah
2. Rechav`am
3. Aviyahu
4. Aca
5. Yahushaphat
6. Yoram
7. Uzziyahu
8. Yotham
9. Achaz
10. Yechizqiyahu
11. Menashsheh
12. Amon
13. Yo’shiyahu
14. Yekonyahu

Okay, the second group is correctly accounted.

1. She’altiy’el
2. Zerubbavel
3. Aviyhud
4. Elyaqiym
5. Azzur
6. Tsadoq
7. Yoqiym
8. El’ayil
9. El`azar
10. Matthan
11. Ya`aqov
12. Yoceph the husband of Miryam, of whom was born
13. Yahusha, who is called Mashiach.

Not reconciled!

Why not? It has to do with one word found in the Greek, which is the word (ἀνήρ) anḗr, G435, which is a primary word (compare G444); a man (properly as an individual male):—fellow, husband, man, sir. The assumption is that this genealogy – notwithstanding the fact that it openly contradicts Luke 3 – must be talking about her husband, rather than the man or fellow who covers her. At the time that this gospel was written, it followed the death of Mashiach, who was preceded in death by Yoceph, the husband of Miryam. This means that Miryam’s cover reverted back to her father, whose name was also Yoceph (of Arimathea).

Once this is corrected, we see the following:

1. She’altiy’el
2. Zerubbavel
3. Aviyhud
4. Elyaqiym
5. Azzur
6. Tsadoq
7. Yoqiym
8. El’ayil
9. El`azar
10. Matthan
11. Ya`aqov
12. Yoceph the father of
13. Miryam, of whom was born
14. Yahusha, who is called Mashiach.

Now we see a line of mt-DNA kept perfectly in the kings and exilarch kings of Yahud until Miryam, but the Y-DNA from Yekohyahu was cursed.

Therefore thus says Yahuah of Yahuyaqiym king of Yahudah; He shall have none to sit upon the throne of David: and his dead body shall be cast out in the day to the heat, and in the night to the frost. 31 And I will punish him and his seed and his servants for their iniquity; and I will bring upon them, and upon the inhabitants of Yerushalayim, and upon the men of Yahudah, את all the evil that I have pronounced against them; but they hearkened not.
Yirmeyahu (Jeremiah) 3:30-31

Miryam would then be required to be completely free from any tainted Y-DNA in the line of David, including from her husband, who too was in the line of David through Nathan (see Luke 3). Micro-chimerism DNA is a condition where residual DNA of male sexual partners remain resident in the woman – even in the brain. A virgin would be absolutely necessary to accomplish a Y-DNA free from corruption. More importantly, the promise of the seed of the woman is finished in the conception of Mashiach which carries the uncorrupted mt-DNA of Sarah to join with an uncorrupted Y-DNA from Yahuah himself.

And in the sixth month the angel Gavriy’el was sent from Elohiym unto a city of Galiyl, named Natsareth, 27 To a virgin espoused to a man whose name was Yoceph, of the house of David; and the virgin's name was Miryam. 28 And the angel came near unto her, and said: Hail, you that are highly favored, Yahuah is with you: blessed are you את among women.
Luqas (Luke) 1:26-28

And the angel said unto her, Fear not, Miryam: for you have found favor with Elohiym. 31 And, behold, you shall conceive in your womb, and bring forth a son, and shall call his name Yahusha. 32 He shall be great and shall be called the Son of El Elyon: and Yahuah Elohiym shall give unto him the throne of his father David: 33 And he shall reign over the house of Ya`aqov forever; and of his Kingdom there shall be no end.
Luqas (Luke) 1:30-33

Then said Miryam unto the angel: How shall this be, seeing I know not a man? 35 And the angel answered and said unto her: The Ruach Ha’Qodesh shall come upon you, and the power of El Elyon shall overshadow you: therefore, also that holy thing which shall be born of you shall be called the Son of Elohiym.
Luqas (Luke) 1:34-35

To answer the question, then, why does the genealogy of Matthew 1 begin with Avraham? Because the miraculous mt-DNA was created in Sarah (B’sarah) and was completed with the miraculous Y-DNA in Miryam; 42 generations to complete.

This, my friends, is the true mystery of the gospel, and the completion of the prophecy concerning the seed of the woman in Genesis.

The promise made that there would be an Elect is the oldest promise known to man - a promise made before the flood of Noach, and promise made demonstrable in the lives of the prophets, the covenant given to Avraham, which would become and oath to Yitschaq, a law to Ya'aqov, and an everlasting covenant to the house of Yashar'el.

Speak ye now of the glory of Yahuah! His hand is upon the earth with judgment and righteousness in his wings. The hour of the wicked has arrived and they shall not stand in the presence of the righteous king! Shall the wheat be plucked up with the tare? This shall not be so. The tares shall be plucked up and bundled and cast into the fire. The angel has spoken and the sickle has been thrust into the earth that the harvest be made complete. But how fares the Elect?

Let's dig in and find out!

VIDEO: The Dig - For the Elect's Sake

We have explored the ancient history of Esau - now let us see how these two houses developed for the thousands of years since this prophecy was first given.

When we read that Esau was at Mt. Se'iyr -- where was that exactly? Can we know? And what is the course of the relationship between the House of Ya'aqov (Jacob) called Yashar'el (Israel), and the House of Esu (called Esau)?

Surprises abound in this presentation, and that which is revealed maybe things you have not seen before.

Click here to watch the video teaching.

For so many, Chanukkah is a problem. The eight day festival which begins on the twenty-fifth day of the ninth month on the biblical calendar is practiced by those in Judaism, yet it does not have its establishment on this date in the Tanakh. The feast is described in Makkabiym Sheniy (2 Maccabees), which is considered an Apocryphal book, so the Christian church distances itself from the reading. However, the feast is referenced as being practiced by Ha'Mashiach in Yochanon (John) 10:22 (the Greek word there expressly references the rededication of the temple by the Makkabiym using the Greek word εγκαινια - Eggkainea).

We begin our discussion of this important feast with the prayer uttered by the Makkabiym at the time of the rededication. This prayer can be found in your edition of the את Cepher but will not be found in almost all other English Bibles being published today, as the result of a publisher’s decision to limit the books in the Bible to sixty-six for economic reasons, not for spiritual reasons. (See our Scripture Comparison Chart and read Dr. Stephen Pidgeon's article: What is Canonicity?)

Makkabiym Sheniy (2 Maccabees): 2-5

Elohiym be gracious unto you, and remember his covenant that he made with Avraham, Yitschaq, and Ya`aqov, his faithful servants; 3 And give you all a heart to serve him, and to do his will, with a good courage and a willing mind; 4 And open your hearts in his Torah and commandments, and send you peace, 5 And hear your prayers, and be at one with you, and never forsake you in time of trouble.

Makkabiym Sheniy (2 Maccabees): 24-29

And the prayer was after this manner: O Yahuah, Yahuah Elohiym: Creator of all things, who is fearful and strong, and righteous, and merciful, and the only and gracious King, 25 The only giver of all things, the only just, almighty, and everlasting, you that deliver Yashar’el from all trouble, and did choose the fathers, and sanctify them: 26 Receive the sacrifice for your whole people Yashar’el, and guard your own portion, and sanctify it. 27 Gather those together that are scattered from us, deliver them that serve among the heathen, look upon them that are despised and abhorred, and let the heathen know that you are our Elohiym. 28 Punish them that oppress us, and with pride do us wrong. 29 Plant your people again in your holy place, as Mosheh has spoken.

The term Chanukkah is a term derived from the name Enoch – in fact, you could think of it as the feast of Enoch, in one sense. Enoch’s name is the Hebrew is Chanoch חֲנוֹךְ, which is how it is set forth in the את Cepher. Chanoch means “he who is dedicated", as the word for dedicate in Hebrew is Chanak חָנַךְ. The word for dedication in Hebrew, is therefore Chanukkah חֲנֻכָּה. Let’s take a look at how this word appears in the Tanakh portion of the sacred Scriptures. In Bemidbar (Numbers) 7, we see Moshe (Moses) being instructed as to how to dedicate the altar.

Bemidbar (Numbers) 7:84-8:4

This was the dedication of the altar, in the day when it was anointed, by the princes of Yashar’el: twelve chargers of silver, twelve silver bowls, twelve spoons of gold: 85 Each charger of silver weighing a hundred and thirty sheqels, each bowl seventy: all the silver vessels weighed two thousand and four hundred sheqels, after the sheqel of the sanctuary: 86 The golden spoons were twelve, full of incense, weighing ten sheqels apiece, after the sheqel of the sanctuary: all the gold of the spoons was a hundred and twenty sheqels. 87 All the oxen for the ascending smoke offering were twelve bullocks, the rams twelve, the lambs of the first year twelve, with their oblation: and the kids of the goats for sin offering twelve. 88 And all the oxen for the sacrifice of the peace offerings were twenty and four bullocks, the rams sixty, the he goats sixty, the lambs of the first year sixty. This was the dedication of the altar, after that it was anointed. 89 And when Mosheh was gone into the Tabernacle of the assembly to speak with him, then he heard the voice of one speaking unto him from off the mercy seat that was upon the Ark of Testimony, from between the two Keruviym: and he spoke unto him.

And Yahuah spoke unto El־Mosheh, saying: 2 Speak unto El־Aharon, and say unto him: When you light the lamps, the seven lamps shall give light over against the menorah. 3 And Aharon did so; he lighted the lamps thereof over against the menorah, as Yahuah commanded Mosheh. 4 And this work of the menorah was of beaten gold, unto the shaft thereof, unto the flowers thereof, was beaten work: according unto the pattern which Yahuah had showed Mosheh, so he made the menorah.

So you see that at the first dedication (Chanukkah) of the altar, the instruction from Yahuah was to light the menorah. This however, is not the only dedication (Chanukkah) in the Tanakh. Shalomah (Solomon) also made a dedication of the first temple.

Divrei Hayamiym Sheniy (2 Chronicles) 7:1-11

Now when Shalomah had made an end of praying, the fire came down from heaven, and consumed the ascending smoke offering and the sacrifices; and the glory of Yahuah filled the house. 2 And the priests could not enter into the house of Yahuah, because the glory of Yahuah had filled Yahuah’s house. 3 And when all the children of Yashar’el saw how the fire came down, and the glory of Yahuah upon the house, they bowed themselves with their faces to the ground upon the pavement, and worshipped, and praised Yahuah, saying: For he is good; for his mercy endures forever. 4 Then the king and all the people offered sacrifices before Yahuah. 5 And King Shalomah offered a sacrifice of twenty and two thousand oxen, and a hundred and twenty thousand sheep: so the king and all the people dedicated the house of Elohiym. 6 And the priests waited on their offices: the Leviyiym also with instruments of music of Yahuah, which Daviyd the king had made to praise Yahuah, because his mercy endures forever, when Daviyd praised by their ministry; and the priests sounded trumpets before them, and all Yashar’el stood. 7 Moreover Shalomah hallowed the middle of the court that was before the house of Yahuah: for there he offered ascending smoke offerings, and את the fat of the peace offerings, because the brazen altar which Shalomah had made was not able to receive the ascending smoke offerings, and the oblations, and the fat. 8 Also at the same time Shalomah kept the feast seven days, and all Yashar’el with him, a very great assembly, from the entering in of Chamath unto the river of Mitsrayim. 9 And in the eighth day they made a solemn assembly: for they kept the dedication of the altar seven days, and the feast seven days. 10 And on the three and twentieth day of the seventh month he sent the people away into their tents, glad and merry in heart for the goodness that Yahuah had showed unto Daviyd, and to Shalomah, and to Yashar’el his people. 11 Thus Shalomah finished the house of Yahuah, and the king's house: and all that came into Shalomah's heart to make in the house of Yahuah, and in his own house, he prosperously effected.

It is of some interest to those who know of the Feasts of Yahuah (the moediym), that this dedication lasted seven days, with a solemn assembly on the 8^th day, and on the 23^rd day of the seventh month, everyone was sent home (in this case, to their tents). The feast of Cukkoth is the feast which is ordained to occur on the 15^th day of the seventh month (Vayiqra [Leviticus] 23:34-43), which before the Babylonian captivity was called Ethanim, but afterward called Tishri. So the feast would go seven days, from the 15^th to the 21^st (yes, 15, 16, 17, 18, 19, 20, 21), and the eighth day assembly would be held on the 22^nd, which meant Shalomah could rightfully send everyone to their tent on the 23^rd, as carefully set forth in this passage. So here, in this passage, you see that Shalomah practiced a feast of Chanukkah at the same time as Cukkoth in the dedication (Chanukkah) of the first Temple.

We might be curious then, if such a dedication (Chanukkah) happened at the rebuilding of the second temple. If we look, we will discover as you might expect, with one surprise.

Ezra v’Nechemyahu (Ezra) 6:15-22

And this house (the second temple) was finished on the third day of the month Adar, which was in the sixth year of the reign of Dareyavesh the king. 16 And the children of Yashar’el, the priests, and the Leviyiym, and the rest of the children of the captivity, kept the dedication of this house of Elohiym with joy, 17 And offered at the dedication of this house of Elohiym a hundred bullocks, two hundred rams, four hundred lambs; and for a sin offering for all Yashar’el, twelve he goats, according to the number of the tribes of Yashar’el. 18 And they set the priests in their divisions, and the Leviyiym in their courses, for the service of Elohiym, which is at Yerushalayim, as it is written in the cepher of Mosheh. 19 And the children of the captivity kept the Pecach upon the fourteenth day of the first month. 20 For the priests and the Leviyiym were purified together, all of them were pure, and killed the Pecach for all the children of the captivity, and for their brethren the priests, and for themselves. 21 And the children of Yashar’el, which were come again out of captivity, and all such as had separated themselves unto them from the filthiness of the heathen of the land, to seek Yahuah Elohai of Yashar’el, did eat, 22 And kept the Feast of Matstsah seven days with joy: for Yahuah had made them joyful, and turned the heart of the king of Ashshur unto them, to strengthen their hands in the work of the house of Elohiym, the Elohai of Yashar’el.

Bearing in mind that the Feast of Dedication as practiced by Shalomah was a seven day feast, with a solemn assembly on the eighth day, it is likely that the dedication of the Second Temple kept the dedication (Chanukkah) in the same manner. However, we see that the Second Temple was completed in the last month of the year, and then Ezra goes on to relate that Pecach and Matstsah were kept, and that Matstsah was kept for seven days. This places the second Chanukkah contemporaneous with the Feast of Matstsah – the feast of unleavened bread. This too is an eight day feast, with the solemn assembly (Pecach) preceding the seven day feast (Matstsah). However, this feast occurs in the first month of the year, in the month of Aviv (Nisan).

The feast that is practiced now among the Yahudiym called Chanukkah is practiced beginning on the 25^th day of the ninth month. Before we get into that, consider that the Roman church struggled to reconcile this feast with its traditional Sol Invictus (son god) worship, which occurred three days after the winter solstice, when the return of the sun could be confirmed. The Gregorian calendar had to make a few adjustments. The traditional calendar continued to reflect the biblical numeration, calling the seventh month September, the eighth month October, the ninth month November, and the tenth month December. Chanukkah, the eight day festival was to be practiced in the ninth month (November); however, if it were moved out a month, and the days of the month were restructured to make the third day following the winter solstice the twenty-fifth day, it would be possible to reconcile to the two practices, thereafter creating Christmas – designed to be an eight day festival to coincide with the celebration of the circumcision of Christ on the first day of January, the new year. The Feast of Circumcision is practiced in the Eastern Orthodox Church and is celebrated by some churches of the Anglican Communion and virtually all Lutheran churches. It formerly appeared in the pre-1960 General Roman Calendar, but it has now – as you might imagine – been changed to be a feast dedicated to Mary.

The story of Chanukkah that is with us today concerns the rededication of the Second Temple by Yahudah Makkabiy (Judah the Hammer), as is related in the Cepher Makkabiym Sheniy (2 Maccabees). This is a book that is included in the את Cepher.

Makkabiym Sheniy (2 Maccabees) 1:9, 17-36

And now see that ye keep the Feast of Chanukkah in the month Kiclev.

Blessed be our Elohiym in all things, who has delivered up the wicked. 18 Therefore whereas we are now purposed to keep the purification of the Temple upon the five and twentieth day of the month Kiclev, we thought it necessary to certify you thereof, that ye also might keep it, as the Feast of Chanukkah, and of the fire, which was given us when Nechemyahu offered sacrifice, after that he had built the Temple and the altar. 19 For when our fathers were led into Persia, the priests that were then devout took the fire of the altar privily and hid it in a hollow place of a pit without water, where they kept it sure, so that the place was unknown to all men. 20 Now after many years, when it pleased Elohiym, Nechemyahu, being sent from the king of Persia, did send of the posterity of those priests that had hid it to the fire: but when they told us they found no fire, but thick water; 21 Then commanded he them to draw it up, and to bring it; and when the sacrifices were laid on, Nechemyahu commanded the priests to sprinkle the wood and the things laid thereupon with the water. 22 When this was done, and the time came that the sun shone, which afore was hid in the cloud, there was a great fire kindled, so that every man marveled. 23 And the priests made a prayer while the sacrifice was consuming, I say, both the priests, and all the rest, Yonathan beginning, and the rest answering thereunto, as Nechemyahu did. 24 And the prayer was after this manner: O Yahuah, Yahuah Elohiym: Creator of all things, who is fearful and strong, and righteous, and merciful, and the only and gracious King, 25 The only giver of all things, the only just, almighty, and everlasting, you that deliver Yashar’el from all trouble, and did choose the fathers, and sanctify them: 26 Receive the sacrifice for your whole people Yashar’el, and guard your own portion, and sanctify it. 27 Gather those together that are scattered from us, deliver them that serve among the heathen, look upon them that are despised and abhorred, and let the heathen know that you are our Elohiym. 28 Punish them that oppress us, and with pride do us wrong. 29 Plant your people again in your holy place, as Mosheh has spoken. 30 And the priests sung psalms of thanksgiving. 31 Now when the sacrifice was consumed, Nechemyahu commanded the water that was left to be poured on the great stones. 32 When this was done, there was kindled a flame: but it was consumed by the light that shined from the altar. 33 So when this matter was known, it was told the king of Persia, that in the place, where the priests that were led away had hid the fire, there appeared water, and that Nechemyahu had purified the sacrifices therewith. 34 Then the king, inclosing the place, made it holy, after he had tried the matter. 35 And the king took many gifts and bestowed thereof on those whom he would gratify. 36 And Nechemyahu called this thing Naphthar, which is as much as to say, a cleansing: but many men call it Nephu.

So, for those of you who asked themselves the question, should I practice this feast of dedication, this feast of Chanukkah? One answer can be had with the question: what would Yahusha do (WWYD)? And that answer is had in the Besorah Yochanon:

Yochanon (John) 10:22-30

And it was at Yerushalayim the Feast of Chanukkah, and it was winter. 23 And Yahusha walked in the Temple in Shalomah's Porch. 24 Then came the Yahudiym round about him, and said unto him: How long do you make us to doubt? If you be Ha’Mashiach, tell us plainly. 25 Yahusha answered them, I told you, and ye believed not: the works that I do in my Father's name, they bear witness of me. 26 But ye believe not, because ye are not of my sheep, as I said unto you. 27 My sheep hear my voice, and I know them, and they follow me: 28 And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. 29 My Father, which gave them to me, is greater than all; and no man is able to pluck them out of my Father's hand. 30 I and my Father are yachad.

Without getting into the establishment of the four seasons, Scriptures allow for the seasons to be appointed by the relationship of the sun and the moon. Therefore, Spring begins with the vernal equinox, Summer begins at the summer solstice, Autumn begins at the autumnal equinox, and Winter begins on the winter solstice. This means that the Feast of Chanukkah that was occurring at the time of this occurrence was not in the seventh month (September or October) as would be the case if it were being practiced contemporaneous to the Feast of Cukkoth, and it most assuredly rules out the Feast of Matstsah. The indication in the verse is that it happened in winter, which is consistent with the 25^th day of the ninth month of the Hebrew year. In short, Ha'Mashiach practiced the Feast of Chanukkah which began on the 25^th day of the ninth month, as specified in 2 Maccabees.

Should you practice Chanukkah? I can’t speak for you, but I love the feasts set forth in the Sacred Word. Let us celebrate the Sabbath, the spring feasts of Pecach, Matstsah, and Bikoor, the wheat harvest feast of Shavu’oth, the fall feasts of Yom Teru’ah, Yom Kippuriym, and Cukkoth, and let us rededicate ourselves to do it again next year by lighting the fire of the temple in our hearts for the eight days of Chanukkah.

Chanukkah – The Foundation (originally published on 12/16/2014)

Chanukkah is a very interesting feast – a feast (as practiced) that is not mentioned in the Tanakh, but is mentioned in the Gospels, yet is practiced by the Yahudiym and not the Christians. Oh, the intrigue of it all!

Providentially, we have included those scriptures that set out the feast and its true meaning in the את Cepher. Let us start with the foundation.

Bemidbar (Numbers) 7:84

This was the dedication (חֲנֻכָּה chanukkah) of the altar, in the day when it was anointed, by the princes of Yashar’el: twelve chargers of silver, twelve silver bowls, twelve spoons of gold:

While the word chanukkah is self-explanatory, its root is a bit revealing. While the most obvious root is the word חָנַך chanak, which means to initiate or discipline; to dedicate or to train up, the proper noun form of the word is חֲנוֹך Chanoch or Enoch, a name which looms large in the history of scripture, and which means the dedicated one.

Divrei Hayamiym Sheniy (2 Chronicles) 7:1-3

Now when Shalomah had made an end of praying, the fire came down from heaven, and consumed the ascending smoke offering and the sacrifices; and the glory of Yahuah filled the house. 2 And the priests could not enter into the house of Yahuah, because the glory of Yahuah had filled Yahuah’s house. 3 And when all the children of Yashar’el saw how the fire came down, and the glory of Yahuah upon the house, they bowed themselves with their faces to the ground upon the pavement, and worshipped, and praised Yahuah, saying: For he is good; for his mercy endures forever.

If you are wondering about the phrase “for he is good, and his mercy endures forever", in the Hebrew it is: Kee tov, kee la’olam chesed

One question that comes to mind reading this bit of history is: Do we believe or do we not believe? We have seen so many things in our lifetimes that can only be called remarkable, and that would have been unthinkable to even our grandparents, yet can we not believe the things of Yah? The testimony here is that the glory (kavod) of Yahuah filled the temple of Shalomah, and brought fire to consume the offering. The presence of the glory of Yahuah was something carefully tracked by the Leviyim ministering to the altar, and they noticed when the presence departed following the death and resurrection of Mashiach.

Divrei Hayamiym Sheniy (2 Chronicles) 7:4-6

Then the king and all the people offered sacrifices before Yahuah. 5 And King Shalomah offered a sacrifice of twenty and two thousand oxen, and an hundred and twenty thousand sheep: so the king and all the people dedicated (חָנַך chanak) the house of Elohiym. 6 And the priests waited on their offices: the Leviyiym also with instruments of music of Yahuah, which Daviyd the king had made to praise Yahuah, because his mercy endures forever, when Daviyd praised by their ministry; and the priests sounded trumpets before them, and all Yashar’el stood.

Here is a passage near to my heart. The Leviyim (Levites) played the songs of David on the instruments which David had made for the purpose of praising Yahuah. The term here for praise is יָדָה yada. This word has so much to offer, let us consider it for just a moment.

Yada is construed to mean: to use (i.e. hold out) the hand; physically, to throw (a stone, an arrow) at or away; especially to revere or worship (with extended hands); intensively, to bemoan (by wringing the hands); to cast out, to make confession, to praise, to shoot, and to give thanks or make thanksgiving.

Yada is made up of two words in the derash understanding: namely Yah and da. Yah is the shortened version of Ehayah (I AM), and means the I part of I AM. But what about da?

Da is actually found in the Strong’s as only an Aramaic (Syrian) word,דאָּ da', which mean this one. Its corresponding Hebrew word isהזֶ zeh, which means: of him; the one; the other; than the other, the same; such a one that; these; this man; on this side; and on that side.

Don’t give up on me here, we are about to get to some interesting information. While one use of the term zeh is as described above, consider that the word zeh (Strong’s 2089) also means a sheep, or lamb, as in chinnay hua zeh Elohiym! Behold, the Lamb of God!

Now consider the derash of Yada – I AM the Lamb!

While we’re here, let’s consider one of the sod meanings of the term, namely its tedusha. Here we have yod, dalet, heh. Heh is the window, meaning behold. Dalet is the door. Yod is the hand (yad) of Elohiym. Yada therefore means: Behold: the doorway to the hand of Yah. But yada also means to know. Yada, yada . . . you know, you know.

But what is eternal life?

Yochanon (John) 17:3

And this is life eternal (chayim olam), that they might know (yada) you the only true Elohiym, and Yahusha Ha'Mashiach, whom you have sent.

Let us return to the foundation of Chanukkah, shall we?

Divrei Hayamiym Sheniy (2 Chronicles) 7:7-11

Moreover Shalomah hallowed the middle of the court that was before the house of Yahuah: for there he offered ascending smoke offerings, and את the fat of the peace offerings, because the brazen altar which Shalomah had made was not able to receive the ascending smoke offerings, and the oblations, and the fat. 8 Also at the same time Shalomah kept the feast seven days, and all Yashar’el with him, a very great assembly, from the entering in of Chamath unto the river of Mitsrayim. 9 And in the eighth day they made a solemn assembly: for they kept the dedication (חֲנֻכָּה chanukkah) of the altar seven days, and the feast seven days. 10 And on the three and twentieth day of the seventh month he sent the people away into their tents, glad and merry in heart for the goodness that Yahuah had showed unto Daviyd, and to Shalomah, and to Yashar’el his people. 11 Thus Shalomah finished the house of Yahuah, and the king's house: and all that came into Shalomah's heart to make in the house of Yahuah, and in his own house, he prosperously effected.

First, we can see the date of this feast, because we know that on the 23^rd day of the seventh month the people were sent away, that places the beginning of the eight day celebration on the 15^th of the seventh month (15, 16, 17, 18, 19, 20, 21, 22 = eight days).

Vayiqra (Leviticus) 23:33-37

And And Yahuah spoke unto Mosheh, saying: 34 Speak unto the children of Yashar’el, saying: The fifteenth day of this seventh month shall be the Feast of Cukkoth for seven days unto Yahuah. 35 On the first day shall be a holy assembly: ye shall do no servile work therein. 36 Seven days ye shall offer an offering made by fire unto Yahuah: on the eighth day shall be a holy assembly unto you; and ye shall offer an offering made by fire unto Yahuah: it is a solemn assembly; and ye shall do no servile work therein. 37 These are the feasts of Yahuah, which ye shall proclaim to be holy assemblies, to offer an offering made by fire unto Yahuah, an ascending smoke offering, and an oblation, a sacrifice, and drink offerings, everything upon his day:

Therefore, the first feast of dedication (Chanukkah) was held by Shalomah on the feast of Cukkoth. However, Shalomah added an eighth day for a solemn assembly. This number of days will come back as we further explore this feast.

Before going on, let’s consider the issue of capital letters, because they do make a difference. The term for nations, for instance, is goyim. Yet, once it is capitalized, it becomes Goyim, which is then translated not at gentiles, but as Gentiles. The word for the people other than those of Yahudah (Judah) in the Greek is ethnos, but when translated become Gentiles, as though Gentile was a race of people. Now, the average Christian claims their heritage as a Gentile (from the country of Gentilia?!). There are no capital letters in the Hebrew. There are safit letters, but such letters end a word, they don’t begin the word. So, the word chanukkah is different than the word Chanukkah. It is one thing to make dedication during a feast, it is another to engage the Feast of Dedication.

Chanukkah – The Rededication of the Temple (originally published on 12/17/14)

The Feast of Chanukkah (with a capital “C") is actually established in the cepheriym of the Makkabiym (Maccabees) – books not written at the time of the Septuagint, and so ignored by the Rabbis, and discounted therefore by the emerging Roman church in its mixed theology of blindly adopted Rabbinical attitudes while hosting long-lasting anti-Judaism.

Makkabiym Ri’shon (1 Maccabees) 4:36-41

Then said Yahudah and his brethren: Behold, our enemies are discomfited: let us go up to cleanse (qadash) and dedicate (chanak) the sanctuary. 37 Upon this all the host assembled themselves together and went up into Mount Tsiyon. 38 And when they saw the sanctuary desolate, and the altar profaned, and the gates burned up, and shrubs growing in the courts as in a forest, or in one of the mountains, yea, and the priests' chambers pulled down; 39 They rent their clothes, and made great lamentation, and cast ashes upon their heads, 40 And fell down flat to the ground upon their faces, and blew an alarm with the shofars, and cried toward heaven. 41 Then Yahudah appointed certain men to fight against those that were in the fortress, until he had cleansed the sanctuary.

The desire of the descendants of Yashar'el, having pushed back their enemies from the Temple, was to cleanse and dedicate the sanctuary. Central to their grief upon its rediscovery, was finding that the altar had been profaned. Is such a thing really significant, or wouldn’t it be possible just to sweep this information under the rug, clean it up a little bit, and go back to using it as before? Isn’t that the American way? Maybe, but it is not the way of Beit Yashar'el under the guidance of the family called the Hammers (Makkabiym).

Makkabiym Ri’shon (1 Maccabees) 4:42-46

So he chose priests of blameless conversation, such as had pleasure in the Torah: 43 Who cleansed the sanctuary and bore out the defiledstones into an unclean place. 44 And when as they consulted what to do with the altar of ascending smoke offerings, which was profaned; 45 They thought it best to pull it down, lest it should be a reproach to them, because the heathen had defiled it: wherefore they pulled it down, 46 And laid up the stones in the mountain of the Temple in a convenient place, until there should come a prophet to show what should be done with them.

The recitation in Makkabiym Ri'shon indicates that the Greeks had sacrificed a pig on the altar and required that the high priest and his sons eat of the pig that had been slaughtered. All of them refused and gave up their lives to avoid defilement. Can we say the same? Or do we allow anything and everything to be sacrificed on our altar, even those things that openly confess their desire to be exclusively the defilement of the faith?

Makkabiym Ri’shon (1 Maccabees) 4:47-51

Then they took whole stones according to the Torah and built a new altar according to the former; 48 And made up the sanctuary, and the things that were within the Temple, and hallowed the courts. 49 They made also new holy vessels, and into the Temple they brought the menorah, and the altar of ascending smoke offerings, and of incense, and the table. 50 And upon the altar they burned incense, and the lamps that were upon the menorah they lighted, that they might give light in the Temple. 51 Furthermore they set the loaves upon the table, and spread out the veils, and finished all the works which they had begun to make.

We begin with the understanding that those rebuilding the altar and the cleansing of the Temple did so in accord with the Torah. As we consider this Feast of Dedication, this Feast of Chanukkah, let us again rededicate ourselves with whole stones according to the Torah.

Makkabiym Ri’shon (1 Maccabees) 4:52-59

Now on the five and twentieth day of the ninth month, which is called the month Kiclev, in the hundred forty and eighth year, they rose up early in the morning, 53 And offered sacrifice according to the Torah upon the new altar of ascending smoke offerings, which they had made. 54 Look, at what time and what day the heathen had profaned it, even in that was it dedicated (chanak) with songs, and citherns, and harps, and cymbals. 55 Then all the people fell upon their faces, worshipping and praising the Elohiym of heaven, who had given them good success. 56 And so they kept the dedication (chanukkah) of the altar eight days and offered ascending smoke offerings with gladness and sacrificed the sacrifice of deliverance and praise. 57 They decked also the forefront of the Temple with crowns of gold, and with shields; and the gates and the chambers they renewed and hanged doors upon them. 58 Thus was there very great gladness among the people, for that the reproach of the heathen was put away. 59 Moreover Yahudah and his brethren with the whole assembly of Yashar’el ordained, that the days of the dedication (chanukkah) of the altar should be kept in their season from year to year by the space of eight days, from the five and twentieth day of the month Kiclev, with mirth and gladness.

The keeping of this feast of rededication for eight days as found in the Cepher Makkabiym Ri’shon was intended to be in strict accord with the Torah. Therefore, the keeping of eight days is predicated upon the eight day feast held by Shalomah in the dedication of the first Temple. Take a look at 4:47: Then they took whole stones according to the Torah, and built a new altar according to the former.

For those who practice Chanukkah, mostly those of the Jewish faith or tradition, there is nothing in scripture concerning the miraculous burning of the candles for eight days.

However, as I mentioned in the previous post, the Feast of Chanukkah as practiced in the ninth month does not appear in the Tanakh at all. Rather, in appears in the first two cepheriym of the Makkabiym, and the practice is directly referenced in the Besorah Yochanon (the Gospel of John):

Y0chanon (John) 10:22-23

And it was at Yerushalayim the Feast of Chanukkah, and it was winter. 23 And Yahusha walked in the Temple in Shalomah's Porch.

Wha-a-a-a-a-a-t?!? Yahusha went up to Yerushalayim for the Feast of Chanukkah? Yes, that is the case. Therefore, when asking the question WWJD (what would Jesus do?), the answer is, he would go up to Yerushalayim for the Feast of Chanukkah.

Chanukkah – A Prayer (originally published on 12.18.14)

We have learned now why the feast was held for eight days, because the Feast of Dedication under the guidance of the Makkabiym was held in accord with the former, and Shalomah held the former for eight days. Even today, the feast is eight days, as is Cukkoth, which rounds up its seven days as prescribed under the mitzvah of the Torah, with Simcah Torah – a day to celebrate the joy of the Torah.

However, there is a question as to why the Makkabiym elected to begin the Feast of Chanukkah on the twenty-fifth day of the ninth month. And the answer is, because Nechemyah restored the fire of the altar on that date.

Makkabiym Sheniy (2 Maccabees) 1:17-23

Blessed be our Elohiym in all things, who has delivered up the wicked. 18 Therefore whereas we are now purposed to keep the purification of the Temple upon the five and twentieth day of the month Kiclev, we thought it necessary to certify you thereof, that ye also might keep it, as the Feast of Chanukkah, and of the fire, which was given us when Nechemyahu offered sacrifice, after that he had built the Temple and the altar. 19 For when our fathers were led into Persia, the priests that were then devout took the fire of the altar privily and hid it in a hollow place of a pit without water, where they kept it sure, so that the place was unknown to all men. 20 Now after many years, when it pleased Elohiym, Nechemyahu, being sent from the king of Persia, did send of the posterity of those priests that had hid it to the fire: but when they told us they found no fire, but thick water; 21 Then commanded he them to draw it up, and to bring it; and when the sacrifices were laid on, Nechemyahu commanded the priests to sprinkle the wood and the things laid thereupon with the water. 22 When this was done, and the time came that the sun shone, which afore was hid in the cloud, there was a great fire kindled, so that every man marveled. 23 And the priests made a prayer while the sacrifice was consuming, I say, both the priests, and all the rest, Yonathan beginning, and the rest answering thereunto, as Nechemyahu did.

Before we look at this prayer, consider what would be their petition on the restoration of the second temple. Now, consider this prayer as a prayer you might use at the Feast of Chanukkah:

Makkabiym Sheniy (2 Maccabees) 1:24-29

O Yahuah, Yahuah Elohiym: Creator of all things, who is fearful and strong, and righteous, and merciful, and the only and gracious King, 25 The only giver of all things, the only just, almighty, and everlasting, you that deliver Yashar’el from all trouble, and did choose the fathers, and sanctify them: 26 Receive the sacrifice for your whole people Yashar’el, and guard your own portion, and sanctify it. 27 Gather those together that are scattered from us, deliver them that serve among the heathen, look upon them that are despised and abhorred, and let the heathen know that you are our Elohiym. 28 Punish them that oppress us, and with pride do us wrong. 29 Plant your people again in your holy place, as Mosheh has spoken.

And now we conclude this practice of Chanukkah with the lighting of the lights that would remind us of the light that shined from the altar by the bringing of the fire of the altar.

Makkabiym Sheniy (2 Maccabees) 1:30-36

And the priests sung psalms of thanksgiving. 31 Now when the sacrifice was consumed, Nechemyahu commanded the water that was left to be poured on the great stones. 32 When this was done, there was kindled a flame: but it was consumed by the light that shined from the altar. 33 So when this matter was known, it was told the king of Persia, that in the place, where the priests that were led away had hid the fire, there appeared water, and that Nechemyahu had purified the sacrifices therewith. 34 Then the king, inclosing the place, made it holy, after he had tried the matter. 35 And the king took many gifts and bestowed thereof on those whom he would gratify. 36 And Nechemyahu called this thing Naphthar, which is as much as to say, a cleansing: but many men call it Nephu.

And all the people gathered themselves together as one man into the street that was before the water gate; and they spoke unto Ezra the scribe to bring the Cepher of the Torah of Mosheh, which Yahuah had commanded to Yashar’el. 2 And Ezra the priest brought the Torah before the assembly both of men and women, and all that could hear with understanding, upon the first day of the seventh month.
Nechemiah (Nehemiah) 8:1-2

The seventh month is a month worthy of a bit of consideration. Under the Gregorian calendar as practiced in the West, we all know the seventh month as the month of July, but it begs the question as to why month number 9 has the prefix “sept" which means seventh, why month number 10 has the prefix “oct" which means eighth, why month number 11 has the prefix “nov" which means ninth, and why month number 12 has the prefix “dec" which means tenth.

In the Ivriyt (Hebrew), we have two names for the seventh month: the original name Ethaniym, and its Babylonian derivative, and now the modern Jewish, name Tishrei. Either way, it is on the first day of this month.

And he read therein before the street that was before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the Cepher of the Torah. 4 And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithyahu, and Shema, and Anayah, and Uriyahu, and Chilqiyahu, and Ma`aseyahu, on his right hand; and on his left hand, Pedayahu, and Miysha’el, and Malkiyahu, and Chashum, and Chashbaddanah, Zakaryahu, and Meshullam. 5 And Ezra opened the cepher in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up: 6 And Ezra blessed Yahuah, the great Elohiym. And all the people answered: Amein, Amein, with lifting up their hands: and they bowed their heads, and worshipped Yahuah with their faces to the ground. 7 Also Yeshua, and Baniy, and Sherevyah, Yamiyn, Aqquv, Shabbathai, Hodiyah, Ma`aseyahu, Qeliyta, Azaryahu, Yozavad, Chanan, Pelayah, and the Leviyiym, caused the people to understand the Torah: and the people stood in their place. 8 So they read in the cepher in the Torah of Elohiym distinctly, and gave the sense, and caused them to understand the reading.
Nechemiah (Nehemiah) 8:3-8

And so it was that the Torah was read to the people of Yerushaliym on this first day of the seventh month. Now consider the instruction given to the people on this day:

And Nechemyahu, which is the Tirshatha, and Ezra the priest the scribe, and the Leviyiym that taught the people, said unto all the people: This day is holy unto Yahuah Elohaykem; mourn not, nor weep. For all the people wept, when they heard the words of the Torah. 10 Then he said unto them: Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our Adonai: neither be ye sorry; for the joy of Yahuah is your strength. 11 So the Leviyiym stilled all the people, saying: Hold your peace, for the day is holy; neither be ye grieved. 12 And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them.
Nechemiah (Nehemiah) 8:9-12

As we enter into our feast of Thanksgiving, I call you to this same joy and to this same feast. We do not have the benefit of a feast called by Yah, as His fall feasts have been completed for the year. Yet we have an opportunity to give thanks nonetheless, and to contemplate the things about which we should be thankful and should give thanks between that feast Cukkoth (Tabernacles) - which celebrates that time when Yah tabernacled among us, and the feast of dedication (or rededication) called after the name Chanoch (Enoch) which means dedication, namely Chanukah. This then can become a season of thanksgiving – day after day – for the joy of Yahuah is our strength.

Chag semeach, yom yada!

And Shabbathai and Yozavad, of the chief of the Leviyiym, had the oversight of the outward business of the house of Elohiym. 17 And Mattanyahu the son of Miyka, the son of Zavdiy, the son of Acaph, was the principal to begin the thanksgiving in prayer: and Baqbuqyah the second among his brethren, and Avda the son of Shammua, the son of Galal, the son of Yeduthun. 18 All the Leviyiym in the holy city were two hundred fourscore and four. 19 Moreover the porters, Aqquv, Talmon, and their brethren that did guard the gates, were a hundred seventy and two.
Nechemiah (Nehemiah) 11:16-19

Verse 17 gives to us in this text a couple of key words. The word "principal" is in the Hebrew, of course, rosh; the word "begin" is techillah; the word "thanksgiving" is yada, and the word "prayer" is tephillah.

The word yada is an important word in the study of scripture. הדי yâdâ means in its common application to use (that is, hold out) the hand; physically to throw (a stone, an arrow) at or away; especially to revere or worship (with extended hands); intensively to bemoan (by wringing the hands): - cast (out), (make) confess (-ion), praise, shoot, (give) thank (-ful, -s, -sgiving).

So, we begin this season with the blessing: Chag semeach, yom yada!

The substance of things hoped for:

Let us continue on our faith journey and consider the substance of things hoped for. Here, we have an interesting roster of things to consider. What are the things for which we raise our hopes?

I remember a saying that was taught to me many years ago: Expect nothing and you will not be disappointed. Yet we hope for things, do we not?

Winston Churchill once declared that Russia was “a riddle wrapped in a mystery inside an enigma." His definition continues to have a certain validity, even in our age of the increase of knowledge as per Daniy’el (Daniel) 12:4. Yet, having traveled to Russia on several occasions, and having been a lover of Russian art, ballet, and music since my teen years, I tend to think not of Russia herself, but in terms of the Russian people. To me, the Russians have lived over the centuries under a condition of completely crushed hopes, and so the struggle of the Russians is a condition of interpersonal conflict, where there is a drive to suppress the urge to hope for a better life in order to manage the high probability of such a hope being utterly demolished. And there, even with the knowledge that such hopes will be completely dashed with the rise of the next monarch to power, a small itch of hope nonetheless sneaks in, only to be unceremoniously crushed again. Those who survive this spiral will then live to do it yet again. The average Russian life over the centuries can be described as hope crushed, do it again!

So, then, are there things about which we can hope, that are not subject to the destructive forces of the cynics around us (and you know who I’m talking about – the person who can’t wait to rain on the parade of someone else, who revels in destroying the dreams and hopes of others, and for no other reason than to inflict emotional pain)?

In communist countries, and other countries where all of the property is claimed to be owned by the central government, people do not smile or laugh in public, for to do so is to make the claim in public that you have something about which you are happy or joyous. Such a presentation in these kinds of nations is an invitation to trouble because someone will come to where you live to see what it is that is making you so happy. To the pagan, the thing bringing joy will most assuredly be something material.

Yet, as we continue our exploration into the meaning of the word faith, let us consider again the controversial words of Pa’al:

Stand fast therefore in the liberty wherewith Mashiach has made us free and be not entangled again with the yoke of bondage. 2 Behold, I Pa’al, set forth as concerning you, except that Mashiach was circumcised, none of ye benefit. 3 For I testify again to every man that is circumcised, that he is a debtor to do the whole Law; 4 Ye are abolished from Mashiach; whosoever are justified by the Law; ye are fallen from grace.
Galatiym (Galatians) 5:1-4

Before continuing any further, let us take a look at the key word in this passage above, which in my view is the word justification. The Greek word that is used here is δικαιοω dikaioo (Strong's Greek Dictionary 1344, which means in the first instance to render innocent. This word is taken from the root δικαιος dikaios (Strong’s Greek Dictionary 1342), which means equitable in character or act, and by implication, innocent, or holy. While the word justification is a proper interpretation, it is better understood as to be found innocent:

Ha’Mashiach is become of no effect unto you, whosoever of you are seeking to be found innocent or to be holy by the Torah; ye are fallen from grace.

We have previously distinguished holiness from righteousness, righteousness being in its essence lawfulness, the keeping of the whole of the Torah. Consider the words of Yahusha

And when he was gone forth into the way, there came one running, and kneeled to him, and asked him: Good Rabbi, what shall I do that I may inherit eternal life? 18 And Yahusha said unto him: Why do you call me good? There is none good but one, that is, Elohiym. 19 You know the commandments,

Do not break wedlock
Do not kill
Do not steal
Do not bear false witness
Defraud not
Honor your father and your mother.
20 And he answered and said unto him: Rabbi, all these have I observed from my youth. 21 Then Yahusha beholding him loved him and said unto him: One thing you lack: go your way, sell whatsoever you have, and give to the poor, and you shall have treasure in heaven: and come, take up your cross, and follow me. 22 And he was sad at that saying: and went away grieved: for he had great possessions. 23 And Yahusha looked round about and said unto his Talmidiym: How hardly shall they that have riches enter into the Kingdom of Elohiym! 24 And the Talmidiym were astonished at his words. But Yahusha answered again, and said unto them: Children, how hard is it for them that trust in riches to enter into the Kingdom of Elohiym! 25 It is easier for a rope to go through the eye of a needle, than for a rich man to enter into the Kingdom of Elohiym.
Marqus (Mark) 10:17-25

Now consider the addition taken from fragments gathered by Eusibeus known as the gospel according to the Hebrews:

[The other of the rich men said to him: Adonai, what good thing shall I do and live? He said unto him: Man, perform the Torah and the prophets. He answered him: I have performed them. He said unto him: Go, sell all that you have and divide it to the poor and come, follow me. But the rich man began to scratch his head, and it did not please him. And Yahusha said to him: How do you say: I have performed the Torah and the prophets, seeing that it is written in the Torah: You shall love your neighbor as yourself, and behold many of your brethren, sons of Avraham, are clad with dung, dying for hunger, and your house is full of much goods, and there goes out from you nothing at all unto them. And he turned and said to Shimon, his Talmidi, sitting by him: Shimon, son of Yonah, it is easier for a camel to enter through the eye of a needle than a rich man into the kingdom of the heavens.]

So, we see righteousness in its ultimate definition; yet, this is different than holiness. In the Hebrew, the word righteousness is tsedeqah, while the word holiness is qadosh. Tsedeqah means in its first instance lawfulness – acting rightly with the instruction of Yah. Qadosh, on the other hand is being set apart in sacredness. Let us consider more of the words of Pa’al:

For we through the Ruach wait for the hope of righteousness by faith. 6 For in Yahusha Ha’Mashiach neither circumcision avails anything, nor uncircumcision; but faith in fervent love. 7 Ye did run well; who did hinder you that ye should not obey the Truth? 8 This persuasion comes not of him that calls you. 9 A little leaven leavens the whole lump.

Galatiym (Galatians) 5:5-9

Therefore, the substance of things hoped for by the Am Qodeshiym (the set apart people, or sacred people) is that which is driven by the Ruach – not apart from the brit chadashah – the breathing of the Torah into the heart, mind and soul by the Ruach Ha’Qodesh. Yirmeyahu (Jeremiah) 31:31; Ivriym (Hebrews) 8:8.

So Pa’al declares that we wait for the hope of righteousness by faith. Consider our studies so far: righteousness is lawfulness to the instruction (Torah) of Yah, and faithfulness is our moral fidelity to his ethos. He then goes on to declare that our faith in Yahusha Ha’Mashiach is in works by love. Yahusha discusses the nature of this love with particularity:

And Yahusha answered him: The first of all the commandments is, Hear, O Yashar’el; Yahuah Elohaynu, Yahuah is one: 30 And you shall love את Yahuah Elohayka with all your heart, and with all your soul, and with all your mind, and with all your strength: this is the first commandment. 31 And the second is like, namely this, You shall love your neighbor as yourself.

Marqus (Mark) 12:29-31

We see now that the hope of lawfulness to the instruction (Torah) of Yah is by our moral fidelity to Yahusha Ha’Mashiach and his ethos in works by the love of Yahuah Elohaycha with all your heart, and with all your soul, and with all your mind, and with all your strength, and by the love of your neighbor as yourself.

Pa’al however, gives us further details in his discussion, a writing where we may find a portion of the roster of those things which are the substance of things hoped for. But first, let’s consider those things which are not intended to be on the list:

Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, 20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, 21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the Kingdom of Elohiym.\

Galatiym (Galatians) 5:19-21

Reflect, for just a moment, on those values that are promoted by Hollywood. In fact, consider these as a checklist to take to the movies the next time you attend, and see how many of them are promoted in a favorable light.

We can take the time to review a preliminary list of the substance of things hoped for in the Ruach. The Scriptures gives us again the sevenfold doctrine of His whole creation.

Afterwards, in the seventh week, a perverse generation shall arise; abundant shall be its deeds, and all its deeds perverse. During its completion, the righteous shall be selected from the everlasting plant of righteousness; and to them shall be given the sevenfold doctrine of his whole creation.

Chanoch (Enoch) 93:12

We begin then the seven manifestations of the Ruach:

And the Ruach Yahuah shall rest upon him, the Ruach Chokmah and Biynah, the Ruach Etsah and Gevurah, the Ruach Da’ath and of the Yir’ah of Yahuah.

Yeshayahu (Isaiah) 11:2

In the Hebrew, this reads as follows:

U na’tsah Aylev Ruach Yahuah, Ruach Chokmah u biynah, Ruach etsah, u gibburah, Ruach da’ath u yir’ah Yahuah

Therefore the Ruach is manifest in seven pluralities:

Ruach Yahuah

Ruach Chokmah (wisdom)

Ruach Biynah (understanding)

Ruach Etsah (counsel)

Ruach Gibburah (might)

Ruach Da’ath (knowledge)

Ruach Yir’ah (reverence)

Here, then, is the first roster of things about which we might have hope. The substance of things hoped for in the first instance is the Spirit of Yahuah, the Spirit of Wisdom, the Spirit of Understanding, the Spirit of Counsel, the Spirit of Might, the Spirit of Knowledge and the Spirit of Reverence – or the fear of Yahuah (which is the beginning of Wisdom).

Pa’al continues with this roster, telling us of the Gifts (מַתָּנָה mattanah) of the Ruach:

But the manifestation of the Ruach is given to every man to profit withal. For to one is given by the Ruach

1. the word of wisdom (chokmah);
2. to another the word of knowledge (da’ath) by the same Ruach;
3. to another faith (emunah) by the same Ruach;
4. to another the gifts of healing (מַרְפֵּא marpe') by the same Ruach;
5. to another the working of miracles (מוֹפֵת mowpheth);
6. to another prophecy (נְבוּאָה nevu'ah); to another discerning of ruachoth;
7. to another diverse kinds of tongues (לָשׁוֹן lashon); to another the interpretation of tongues:

But all these works that one and the selfsame Ruach, dividing to every man severally as he will.
Qorintiym Rishon (I Corinthians) 12:7-11

And finally, Pa’al gives us the fruit of the Ruach:

But the fruit of the Ruach is love, joy, peace, longsuffering, gentleness, goodness, faith, 23 Meekness, temperance: against such there is no law put in place. 24 And they that are Yahusha Ha’Mashiach’s have crucified the flesh with the affections and lusts. 25 If we live in the Ruach, let us also walk in the Ruach. 26 Let us not be desirous of vain glory, provoking one another, envying one another.
Galatiym (Galatians) 5:22-26

In the Ruach, then, these are the substance of things hoped for:

The Ruach Ha’Qodesh Yahuah, wisdom, understanding, counsel, might, knowledge, reverence, knowledge, faith, healing, miracles, prophecy, tongues, love, joy, peace, longsuffering, gentleness, and goodness.

Compare with the etz chayim (the tree of life):

The substance of things hoped for in the tree of life are knowledge, wisdom, understanding, beauty, longsuffering, might, majesty, victory, the Torah, and the Kingdom.

The evidence of things not seen:

Now faith is the substance of things hoped for, the evidence of things not seen.

Ivriym (Hebrews) 11:1

It is time to discuss those things not seen, and what constitutes the evidence thereof. It is one of the great ironies that the most important things are those that are not seen.

Blessed are they that have not seen, and yet have believed.

Yochanon (John) 20:29(b)

Thomas’s doubt is of such great instruction, for he will not believe until he has seen and until he has touched. His belief requires sensory data at the perceptual level to register and valid. So we journey into the realm of epistemology – the study of the nature of thought – for just a moment, and for the benefit of the non-believers and those whose soul remains as a nefesh – unborn in the second womb – whose belief is predicated upon sensory and perceptual data.

The mind works in methodical ways. We begin with the input of sensory data to the brain – to touch, smell, taste, see, and hear. These senses provide the brain with sensation, which on its own has little information, yet all that is needed for the mind to begin to understand reality, for the sensations when recognized – cognized again – are then perceived, and perception is the beginning of identification which assigns a word to the perception that such perception might become a concept – a wholly independent intellectual construct that can be considered without benefit of sensory input or perceptual data.

Conceptions, from an epistemological view, are the methodology that allows us to consider the evidence of things unseen, because without conceptualization we depend wholly on sensory data and perceptual information – the stimulus we have before us at this particular time. Memory is completely discounted, as is imagination.

An example of evidence unseen includes your own great grandfather. Your life is evidence of things unseen (assuming of course that your great grandfather has already passed), as you simply could not exist without your great grandfather having existed first. This claim is a claim that is based in empiricism; i.e., the practice of relying on observation and experiment to make determinations as to the validity of a proposition.

Conceptualization is the core of what it means to be human. It is the ability to convey concepts in language that distinguishes man from the beasts of the earth – for we are capable of understanding the Word. The mere existence of language is evidence of things unseen, for the implications of just speaking are enormous.

Language is capable of conveying concepts from one person to another by means of guttural and lingual noises, the capturing of a schwa between a lingual explosion and a finishing sibilance. Yet, with deliberate and proper presentation, other human beings are capable of comprehending that which is being communicated.

Therefore, the use of language gives evidence of innate understanding, knowledge and wisdom on behalf of both the speaker and the hearer. Your reading this particular article is also evidence of things unseen, as your eyes are merely viewing an array of darkened pixels over a white background displayed on a screen – yet your conceptualization is being processed even as you read these words.

Which has the greater reality then, the blackened pixels on the screen, or the information conveyed therewith?

In the human body, there are few things more complex than the process that results in blood clotting to seal a wound. In theology, there are few concepts more complex than the idea of propitiation.

Now, in the Greek, the words interpreted as propitiation are ιλαστηριον hilasterion (Strong’s 2435) which means an atoning victim, or (specially) the lid of the Ark (in the Temple); i.e., the mercy seat (Romayim [Romans] 3:25), or propitiation, and its root, ιλαμος hilasmos (Strong’s 2434), meaning atonement, i.e. (concretely) an expiator: propitiation (Yochanon Rishon [1 John] 1:22; 4:10).

Propitiation means, does it not, Yah acting on the mercy seat as an atoning victim!

When I consider some of these scriptures, I still hear the voice of Yah calling to me as a Leviyim (Levite). So the blood of my forefathers, from Aseph through the diaspora of the ages to the present, speaks to me about the capture of the Leviyim as a firstborn offering for the house of Yashar’el in the temple of Yah for all time. Baroch Shemo, Adonai, Yahuah Elohai, El b’aviym, al ha’qadosh echad Yashar’el!

Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the veil, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat:

Vayiqra (Leviticus) 16:15

The communion of Yahuah is such that the blood of Mashiach would then be sprinkled on an eternal mercy seat, the eternal propitiation.

Do we not know that whatsoever the Law says in the Torah it speaks in order that all mouths are stopped, and condemns? It does so in all the world by Yahuah. 20 Therefore by the works of the Law, no flesh is justified in his sight: for by the Law is the knowledge of sin. 21 But now the righteousness of Elohiym without the Law is manifested, being witnessed by the Torah and the prophets; 22 Even the righteousness of Elohiym which is by faith in Yahusha Ha’Mashiach unto all and upon all them that believe: for there is no difference: 23 For all have sinned, and come short of the glory of Elohiym; 24 Being justified freely by his grace through the redemption that is in Mashiach Yahusha: 25 Whom Elohiym has set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of Elohiym;

Romayim (Romans) 3:19-25

The intent, the grace, and the mercy of Yahuah Elohiym is such that the sprinkling of blood on the mercy seat as the ultimate redemption in Yahusha Ha’Mashiach was intended by Yahuah at the very beginning (bere’shiyth) and demonstrated with the giving of the Torah to Mosheh, the giving of the Menorah and the Ark of the Covenant, and the appointment of the Leviyim.

Do we have empirical evidence of this propitiation?

After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; 10 And cried with a loud voice, saying: Yeshu`ah to our Elohiym which sits upon the throne, and unto the Lamb.

Chazon (Revelation) 7:9-10

Amein, amein.

This article has been updated from a series of blogs by Dr. Stephen Pidgeon originally published Nov 27 - Dec 1, 2014:

• The Season of Thanksgiving – Part 1
• The Season of Thanksgiving – Part 2
• The Season of Thanksgiving – Part 3
• The Season of Thanksgiving – Part 4

The failures of mankind began early on - when Chuah (Eve) believed the lie of the serpent and ate from the tree of the knowledge of good and evil. When her man joined her, the initial life promised to mankind became instead a perishable good, a corrupted material vehicle with a finite shelf life. This was not punishment from Yah, but rather the consequence of the ingestion of the tree - which necessarily carried with it death, for since creation began, so it would also end, and since life began in its creation, so death would ultimately take it.

Yet the plan of Yahuah was set in motion - a plan that would occupy a space of 6,000 years; a plan of reconciliation between Yah and A'dam, but a plan which would unfold in two parts. Today's discussion will take a look at this mystery found in scripture to see if we can unfold that plan and breathe in the exhilarating air of redemption underway in the hand of he who created us.

In the beginning Elohiym created את the heavens and את the earth.
Bere'shiyth (Genesis) 1:1

When we look at the seven Ivriyt words that begin scripture, one might ask the question “what are those two Hebrew letters doing there"? We will address that inquiry here a bit, but first a preliminary explanation. In the language, you might be taught that these two letters, being the first and the last letters of the 22-letter Hebrew aleph-beyt, are merely an instrument to designate the direct object of sentence, and that such a literary or grammatical function does not exist in the English language. All true, but there is so much more. Why? Because, after all, this is scripture.

I am the (א) Aleph and the (ת) Tav, the beginning and the ending, says Yahuah Elohiym, which is, and which was, and which is to come, Yahuah Tseva'oth.
Chazon (Revelation) 1:8

I was in the Ruach on the day of Yahuah, and heard behind me a great voice, as of a shofar, 11 Saying, I am the (א) Aleph and the (ת) Tav, the first and the last:
Chazon (Revelation) 1:10

I am the (א) Aleph and the (ת) Tav, the beginning and the end.
Chazon (Revelation) 21:6

The Transgression

We begin with those things that would cause a need for reconciliation which is referred to here as the Transgression. Take a look:

Now the serpent was more subtle than any beast of the field which Yahuah Elohiym had made. And he said unto the woman: Yea, has Elohiym said, Ye shall not eat of every tree of the garden? 2 And the woman said unto the serpent: We may eat of the fruit of the trees of the garden: 3 But of the fruit of the tree, which is in the midst of the garden, Elohiym has said: Ye shall not eat of it, neither shall ye touch it, lest ye die. 4 And the serpent said unto the woman: Ye shall not surely die: 5 For Elohiym knows that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as elohiym, knowing good and evil.
Bere'shiyth (Genesis) 3:1-5

We see here that the serpent already knew of the proscribed conduct “Ye shall not eat of every tree of the garden."

We also see that death would come not just from consuming the fruit of the tree but also by even touching it.

Ye shall not eat of it, neither shall ye touch it, lest ye die.
Bere'shiyth (Genesis) 3:4b

The English word tree for the Ivriyt word ets (עֵץ) is a great translation.

One of the definitions of the word tree is found in Merriam Webster as follows:

Something in the form of or resembling a tree: such as a diagram or graph that branches usually from a simple stem or vertex without forming loops or polygons, such as a genealogical tree.

A genealogical tree is generally rendered in a chart representing family relationships in a conventional tree structure. More detailed family trees, used in medicine and social work, are known as genograms.

And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her man with her; and he did eat. 7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves aprons.
Bere'shiyth (Genesis) 3:6-7

Discussion:

We know that in the Garden, many trees were present, but two were conspicuous, at least to the reader. One was the tree of life – the Ets Chayim – and the other, the tree of the knowledge of good and evil – the Ets Da’ath Tov v’Ra.

It can be reckoned that Yahuah knew both of the good – which we might call consonant, righteous, compliant, in accord with creation that we will identify here as Yatsa (יָצָא) – and the evil – which we might call dissonant, unrighteous, non-compliant, out of accord with creation that we will identify here as Naphal (נָפַל). Let’s take a closer look:

Yâtsâʼ (יָצָא) H3318 is a primitive root meaning to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proximately.: to appear, to bear out, break out, bring forth (out, up), carry out, come (abroad, out, thereat, without), be condemned, depart(-ing, -ure), draw forth, in the end, escape, exact, fail, fall (out), fetch forth (out), get away (forth, hence, out), (able to, cause to, let) go abroad (forth, on, out), going out, grow, have forth (out), issue out, lay (lie) out, lead out, pluck out, proceed, pull out, put away, be risen, × scarce, send with commandment, shoot forth, spread, spring out, stand out, × still, × surely, take forth (out), at any time, × to (and fro), utter.

Nâphal (נָפַל) H5307 is a primitive root meaning to fall, in a great variety of applications (intransitive or causative, literal or figurative):—be accepted, cast (down, self, (lots), out), cease, die, divide (by lot), (let) fail, (cause to, let, make, to fall down, to fall away, fell(-ing), fugitive, have (inheritance), inferior, be judged (by mistake for 6419), lay (along), (cause to) lie down, light (down), be (× hast) lost, lying, overthrow, overwhelm, perish, present(-ed, -ing), (make to) rot, slay, smite out, × surely, throw down.

If all these angels had but a single helix DNA, yet they were distinguishable as Yatsa (risen or ascending) and Naphal (fallen or descending), of course Yahuah Elohiym would know of both the good found in the Yatsa, and the evil found in the Naphal. Yet the serpent proposed that the knowledge of both should be combined in man by eating of the forbidden fruit:

For Elohiym knows that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as elohiym, knowing good and evil.
Bere'shiyth (Genesis) 3:1-5

We see now that by merely touching this tree or eating of its fruit, A’dam and Chuah would take upon themselves the ascending Yatsa DNA and the descending Naphal DNA, which would transform them from beings of light to beings of flesh – flesh that is both born and also that dies. And so death came into the world.

And Ya`aqov went out from Be`er Sheva and went toward Haran. 11 And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep. 12 And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of Elohiym ascending [עָלָה ʻâlâh] and descending [יָרַד yârad] on it.
Bere'shiyth (Genesis) 28:10-12

Discussion:

What did Ya'aqov (Jacob) see here in this vision? “Behold a ladder" has an image not unlike the double helix of DNA. Is this what he saw?

The Physical Properties of DNA¹

DNA is the largest biomolecule which contains all the genetic information of the person to build an organism or a life form. The study of DNA double-helical structure helps us to know about the chemical and physical properties of DNA, apart from the property of DNA being a “Genetic material".

Watson and Crick's double helix model is the most successful model of DNA for which they have won the Noble Price in Physiology and Medicine in 1962 which they shared with Maurice Wilkins, but not with the Rosalind Franklin due to her unfortunate death in 1958.

According to the Watson and Crick model, the DNA is a double-stranded helix, which consists of two polynucleotide chains. The two polynucleotide chains are spirally or helically twisted, which gives it a twisted ladder-like look.

Both the polynucleotide strands of DNA have the opposite polarities, which mean that the two strands will run in the antiparallel direction, i.e. one in 5'-3' and other in 3'-5' direction.

The diameter of ds-stranded DNA helix is 20Å.

The distance between the two nucleotides or internuclear distance is 3.4Å. The length of DNA helix is 34Å after a full turn and it possesses 10 base pairs per turn.

The DNA is twisted in “Right-handed direction" or we can say in a “Clockwise direction".

Turning of DNA causes a formation of wide indentations, i.e. “Major groove". The distance between the two strands forms a narrow indentation, i.e. “Minor groove". The formation of major and minor grooves result after the DNA coiling and the grooves also act as a site of DNA binding proteins.²

In our discussion, let us not avoid the additional Ivriyt (Hebrew) which describes both the ascending and descending angels:

ʻâlâh (עָלָה) H5927 is a primitive root meaning to ascend, intransitively (be high) or actively (mount); used in a great variety of senses, primary and secondary, literal and figurative:—arise (up), (cause to) ascend up, at once, break (the day) (up), bring (up), (cause to) burn, carry up, cast up, shew, climb (up), (cause to, make to) come (up), cut off, dawn, depart, exalt, excel, fall, fetch up, get up, (make to) go (away, up); grow (over) increase, lay, leap, levy, lift (self) up, light, (make) up, × mention, mount up, offer, make to pay, perfect, prefer, put (on), raise, recover, restore, (make to) rise (up), scale, set (up), shoot forth (up), (begin to) spring (up), stir up, take away (up), work.

yârad (יָרַד) H3381 is a primitive root meaning to descend (literally, to go downwards; or conventionally to a lower region, as the shore, a boundary, the enemy, etc.; or figuratively, to fall); causatively, to bring down (in all the above applications):—× abundantly, bring down, carry down, cast down, (cause to) come(-ing) down, fall (down), get down, go(-ing) down(-ward), hang down, × indeed, let down, light (down), put down (off), (cause to, let) run down, sink, subdue, take down.

How much of this was a result of the transference from beings of light to beings of flesh?

Was the tree they selected a genome of human DNA? A tree with an expiration date? A tree marked with the adversity of existence, together with its beauty?

And the eyes of them both were opened, and they knew that they were naked;
Bere'shiyth (Genesis) 3:7

Did they discover they were naked because for the first time, their existence was defined in the flesh, rather than in light?

Because A’dam and Chuah – Ish and Ishah – were now in the flesh, and no longer beings of light, they took on the good and evil of fleshly life; that is, birth and death which comes to all flesh.

Flesh, however, has a unique marker:

For the soul of the flesh is in the blood: he and I have given it to you upon the altar to make an atonement for your souls: for it is the blood of him that makes an atonement in the soul.
Vayiqra (Leviticus) 17:11

For the taking on of blood in the DNA of the good and evil which brought death to the beings of light, a transgression was added to A’dam and all of his seed, as his seed would be born into the captivity of the genealogical tree of good and evil.

Whoso sheds man's blood, by man shall his blood be shed: for in the image of Elohiym he made man.
Bere'shiyth (Genesis) 9:6

The Reconciliation of the Heavens:

Therefore, we see the propitiation required by the shedding of blood. The contemplation of this runs deep in scripture. The contemplation here is to establish that the blood of a Son of A’dam would be required in a perfect offering to atone for the transgression of man, such that man would no longer be cut off from Yahuah but be justified instead.

And it came to pass after these things, that Elohiym did try Avraham, and said unto him: Avraham: and he said: Behold, here I am. 2 And he said: Take now your son, your yachiyd Yitschaq, whom you love, and get you into the land of Moriyah; and offer him there as an ascending smoke offering upon one of the mountains which I will tell you of.
Bere'shiyth (Genesis) 22:1-2

The example is given to Avraham who believed that Yah would do just what he said he would do. Yet, Yitschaq could never atone for the transgression of A’dam, because of his singularity in the line of Avraham. Rather, the blood would be required from “the lamb of Elohiym" who could “take away the sins of the world."

And Yitschaq spoke unto El־Avraham his father and said: My father; and he said: Here am I, my son. And he said: Behold the fire and the wood: but where is the lamb for an ascending smoke offering? 8 And Avraham said: My son, Elohiym will provide himself a lamb for an ascending smoke offering: so they went both of them together.
Bere'shiyth (Genesis) 22:7-8

What is the ascending smoke offering Avraham is talking about here? In the Ivriyt (Hebrew), this is a specific kind of offering known as an olah.

ʻôlâh (עֹלָה) H5930 or ʻôwlâh (עוֹלָה); feminine active participle of H5927 (עָלָה ʻâlâh); a step or (collectively, stairs, as ascending); usually a holocaust (as going up in smoke):—ascent, burnt offering (sacrifice), go up to.

Speak ye unto all the assembly of Yashar'el, saying: In the tenth day of this month, they shall take to them every man a lamb, according to the house of their fathers, a lamb for a house: 4 And if the household be too little for the lamb, let him and his neighbor next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb. 5 Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: 6 And ye shall keep it up until the fourteenth day of the same month: and the whole multitude of the assembly of Yashar'el shall kill it in the evening. 7 And they shall take of the blood and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it.
Shemoth (Exodus) 12:3-7

We see here the blood of the lamb working salvation from the death coming on Mitsrayim, not the meat or the body of the lamb which is eaten. Important to note that the lamb was not presented as a sacrifice to any priest, not was the animal sacrificed by a priest for a sin offering, but rather was killed by each individual household. Equally important to note that the sacrifice of the lamb took place on Erev Pecach – the evening of the 14^th day which preceded the day of the 14^th day called preparation. The practice of the Last Supper on Erev Pecach by Mashiach as described in the gospels is Torah observant – the practice of the Pharisees to hold a seder on Erev Matstsah celebrates something else and is inaccurate to the requisites of the Torah. The Torah does not provide for any mass slaughter of Passover lambs by the priests at the temple on the day of preparation.

And Aharon shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements: once in the year shall he make atonement upon it throughout your generations: it is most holy unto Yahuah.
Shemoth (Exodus) 30:10

Note that the sin offering is not made of the flesh of the animal sacrificed, but rather of the blood of the animal sacrificed. The blood sacrifice typified the blood sacrifice of Ha’Mashiach, in that blood was required for the sin of A’dam in taking on flesh.

There is something greater, however, found in the Blood of the Lamb:

The next day Yahuchanon sees Yahusha coming unto him, and says: Behold the Lamb of Elohiym, which takes away the sin of the world. 30 This is he of whom I said: After me comes a man which is preferred before me: for he was before me. 31 And I knew him not: but that he should be made manifest to Yashar'el, therefore am I come baptizing with water. 32 And Yahuchanon bore record, saying: I saw the Ruach descending from heaven like a dove, and it abode upon him. 33 And I knew him not: but he that sent me to baptize with water, the same said unto me: Upon whom you את you shall see the Ruach descending, and remaining on him, the same is he which baptizes with the Ruach Ha'Qodesh. 34 And I saw and bore record that this is the Son of Elohiym.
Yochanon (John) 1:29-34

Is this the lamb that Avraham foresaw?

Yahuchanon declares Yahusha to be both the Lamb of Elohiym and the Son of Elohiym.

Didn't Avraham say the lamb would be provided for an ascending smoke offering?

The ascending smoke offering (olah) is derived from the word alah (עָלָה) meaning to ascend. The offering of the blood of the lamb was incomplete until the ascension.

Doesn't the Torah forbid human sacrifice?

This is why Yahuchanon identifies him as the Lamb of Elohiym - a status recognized in no other.

Doesn't the Torah declare that one man cannot atone for another man's sins?

Yet the Torah provides for a sin offering via the blood of the lamb as an atonement for transgression. The lamb's blood was temporary and transient and applicable to the children of Yashar'el and those sojourning with them only. Mashiach's blood and ascension applies to us all.

But Elohiym commends his love toward us, in that, while we were yet sinners, Mashiach died for us. 9 Much more then, being now justified by his blood, we shall be saved from wrath through him. 10 For if, when we were enemies, we were reconciled to Elohiym by the death of his Son, much more, being reconciled, we shall be saved by his life. 11 And not only so, but we also joy in Elohiym through our Adonai Yahusha Ha'Mashiach, by whom we have now received the atonement.
Romayim (Romans) 5:8-11

Yet, there are two reconciliations contemplated from the beginning: the reconciliation of the heavens, and the reconciliation of the earth.

In the beginning Elohiym created את the heavens and את the earth.
Bere'shiyth (Genesis) 1:1

Returning now to the beginning, let's look at the seven words:

We see here the instance of the word eth (אֵת) in two places – in the fourth place, and in the sixth place. The fact that there are two is an indication that there will be two reconciliations, the first being the reconciliation of the heavens (eth shamayim) and the second being the reconciliation of the earth (v’eth ha’arets).

Why is the first the reconciliation of the heavens? Mashiach does not come initially as a conquering prince, but rather as a suffering servant – a lamb to be slaughtered. This coming does not reconcile the wicked earth to the kingdom of Yahuah but does propitiate for the ultimate transgression of A’dam whose taking on of blood required the shedding of blood, that the transgression would be made moot.

Yahusha answered, My Kingdom is not of this world: if my Kingdom were of this world, then would my servants fight, that I should not be delivered to the Yahudiym: but now is my Kingdom not from hence. 37 Pilate therefore said unto him: Are you a King then? Yahusha answered: You say that I am a King. To this end was I born, and for this cause came I into the world, that I should bear witness unto the Truth.
Yochanon (John) 18:36-37

The Reconciliation of the Earth:

The reconciliation of the earth begins, however, just following the reconciliation of the heavens.

And Yahusha came and spoke unto them, saying: All power is given unto me in heaven and in earth. 19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Ruach Ha'Qodesh: 20 Teaching them to guard all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amein.
Mattithyahu (Matthew) 28:18-20

When they therefore were come together, they asked of him, saying: Adonai, will you at this time restore again the Kingdom to Yashar'el? 7 And he said unto them: It is not for you to know the times or the seasons, which the Father has put in his own power. 8 But ye shall receive power, after that the Ruach Ha'Qodesh is come upon you: and ye shall be witnesses unto me both in Yerushalayim, and in all Yahud, and in Shomeron, and unto the uttermost part of the earth. 9 And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight.
Ma'asiym (Acts) 1:6-9

And I saw in the right hand of him that sat on the throne a cepher written within and on the backside, sealed with seven seals. 2 And I saw a strong angel proclaiming with a loud voice: Who is worthy to open the cepher, and to loosen the seals thereof? 3 And no man in heaven, nor in earth, neither under the earth, was able to open the cepher, neither to look thereon. 4 And I wept much, because no man was found worthy to open and to read the cepher, neither to look thereon. 5 And one of the elders said unto me: Weep not: behold, the Lion of the tribe of Yahudah, the Root of David, has prevailed to open the cepher, and to loosen the seven seals thereof.
Chazon (Revelation) 5:1-5

And I beheld, and, lo, in the midst of the throne and of the four living creatures, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Ruachoth of Elohiym sent forth into all the earth. 7 And he came and took the cepher out of the right hand of him that sat upon the throne. 8 And when he had taken the cepher, the four living creatures and four and twenty elders fell down before the Lamb, having every one of them kithara, and golden vials full of odors, which are the prayers of the qodeshiym.
Chazon (Revelation) 5:6-8

And they sung a new song, saying: You are worthy to take the cepher, and to open the seals thereof: for you were slain, and have redeemed us to Elohiym by your blood out of every kindred, and tongue, and people, and nation; 10 And have made us unto our Elohiym kings and priests: and we shall reign on the earth. 11 And I beheld, and I heard the voice of many angels round about the throne and the living creatures and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; 12 Saying with a loud voice: Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing.
Chazon (Revelation) 5:9-12

And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, I heard saying: Blessing, and honor, and glory, and power, be unto him that sits upon the throne, and unto the Lamb forever and ever. 14 And the four living creatures said: Amein. And the four and twenty elders fell down and worshipped him that lives forever and ever.
Chazon (Revelation) 5:13-14

And the seventh angel sounded; and there were great voices in heaven, saying: The kingdoms of this world are become the kingdoms of our Adonai, and of his Mashiach; and he shall reign forever and ever. 16 And the four and twenty elders, which sat before Elohiym on their seats, fell upon their faces, and worshipped Elohiym,
Chazon (Revelation) 11:15-16

And the Temple of Elohiym was opened in heaven, and there was seen in his Temple the Ark of his Covenant: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.
Chazon (Revelation) 11:19

And I saw another sign in heaven, great and marvelous, seven angels having the seven last plagues; for in them is filled up the wrath of Elohiym. 2 And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the kithara of Elohiym. 3 And they sing the song of Mosheh the servant of Elohiym, and the song of the Lamb, saying: Great and marvelous are your works, Yahuah Elohiym Tseva'oth; just and true are your ways, King of the qodeshiym. 4 Who shall not fear you, O Yahuah, and glorify your name? For you only are holy: for all nations shall come and worship before you; for your judgments are made manifest.
Chazon (Revelation) 15:1-4

And a voice came out of the throne, saying: Praise our Elohiym, all ye his servants, and ye that fear him, both small and great. 6 And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying: Halleluyah: for Yahuah Elohiym Tseva'oth reigns. 7 Let us be glad and rejoice and give honor to him: for the marriage of the Lamb is come, and his woman has made herself ready. 8 And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of the qodeshiym. 9 And he said unto me: Write: Blessed are they which are called unto the marriage supper of the Lamb. And he said unto me: These are the true words of Elohiym.
Chazon (Revelation) 19:5-9

And I saw heaven opened and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he judges and makes war. 12 His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. 13 And he was clothed with a vesture dipped in blood: and his name is called The Word of Elohiym. 14 And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. 15 And out of his mouth goes a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treads the winepress of the fierceness and wrath of Yahuah Tseva'oth. 16 And he has on his vesture and on his thigh a name written, King of kings, and Yahuah Adonai.
Chazon (Revelation) 19:11-16

And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. 20 And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. 21 And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh.
Chazon (Revelation) 19:19-21

And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. 2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, 3 And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.
Chazon (Revelation) 20:1-3

And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Yahusha, and for the Word of Elohiym, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Mashiach a thousand years. 5 But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. 6 Blessed and holy is he that has part in the first resurrection: on such the second death has no power, but they shall be priests of Elohiym and of Mashiach and shall reign with him a thousand years.
Chazon (Revelation) 20:4-6

And when the thousand years are expired, Satan shall be loosed out of his prison, 8 And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. 9 And they went up on the breadth of the earth, and compassed the camp of the qodeshiym about, and the beloved city: and fire came down from Elohiym out of heaven and devoured them. 10 And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night forever and ever.
Chazon (Revelation) 20:7-10

And I saw a great white throne, and him that sat on it, from whose face the earth and the heavens fled away; and there was found no place for them. 12 And I saw the dead, small and great, stand before Elohiym; and the cepheriym were opened: and another cepher was opened, which is the cepher of life: and the dead were judged out of those things which were written in the cepheriym, according to their works. 13 And the sea gave up the dead which were in it; and death and She'ol delivered up the dead which were in them: and they were judged every man according to their works. 14 And death and She'ol were cast into the lake of fire. This is the second death. 15 And whosoever was not found written in the cepher of life was cast into the lake of fire.
Chazon (Revelation) 20:11-15

And I saw a renewed heaven and a renewed earth: for the first heaven and the first earth were passed away; and there was no more sea. 2 And I Yochanon saw the holy city, Renewed Yerushalayim, coming down from Elohiym out of heaven, prepared as a bride adorned for her man. 3 And I heard a great voice out of heaven saying: Behold, the Tabernacle of Elohiym is with men, and he will tabernacle with them, and they shall be his people, and Elohiym himself shall be with them, and be their Elohiym.
Chazon (Revelation) 21:1-3

And Elohiym shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. 5 And he that sat upon the throne said: Behold, I make all things new. And he said unto me: Write: for these words are true and faithful. 6 And he said unto me: It is done. I am the א (Aleph) and the ת (Tav), the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.
Chazon (Revelation) 21:4-6

And Yahuah has reconciled both the heavens and the earth to himself, as was initially prophesied in Bere'shiyth 1:1.

I am the א (Aleph) and the ת(Tav), the beginning and the end, the first and the last. 14 Blessed are they that do his commandments, that they may have right to the tree of life and may enter in through the gates into the city.
Chazon (Revelation) 22:13-14

VIDEO: The Reconciliation of Heaven and Earth

In this narrative, there is little said concerning the original house of the Ark of the Covenant - the Tabernacle, or in the Ivriyt - the Mishkan. The Mishkan in its simplistic glory meant so much more than mere legalism but was established as the very seat of the authority of Yahuah. This authority was given under a set of artifacts to be constructed in the pattern specified by Yahuah himself, and projected a concept - yeah, even a mindset - concerning the Torah of Yahuah.

Surprisingly, we see in the modern narrative an impetus to link the Tabernacle of Yahuah (Mishkan) to the Temple of his name (Heykel). Although this link goes without definition or description, it is assumed that the two are one and the same: they are not. Equally true is the disentanglement and dispossession between Solomon's Temple which housed the Ark of the Covenant and the Beyt Heykel (Second Temple) which did not. Little is known concerning the Second Temple, as the books which discuss this epoch (the 400 years which preceded the first advent of Mashiach) have been relegated to the status of merely "historic" books which cannot be considered "inspired." Neither is there any inquiry in respect of the "Seventy" sequestered texts reconstructed by Ezra.

When was the second temple completed? What was its location in respect of Solomon's Temple? Did it remain in practice since there was no Ark? Were there modifications to the Second Temple? Were there modifications to the Levitical system? Was Herod's temple actually the temple described in the Cepher Yekhez'el? And were the Levitical practices at that time consistent with Yekhezq'el rather than Moshe?

Looking to the Mishkan and its implications ultimately reveals a prophecy of the destruction of the extensive masonry called the Temple. It also forecasts he simplicity of the common faith to which all of us are subject. Would Assyria have lusted after a mere tent? Would Babylon have mounted up a great army to capture a tent of skins? And who in the modern world would go to war to prevent the lifting up of the Tabernacle in its original form? Yahuah kept it surprisingly simple for us all, yet the assertion of Yahuah and his authority is unmistakable.

VIDEO: Mishkan - The Pattern of the Tabernacle

We are called to the testimony of Ha'Mashiach twice in the Cepher Chazon (Book of Revelation) for it is those who carry the testimony of Yahusha and who are guarding the commandments of Yahuah who are the target for Ha'Satan in his war against mankind. What do we actually know of the testimonies? What are they exactly?

Let's explore these ideas with openness and see what we can discover, shall we?

Click Here to watch the video teaching and/or download the slide show presentation.

Many people question whether the Book of Enoch (the Cepher Chanoch) should ever be included in an enclosed roster of scripture, as it was never canonized by the Roman church. We will discuss this issue here as we review some of the difficulties with Enoch.

The book of Enoch has not had an easy go – it became disfavored in Roman circles around the time of Pope Damasus and his conclusion of the matter regarding what would be accepted as the New Testament. The Muratorian Fragment of the fifth century gives at least initial credence to this claim. However, the New Testament itself would not be canonized until the 16^th century at the Council of Trent, where the Roman Church canonized the 27 books of the New Testament, the 39 books of the Old Testament, and the 13 books of the Apocrypha (yes, these books were also canonized). The deuterocanonical texts held as canonical for the Catholic Church and the Eastern Orthodox Church are:

Tobit
Judith
Baruch
Sirach
1 Maccabees
2 Maccabees
Wisdom
Additions to Esther, Daniel, and Baruch:
Esther:
Fulfillment of Mordecai's Dream (Esther 10:4–13)
Interpretation of Mordecai's Dream (Vulgate Esther 11)
Conspiracy of the Two Eunuchs (Vulgate Esther 12)
Letter of Aman and the Prayer of Mordecai to the Jews (Vulgate Esther 13)
The Prayer of Esther (Vulgate Esther 14)
Esther Comes into the King's Presence (Vulgate Esther 15)
Letter of King Artaxerxes (Vulgate Esther 16)
Daniel:
The Prayer of Azariah
Song of the Three Holy Children (Septuagint Daniel 3:24–90)
Susanna and the Elders (Septuagint prologue, Vulgate Daniel 13)
Bel and the Dragon (Septuagint epilogue, Vulgate Daniel 14)
Baruch:
Letter of Jeremiah (Baruch 6)

Canonical only for the Eastern Orthodox Church:

Prayer of Manasseh
1 Esdras*
2 Esdras*
Psalm 151
3 Maccabees
4 Maccabees as an appendix

*Included in the Coverdale Great Bible of 1539; the 1560 Geneva Bible, and the 1611 KJV-AV

We do not see the Book of Enoch listed here. And the Pope and other Intelligentes aetatum denounced the book thoroughly. Critics in the modern age argue vociferously against the book citing several things.

First, they claim that scholars have determined the book was written no later than around 300 BC. As we all know, these “scholars" also give us a world that is 10s of millions of years old and have wrongfully carbon-dated virtually everything in history. We know, for instance, that there is no evidence of any scripture anywhere in the world that predates the Dead Sea Scrolls (where multiple fragments of Enoch were found). Can we therefore reach the same conclusion about Genesis or Isaiah? I guess it depends upon which axe you have to grind.

Second, Enoch was not approved by church leaders who were and are the final arbiters of those writings they believe to be inspired and those they don’t. Currently, the roster is 66 books, but give it a decade or two, and we will be down to a few psalms, the gospel of Matthew, the epistles of Paul, and one chapter from Malachi concerning the tithe.

Third, it is claimed that the discussion of the Watchers, their teaching and demise, as found in the Book of Enoch is in disagreement with the canonized 66-book version of the bible, although Jude quotes directly from it, and both Peter and Paul reference this discussion in particular. It looks like religious leaders of today are correct, and Jude, Peter, and Paul were incorrect.

Fourth, there is a claim that the Jews rejected Enoch. This is true. Rabbi Yochai – the rabbi who included the claim that it was approved for a Levite to marry a three-year-old in the Talmud – called the book heretical. Apparently, he had a disagreement with the concept of unapproved marriages. However, before the usurpers created the Talmud, the writers at Qumran had already “canonized" Enoch, including more copies of Enoch and Jubilees than copies of Isaiah or even the Torah of Moshe.

Fifth, the claim is that the book was rejected by the Septuagint gatherers, since it is not included in the roster that has been formalized for modernity. However, Origen of Alexandria, who first compiled the Septuagint in his Hexapla, had this to say concerning Enoch:

"'I have walked on even to imperfection;’ which expression I consider may be understood in a similar manner, viz., that the mind of the prophet proceeded in its scrutiny and investigation of visible things, until arrived at that first beginning in which it beheld imperfect matter existing without ‘qualities.’ For it is written in the same book of Enoch, ‘I beheld the whole of matter;’ which is so understood as if he had said: ‘I have clearly seen all the divisions of matter which are broken up from one into each individual species either of men, or animals, or of the sky, or of the sun, or of all other things in this world.’"

In fact, the Epistle of Barnabas, young Origen, Clement of Alexandria, and Tertullian all considered 1 Enoch to be Scripture. Tertullian wrote in Concerning The Genuineness Of The Prophecy Of Enoch:

“I am aware that the Scripture of Enoch [Chanoch], which has assigned this order (of action) to angels, is not received by some, because it is not admitted into the Jewish canon either..."

“But since Enoch in the same Scripture has preached likewise concerning the Lord [Mashiach], nothing at all must be rejected by us which pertains to us; and we read that 'every Scripture suitable for edification is divinely inspired.' . . . To these considerations is added the fact that Enoch possesses a testimony in the Apostle Jude." [Tertullian, On the Apparel of Women, in The Ante-Nicene Fathers: Fathers of the 3rd Century: Tertullian, Part Fourth; Minucius Felix; Commodian; Origen, Parts First and Second, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. S. Thelwall, vol. 4 (Buffalo, NY: Christian Literature Company, 1885).

Sixth, the claim is made that the Christian church rejected Enoch as “uninspired." I always find this claim interesting, since we have never seen a roster of those things constituting an inspired work other than “that’s the list we came up with." For instance, what criteria was used to admit Philemon as an inspired work? Nonetheless, the Ethiopian Orthodox Tewahedo Church and the Eritrean Orthodox Tewahedo Church consider the work inspired and have always included it in their scriptures – which by the way preceded Origen’s Hexapla, and the Greek New Testament. And, by the way, the claim that the Christian church always rejected Enoch is an interesting claim since it only appeared in the Ethiopian language until it was translated into English for the first time in the 19^th century, and that any such rejection occurred before multiple copies were found in the Dead Sea Scrolls proving early acceptance as doctrine. This is only further buttressed by the 56 references in the New Testament and the direct quote from Jude. Some say Jude quoting from Enoch is insufficient to warrant the claim that the book is inspired. I will await the criteria for what constitutes an inspired book, and we will see how that fits with 1 Chronicles, Philemon, Nehemiah, Job, etc.

Finally, the claim is made that the New Testament inspired Enoch, and not vice versa is made to denounce the book. Atheists have readily made this claim also about the books of Isaiah, Jeremiah, Ezekiel and other prophets, claiming their prophecies were after the fact and represented constructs of latter writers. Who is to know, given that there is not a single original writing of any of the books accepted as Canon inside the Christian faith. Not one book of the New Testament was found at Qumran, yet five sets of fragments of the Book of Enoch were found there. Hmmm. One wonders if someone is making something up as they go.

What does it mean to canonize a writing? What is canonicity?

A canon is a Roman rule. It is not a Jewish rule. It is not a Greek rule. It is not a German rule. It is not a Protestant rule. It is a Roman rule. We would call a canon a statute, or a code, but in the Roman Church they were called canons. So, if a book was canonized, it was adopted by rule – Roman rule. If Rome was not the authority making the rule, then regardless of the group or entity designating the work (or person) by their rule, the work was never canonized until it was adopted by Roman rule or canon.

If usage were the rule, then we know that when it comes to the Book of Enoch, it was canonized by the Ethiopian Orthodox Church, by the Eritrean Orthodox Church, and by the Qumran community, and was so widely accepted that it was adopted by the disciples in their own writings, even quoting from it directly.

The bottom line is that whether a writing is “inspired" was determined by men who placed themselves in positions of authority – the same positions of authority that would allow them to burn hundreds of thousands of people at the stake, to torture and destroy millions of persons in inquisitions that were without such canons or other elements of meted justice, and to otherwise wage war with others who may have come into the slightest disagreement with someone donned in a scarlet, purple, or white dress, and whose propensity was to wear the fish head hat of Dagon – the same group who imposed non-marriage rites on its priests (celibacy implies no sex which of course was never the case), who insisted on their priests being called “father" when such a title is expressly verboten in the “inspired" text, and whose delicacies of interpretation had no difficulty with including the fertility goddess Easter, the sun god Mithras whose day of worship was Sunday (the day of the sun), and of course the fish god Dagon who would require the consumption of fish on Fridays.

There has always been disagreement in the dogmas of canonicity. The Eastern Orthodox Church also adopted texts which were not accepted by Rome, and further, adopted an order not accepted by Rome, even of the New Testament. The Eastern Church refused to accept the Gregorian Calendar even through the 19^th century, and the Syriac tradition, the Coptic tradition, the Ethiopian tradition, and the Eritrean tradition were also at odds with Rome. Suffice it to say that if your collar and leash belong to Rome, your canonicity does as well.

Yet it is alarming that the modern Christian church accepts only 66 books when Rome clearly canonized 79. Doesn’t your scripture say you shall not add to nor take from? Who took those books away, all of which were found in the foundational English bibles? Do you know or care? Or is your agenda simply to ensure that Enoch is never read because your theology has concluded something other than that the fallen watchers came to earth and bred giants? Why is there no criticism of those who redacted the KJV-AV?

It just might be worth your time to research the Westminster Confession and discover exactly why these books were deleted, and who insisted on their deletion. You might be surprised to find yourself aligned with free masons and illuminati about which you know little. There is much more to this equation than meets the eye.

For further reading ...

What is Canonization?

Canonicity: The Septuagint – Part 1

Canonicity: The Ethiopic Bible – Part 2

Canonicity: The Synod of Jamnia – Part 3

Canonicity: The Council of Nicea – Part 4

Canonicity: The Council of Laodicea – Part 5

Qs and As on the Cepher Chanoch (Book of Enoch)

The Cepher of Chanoch (Book of Enoch) - its structure

The Cepher of Chanoch (Book of Enoch) - its credibility

Cepher Chanoch: On the veracity of the Book of Enoch

Cepher Chanoch: Understanding the Book of Enoch

Now is not the time for disagreement. Rather it is the time to allow the love of Yah to overwhelm us with mercy and grace, that his peace would be within us, and that our fellowship would be perfect before him in the love of Yah between us - forgiving one another and walking out a faith journey in common subjection to the tenets of the faith, having been sealed in his name, in his Ruach Ha'Qodesh, and in the signature of his seal.

But before faith came, we were guarded by the Law, in common subjection to the faith which should afterwards be revealed.
Galatiym (Galatians) 3:23

What things have we in common in the faith?

Faith?

Belief?

Circumcision of the Heart?

Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the qodeshiym. 4 For there are certain men crept in unawares, who were before of old ordained to this condemnation, wicked men, turning the grace of our Elohiym into lasciviousness, and denying the only Adonai Elohiym, and our Adonai Yahusha Ha’Mashiach.
Yahudah (Jude) 3-4

But do we have these things in common?

And the children of Yashar’el departed thence at that time, every man to his tribe and to his family, and they went out from thence every man to his inheritance. 25 In those days there was no king in Yashar’el: every man did that which was right in his own eyes.
Shofetiym (Judges) 21:24-25

It seems to me that one of the great failures in the faith today is the multiplicity of views – tens of thousands of religious practices all variant from one another – denouncing the beliefs of each other and claiming the sole path to eternity. In the meantime we have lost common sense, because we all do that which is right in our own eyes.

However, there is something about which many bibles agree, and it might surprise you to learn what it is. The answer is found in Tehilliym (Psalm) 68:4. (Keep in mind that the J is pronounced as a Y). (The abbreviations are to the version of scripture cited).

BRG: Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name Jah, and rejoice before him.

DARBY: Sing unto God, sing forth his name; cast up a way for him that rideth in the deserts: his name is Jah; and rejoice before him.

ERV: Sing to God! Sing praises to his name! Prepare the way for the one who rides on the clouds. His name is Yah. Worship before him with joy.

GNV: Sing unto God and sing praises unto his name: exalt him that rideth upon the heavens, in his Name Jah, and rejoice before him.

JUB: Sing unto God, sing psalms unto his name; extol him that rides upon the heavens by his name JAH and rejoice before him.

KJV: Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name Jah, and rejoice before him.

AKJV: Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him.

LEB: Sing to God, sing praises to his name. Lift up a song to the rider on the clouds—his name is Yah— and rejoice before him.

NOG: Sing to Elohim; make music to praise his name. Make a highway for him to ride through the deserts. Yah is his name. Celebrate in his presence.

NKJV: Sing to God, sing praises to His name; Extol Him who rides on the clouds, By His name Yah, And rejoice before Him.

WEB: Sing to God! Sing praises to his name! Extol him who rides on the clouds: to Yah, his name! Rejoice before him!.

YLT: Sing ye to God -- praise His name, Raise up a highway for Him who is riding in deserts, In Jah [is] His name, and exult before Him.

It looks like a number of editions of the Bible agree that his name is Yah! Let us therefore proclaim that we have reached agreement at least at this level.

Tehilliym (Psalm) 68:4
שִׁירוּ לֵאלֹהִים זַמְּרוּ שְׁמוֹ סֹלּוּ לָרֹכֵב בָּעֲרָבוֹת בְּיָהּ שְׁמוֹ וְעִלְזוּ לְפָנָיו׃

Shir’u l’Elohiym zam’ru shemo sollu larochev ba’aravoth b’Yah shemo l’phanayir

Sing unto Elohiym, sing praises to his name: extol him that rides upon the heavens by his name Yah, and rejoice before him.
Tehilliym (Psalm) 68:4

We Should Have the Name Yah in Common:

I will declare your name unto my brethren: in the midst of the assembly will I praise you. 23 Ye that fear Yahuah, praise him; all ye the seed of Ya`aqov, glorify him; and fear him, all ye the seed of Yashar’el.
Tehilliym (Psalm)22:22-23

And Yahuah spoke unto Mosheh, saying: 23 Speak unto El־Aharon and unto his sons, saying: On this wise ye shall bless the children of Yashar’el, saying unto them, 24 Yahuah bless you, and guard you: 25 Yahuah make his face shine upon you, and be graciousunto you: 26 Yahuah lift up his countenance upon you and give you peace. 27 And they shall put my name upon the children of Yashar’el; and I will bless them.
Bemidbar (Numbers) 6:22-27

And now I am no more in the world, but these are in the world, and I come to you. Holy Father, guard them by your name, the same name which you have given me, that they may be yachad as we are. 12 While I was with them in the world, I guarded them in your name: those that you gave me I have kept, and none of them is lost, but the son of perdition; that the Scripture might be fulfilled.
Yochanon (John) 17:11-12

O Righteous Father, the world has not known you: but I have known you, and these have known that you have sent me. 26 And I have declared unto them your name and will declare it: that the love wherewith you have loved me may be in them, and I in them.
Yochanon (John) 17:11-12

Where else can we reach agreement?

We Should Have His Love in Common:

And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him: Which is the first commandment of all? 29 And Yahusha answered him: The first of all the commandments is, Hear, O Yashar’el; Yahuah Elohaynu, Yahuah is one: 30 And you shall loveאת Yahuah Elohayka with all your heart, and with all your soul, and with all your mind, and with all your strength: this is the first commandment. 31 And the second is like, namely this, You shall love your neighbor as yourself.
Marqus (Mark) 12:28-31

A new commandment I give unto you: That ye love one another; as I have loved you, that ye also love one another. 35 By this shall all men know that ye are my Talmidiym, if ye have love one to another.
Yochanon (John) 13:34-35

If ye love me, guard my commandments.
Yochanon (John) 14:15

Herein is my Father glorified, that ye bear much fruit; so shall ye be my Talmidiym. 9 As the Father has loved me, so have I loved you: continue ye in my love. 10 If ye guard my commandments, ye shall abide in my love; even as I have guarded my Father's commandments and abide in his love. 11 These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. 12 This is my commandment: That ye love one another, as I have loved you. 13 Greater love has no man than this, that a man lay down his life for his friends.
Yochanon (John) 14:15

Whosoever believes that Yahusha is Ha’Mashiach is born of Elohiym: and everyone that loves him that begat loves him also that is begotten of him. 2 By this we know that we love the children of Elohiym, when we love Elohiym, and guard his commandments. 3 For this is the love of Elohiym, that we guard his commandments: and his commandments are not grievous. 4 For whatsoever is born of Elohiym overcomes the world: and this is the victory that overcomes the world, even our faith.
Yochanon (John) 14:15

We Should Have His Commandments in Common:

And, behold, one came and said unto him: Good Rabbi, what good thing shall I do, that I may have eternal life? 17 And he said unto him: Why do you call me good? There is none good but one, that is, Elohiym: but if you will enter into life, guard the commandments.
Mattithyahu (Matthew) 19:16-17

Come unto me, all ye that labor and are heavy laden, and I will give you rest. 29 Take my yoke upon you and learn of me; for I am meek and lowly in heart: and ye shall find rest for your souls. 30 For my yoke is easy, and my burden is light.
Mattithyahu (Matthew) 11:28-30

Why then the Law? It was added because of the transgression, that the seed should come to the promise through Elohiym in the hands of a mediator. 20 Now a mediator is not of one, but Elohiym is one. 21 Is the Law then against the promises of Elohiym? Never: for if there had been a Law given which could have given life, truly justification should have been by the Law. 22 But the Scripture has concluded that all are under sin, that the promise by faith in Yahusha Ha’Mashiach might be given to them that believe. 23 But before faith came, we were guarded by the Law, in common subjection to the faith which should afterwards be revealed.
Galatiym (Galatians) 3:19-23

Thus says Yahuah Tseva’oth, the Elohai of Yashar’el; Put your ascending smoke offerings unto your sacrifices and eat flesh. 22 For I spoke not unto your fathers, nor commanded them in the day that I brought them out of the land of Mitsrayim, concerning ascending smoke offerings or sacrifices: 23 But this thing commanded I them, saying: Obey my voice, and I will be your Elohiym, and ye shall be my people: and walk ye in all the ways that I have commanded you, that it may be well unto you.
Yirmeyahu (Jeremiah) 7:21-23

Yahuah talked with you face to face in the mount out of the midst of the fire, 5 (I stood between Yahuah and you at that time, to show you the Word of Yahuah: for ye were afraid by reason of the fire, and went not up into the mount;) saying: 6 I am Yahuah Elohayka, which brought you out of the land of Mitsrayim, from the house of bondage. 7 You shall have no other elohiym before me.
Devariym (Deuteronomy) 5:4-7

You shall not make you any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the waters beneath the earth: 9 You shall not bow down yourself unto them, nor serve them: for I Yahuah Elohayka am a jealous El, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me, 10 And showing mercy unto thousands of them that love me and guard my commandments.
Devariym (Deuteronomy) 5:8-10

You shall not bring the name of Yahuah Elohayka to naught: את for Yahuah will not hold him guiltless that brings his name to naught.
Devariym (Deuteronomy) 5:11

I know your works: behold, I have set before you an open door, and no man can shut it: for you have a little strength, and have guarded my word, and have not denied my name.
Chazon (Revelation) 3:8

Guard the day of the Shabbath; to sanctify it as Yahuah Elohayka has commanded you. 13 Six days you shall labor and do all your work: 14 But the seventh day is the Shabbath of Yahuah Elohayka: in it you shall not do any work, you, nor your son, nor your daughter, nor your manservant, nor your maidservant, nor your ox, nor your ass, nor any of your cattle, nor your stranger that is within your gates; that your manservant and your maidservant may rest as well as you. 15 And remember that you were a servant in the land of Mitsrayim, and that Yahuah Elohayka brought you out thence through a mighty hand and by a stretched-out arm: therefore, Yahuah Elohayka commanded you to keep the day of Shabbath.
Devariym (Deuteronomy) 5:12-15

Honor your father and your mother, as Yahuah Elohayka has commanded you; that your days may be prolonged, and that it may go well with you, in the land which Yahuah Elohayka gives you.
17 You shall not kill.
18 Neither shall you break wedlock.
19 Neither shall you steal.
20 Neither shall you bear false witness against your neighbor.
Devariym (Deuteronomy) 5:16-20

Neither shall you lust after your neighbor's woman, neither shall you lust after your neighbor's house, his field, or his manservant, or his maidservant, his ox, or his ass, or anything that is your neighbor's.
Devariym (Deuteronomy) 5:21

We should have our faith in imputed righteousness in common:

But ye, beloved, building up yourselves on your most holy faith, praying in the Ruach Ha’Qodesh, 21 Keep yourselves in the love of Elohiym, looking for the mercy of our Adonai Yahusha Ha’Mashiach unto eternal life. 22 And of some have compassion, making a difference: 23 And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh.
Yahudah (Jude) 20-21

For what says the Scripture? Avraham believed Elohiym, and it was counted unto him for righteousness. 4 Now to him that works is the reward not reckoned of grace, but of debt. 5 But to him that works not, but believes on him that justifies the wicked, his faith is counted for righteousness. 6 Even as David also describes the blessedness of the man, unto whom Elohiym imputes righteousness without works, 7 Saying, Blessed are they whose transgressions are forgiven, and whose sins are covered. 8 Blessed is the man to whom Yahuah will not impute sin.
Romayim (Romans) 4:3-8

Comes this blessedness then upon the circumcision only, or upon the uncircumcision also? For we say that faith was reckoned to Avraham for righteousness. 10 How was it then reckoned? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
Romayim (Romans) 4:9-11

And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Avraham, which he had being yet uncircumcised. 13 For the promise, that he should be the heir of the world, was not to Avraham, or to his seed, through the Law, but through the righteousness of faith. 14 For if they which are of the Law are heirs, then faith is made void, and the promise made is of no effect: 15 Because the Law works wrath: for where there is no Law, there is no transgression. 16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the Law, but to that also which is of the faith of Avraham; who is the father of us all,
Romayim (Romans) 4:12-16

(As it is written, I have made you a father of many nations,) before him whom he believed, even Elohiym, who quickens the dead, and calls those things which be not as though they were. 18 Who against hope believed in hope, that he might become the father of many nations; according to that which was spoken, So shall your seed be. 19 And being not weak in faith, he considered not his own body now dead, when he was about a hundred years old, neither yet the deadness of Sarah's womb:
Romayim (Romans) 4:17-19

He staggered not at the promise of Elohiym through unbelief; but was strong in faith, giving glory to Elohiym; 21 And being fully persuaded that, what he had promised, he was able also to perform. 22 And therefore it was imputed to him for righteousness. 23 Now it was not written for his sake alone, that it was imputed to him; 24 But for us also, to whom it shall be imputed, if we believe on him that raised up Yahusha Ha’Mashiach our Adonai from the dead; 25 Who was delivered for our offences and was raised again for our justification.
Romayim (Romans) 4:20-25

For ye are all the children of Elohiym by faith in Mashiach Yahusha. 27 For as many of you as have been baptized into Mashiach have put on Mashiach. 28 There is neither Yahudiy nor Yavaniy, there is neither bond nor free, there is neither male nor female: for ye are all one in Yahusha Ha’Mashiach. 29 And if ye belong to Mashiach, then are ye Avraham’s seed, and heirs according to the promise.
Romayim (Romans) 4:20-25

Let us conclude in the matter that at least in these premises we have agreement, in common subjection to the faith.

Let us look for our common ground that we might once again be governed by common sense in a world that is no longer logical.

For Yahuah does not forsake those who are called by his name, who have some strength remaining, who have guarded his word and have not denied his name.

Because you have guarded the word of my patience, I also will guard you from the hour of calamity, which shall come upon all the world, to try them that dwell upon the earth. 11 Behold, I come quickly: hold that fast which you have, that no man takes your crown. 12 Him that overcomes will I make a pillar in the Temple of my Elohiym, and he shall go no more out: and I will write upon him the name of my Elohiym, and the name of the city of my Elohiym, which is Renewed Yerushalayim, which comes down out of heaven from my Elohiym: and I will write upon him my new name.
Chazon (Revelation) 3:10-12

VIDEO: In Common Subjection To The Faith

Shall we howl and wail? Let it not be so, but let us be strong and courageous, embracing the world as it is set us before by the mighty hand of Yahuah, who guides and directs us. There are those who will run in fear; others who will endlessly prep with food and supplies; and others who will repress all knowledge of things by any means, including drugs, alcohol, compulsive overeating, or even by simply denying all reality.

The leadership of the world is lost now - they don't know what to do, or even how to think. They reach conclusions based on the sheer insanity that somehow sacrificing children will appease their angered god, or that should they embrace the extermination of vast amounts of people, they will be righting the over-population problem. None of them seek the Way, the Truth, and the Life. Instead, they impose their views on the world, asserting themselves as elohiym, and demanding not only compliance, but the utterance of the blasphemy they commit. Many of these leaders have retreated into the depths of She'ol by trying to transform their gender, or by abandoning the order of life ordained by Yahuah in favor of their notions of singularity and trans-humanism. And these very same people have built their Deep Underground Military Bases (DUMBs) where they intend to hide from the coming wrath of Yah. These are dumb indeed; these leaders do not realize they have dug their own graves.

The ingathering feasts however, call upon the children of Yashar'el to practice the rhythm of life which was ordained by Yahuah in the beginning. This year, as it has been for the last several years, the need to properly observe these feasts is upon us as much will be coming on the rebellious, god-hating world. Many are saying sudden destruction; others are saying financial collapse (using the "crash" word). The diviners in the world are saying many things, but scripture is not of private interpretation. Virtually all of the prophets of scripture have pointed to these times.

And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; 26 Men's hearts fail-ing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. 27 And then shall they see the Son of A’dam coming in a cloud with power and great glory.
Luqas (Luke) 21:25-27

Let us first restore unto ourselves the true Elohiym, Yahuah Tseva'oth is his name, and abandon all Ba'ali worship and the sacrifices to Molech, that we might be clothed in white linen before our judge, our lawgiver, and our king. It is time, and the time is upon us now. It is my prayer that this video will help to guide you through this time.

VIDEO: Ingathering - The Fall Feasts of Yahuah

Yet, the lineage of Yashar'el is carefully traced, even being set forth in the New Testament for the student to decipher. Even in the common 66-book English bibles there is a mystery there to be revealed!

Now, however, we see a revealing of the 144,000 - the mystery being unsealed before our eyes as we enter into the end of the age. We have learned to count in one way - but Yah's way is greater than ours, and we now see that we may have been miscalculating (in part). Is there a direct link between the 144,000 and the tribes of Yashar'el? The answer is revealed in part right there in the Cepher Chazon (Book of Revelation) - in fact it is quite specific.

What does this tell us? Is it possible that the parable of the Wheat and the Tares is also instructive on this issue? It appears so. We will look - but be prepared. Not all of the answers are found here - but the questions demand to be asked nonetheless.

Click here to watch the video teaching.

Yet the book promises a blessing for those who read it:

Blessed is he that reads, and they that hear the words of this prophecy, and guard those things which are written therein: for the time is at hand.
Chazon (Revelation) 1:3

Never before have these words been as true as they are now!

We are going to take a summarizing look at this book, as an exhausting look would require many hours. Hopefully, we can get a working overview that will bring to light the new and important realizations of the prophecies set forth.

While I realize that many of you have already concluded the meaning of these words, let us open our minds for just a few minutes to revisit these prophecies in light of current events and to see what is true and what isn’t.

Click here to watch the video teaching.

As the people muttered: "It would have been better for us to die in the wilderness," Yahuah heard their voices and promised that as they had said, so he would deliver. This day has forever foretold of yet another day of destruction, and this is what we will visit today.

Let us come to know what this day is all about, its history and now its present day application, for the date is rising squarely before us now, in this time of trouble throughout the world.

What do we know, and when can we know it? Join us for this lively presentation concerning a date we call the ninth of Av - or in the Ivriyt (Hebrew): Tisha B'Av.

Click here to watch the video teaching.

What were these standards? What do they reveal? Is there a hidden voice of prophecy even in these?

Click here to watch the video teaching and/or download the slide show presentation.

We begin with the following:

Shemoth (Exodus) 24:9-10
Then went up Mosheh, and Aharon, Nadav, and Aviyhu, and seventy of the elders of Yashar’el: 10 And they saw את the Elohai of Yashar’el: and there was under his feet as it were a paved work of a caphire stone, and as it were the body of heaven in his clearness.

The word that is translated here as sapphire is incorrectly set forth by Strong’s as cappiyr (סַפִּיר) Strong's H5601. However, the operative letter in this Ivriyt word is the letter pey/phey, the spelling of which would determine whether the letter is pronounced pey or phey. Pey is shown as (פ) whereas phey is shown as (פּ). Unfortunately, in the latter case, the doubling dot or dagash also appears this way. So we have a choice: is this the letter phey (pronounced “ph"), or is this a doubling dot rendering two ps (pronounced “pp")?

We believe that the overwhelming tide of evidence points to a proper pronunciation of the letter as phey (hence “ph"); therefore the word in question is pronounced as caphire and spelled accordingly.

(סַפִּיר) H5601 caphire; from H5608; Strong’s tells us this means “a gem (perhaps used for scratching other substances), probably the sapphire:—sapphire."

Given that there is no double “p" in the word, and the word should be pronounced caphire (sapphire), one wonders how Strong’s determined that its meaning is as “a gem (perhaps used for scratching other substances), probably the sapphire." Perhaps? Probably??

The word has a root in the Ivriyt, which is (סָפַר) (H5608). This word means to score with a mark as a tally or record, i.e. (by implication) to inscribe, and also to enumerate; intensively, to recount, i.e. celebrate:—commune, (ac-) count; declare, to number, penknife, to reckon, scribe, shew forth, speak, talk, tell (out), writer.

5609 (סְפַר) çepher comes from a root corresponding to H5608 and means a book or scroll.

5610 (סְפָר) çephâr is also from H5608 and means a census:—numbering, means: a census, or numbering.

5612 (סֵפֶר) çêpher is also from H5608 and means a writing (the art or a document); by implication, a book: a bill, a book, evidence, a letter, a register, a scroll. It is found also in the feminine form as çiphrâh (סִפְרָה) (Ps 56:8 (H9). The masculine plural is cepheriym (ספרים); the feminine plural is cepher’oth (ספרות).

5613 (סָפֵר) çâphêr means: a scribe (Aramaic).

When we look at the word caphire in its totality, we then see in the meaning of the word a fixed stone which may include an enumerated writing scratched upon its surface.

Let’s look at the history:

Shemoth (Exodus) 19:19
And when the voice of the shofar sounded long, and waxed louder and louder, Mosheh spoke, and Elohiym answered him by a voice.

What did they actually hear being said?

Shemoth (Exodus) 20:1-17
And Elohiym spoke את all these words, saying: 2 I am Yahuah Elohayka, which have brought you out of the land of Mitsrayim, out of the house of bondage.

3 You shall have no other elohiym before me.

4 You shall not make unto you any graven image, or any likeness of anything that is in the heavens above, or that is in the earth beneath, or that is in the water under the earth: 5 You shall not bow down yourself to them, nor serve them: for I, Yahuah Elohayka am a jealous El, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; 6 And showing mercy unto thousands of them that love me, and guard my commandments.

7 You shall not bring the name of Yahuah Elohayka to naught; for Yahuah will not hold him guiltless את that brings his name to naught.

8 Remember the day of the Shabbath, to keep it holy. 9 Six days shall you labor, and do all your work: 10 But the seventh day is the Shabbath of Yahuah Elohayka: in it you shall not do any work, you, nor your son, nor your daughter, your manservant, nor your maidservant, nor your cattle, nor your stranger that is within your gates: 11 For in six days Yahuah made the heavens and the earth, the sea, and all that in them is, and rested the seventh day: wherefore Yahuah blessed the day of Shabbath, and hallowed it.

12 Honor your father and your mother: that your days may be long upon the land which Yahuah Elohayka gives you.

13 You shall not kill.

14 You shall not break wedlock.

15 You shall not steal.

16 You shall not bear false witness against your neighbor.

17 You shall not lust after your neighbor's house, you shall not lust after your neighbor's woman, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor anything that is your neighbor's.

Shemoth (Exodus) 24:12
And Yahuah said unto Mosheh: Come up to me into the Mount and be there: and I will give you caphire stones, and a Torah, and commandments which I have written; that you may teach them.

Shemoth (Exodus) 34:28
And he was there with Yahuah forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the caphires את the words of the covenant, the Ten Devariym.

Devariym (Deuteronomy) 5:22
These words Yahuah spoke unto all your assembly in the Mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice: and he added no more. And he wrote them on two caphire stones and delivered them unto me.

In this record, we see that an enumerated writing – the Ten Devariym – were set forth on stones.

In Devariym 5:22, we are told by Strong’s that two words can be found in the underlying Masoretic text, which in fact are not there. One word is natan (נתן), when the word actually found there is v’i’taniym (וַיִּתְּנֵם); the second is the word luach (לוח), when the word there is actually lach’oth (לֻחֹת). In the first instance, it doesn’t really change the meaning of the verse. But the second one is important, as it is the plural form of the word lach (לַח) (H3892), which means fresh or unused.

So in the passage that is translated as tablets of stone, we find the underlying Ivriyt to say:

עַל־שְׁנֵי לֻחֹת אֲבָנִים

Transliteration: Al-sheniy lach’oth ebeniym: upon two fresh (unused, uncut) stones.

In Exodus 34:28, do we see the Strong’s chosen word luach (לוח), or the word meaning fresh, i.e. lach’oth (לֻחֹת)? Applicable portion:

וַיִּכְתֹּב עַל־הַלֻּחֹת אֵת דִּבְרֵי

Transliteration: v’y’kathab al-ha’lach’oth eth devari: And he wrote on the fresh ones the word.

And in Exodus 24:12, we see the following:

אֶת־לֻחֹת הָאֶבֶן וְהַתּוֹרָה וְהַמִּצְוָה אֲשֶׁר כָּתַבְתִּי לְהוֹרֹתָם׃

Eth lach’oth ha’eben v’ha’torah, v’ha’mitsvoth asher cathab’oth’i l’ha’y’ratham: The fresh stone, and the Torah, and the commandments, which writings to the binding thereof [Interlineated].

So, as we can see, the word tablets does not appear there at all! Rather it is lach’oth (fresh, or fresh ones [fem. Plural]).

Now the question becomes, which fresh stone was used to scratch this Torah, these commandments? We return to where we started:

Shemoth (Exodus) 24:9-10
Then went up Mosheh, and Aharon, Nadav, and Aviyhu, and seventy of the elders of Yashar’el: 10 And they saw את the Elohai of Yashar’el: and there was under his feet as it were a paved work of a caphire stone, and as it were the body of heaven in his clearness.

For these reasons, we use the word caphire to describe the etched fresh stones of the Ten Devariym.

This blog is an update from a previous blog posted on Tuesday, August 27, 2019.

A similar disposition emerged when Martin Luther began to move away from Roman Catholicism. In addition to his militant antisemitism, Luther took an opposition to the doctrines which the Catholic Church had harvested from the books they called the Deuterocanon.

The founding of western civilization in North America began with those influenced by the doctrines of these rogue Scotsmen and their redacted protocol and trinitarian view of scripture.

As time went on, knowledge concerning scripture decreased – not increased – and the modern American knows little of the Deuterocanon, the books Martin Luther labeled the Apocrypha.

Those without knowledge claim that these books are “merely historical" and are “heretical" and not for general reading. But given the political nature of their conclusion concerning this Apocrypha, the student now must ask themselves anew: To read or not to read – that is the question!

Click here to watch the video teaching.

We have greatly troubled the world since we became the king of the mountain. It has not been enough for us to enjoy our success in Pax Americana - instead we became an exporter of transgression, waywardness, evil wickedness, perversion, rebellion, and sin. And we have imposed ourselves in the most violent ways upon the people of other nations; ruthlessly bombing cities and villages, destroying the lands and the countries, disrupting their societies and their abilities to provide for themselves - even robbing their resource wealth.

And what was the purpose of all of this? Was this done in the name of freedom? Mostly, it was done in the name of democracy. But the United States is not a democracy - it is a republic of which some portion functions within the bounds of democracy. Yet we raised this evil god among others, simply asserting they had no right to object (as did Aristotle) to the principals of democracy.

And yet at home, we were everything but a democracy. Instead we were a kleptocracy (stealing the wealth of other nations like Libya, Syria, Afghanistan and Iraq), a corporate autocracy (where corporations rule all of the actions of the central government); a corrupted oligarchy (where the decisions of our judges are based only on partisan principals), and a wicked and vile tyranny (run by unelected back room swamp monsters who live and thrive on unbridled perversion).

Repentance is called for - as a nation we must repent and seek forgiveness. But it also behooves us to pray for our enemies and our friends alike. As we seek out the teachings of scripture, is their a model prayer we can follow? Let's take a look.

Click here to watch the video teaching.

Yet the House of Babylon neither hears nor sees anything on the horizon. As it was yesterday, they tell themselves, so it again will be.

Yet the ten curses rise, and the stirring of judgment manifests among mankind. Judgment has already been rendered – the development of the curses have simply not yet appeared, for great destruction is coming now on the wicked. This is not the working of man, but judgment from the Most High who uses even sinners to accomplish his work on this earth.

It is time to look at the prophecy concerning the curses, for those who have eyes which seeing can understand, and ears, which when hearing, do perceive the truth that is before us now. Judgment has been rendered and now the curses follow. Have you come out of her yet?

Click here to watch the video teaching.

In our born-again metaphor, the soul is likened to an infant at the time of its birth – at the time of the child’s first breath – a breath first given into the nostrils of A’dam, and a breath that is directly from Yahuah. It is this breath that marks the origination of the soul in the living.

But is this the end of the story concerning the soul? No, there is other instruction, carefully articulated in the Greek writings; but when examined, reveal concepts delineated in Ivriyt (Hebrew).

Let us being our journey then in exploring the life of the soul and see what the word reveals.

Click here to watch the video teaching.

There are those who believe that the current course of action will remain efficacious – that which worked before will work again, given the assumption that the path of decadence has no accounting before it; that the defilement of the sacred has no reconciliation; and that the demoralization of society causes no measurable degradation. But is this true?

Whether we discuss the pragmatic disposition of these progressions, or the failure of the logic which governs the decision-making, Yahuah remains no respecter of persons, and judgment comes – with blessing or with cursing. And the casus belli of the cursing remains the same: not hearkening unto the voice of Yahuah Elohayka and failing to guard and to do all his commandments and his statutes.

The fool says in his heart: “there is no Yahuah!" And yet when Ruach Yahuah is expelled from the soul, often it is not a demon or devil that rushes in, but rather abject fear. And when the fear becomes resident, then it becomes the decision-maker. He who makes decisions out of fear or to mitigate the fear makes error, and error brings judgment.

We are not called to fear the things of this earth. It is written:

There shall not any man be able to stand before you all the days of your life: as I was with Mosheh, so I will be with you: I will not fail you, nor forsake you. 6 Be strong and of a good courage: for unto this people shall you divide for an inheritance the land, which I swore seven oaths unto their fathers to give them. 7 Only be strong and very courageous, that you may guard to do according to all the Torah, which Mosheh my servant commanded you: turn not from it to the right hand or to the left, that you may prosper whithersoever you go.
Yahusha (Joshua) 1:5-7.

Yet, in the West, we are ruled by fools who have taken this view; however, they assert themselves as fearless individuals – fearless as they hide behind armed guards, armed security systems, armed special forces, and military machinery the cost of which may exceed every budget: all in order to ensure that those who harbor fear in their heart, rather than their maker, can pose as fearless in this world.

We know that to be of Yashar’el requires not a bloodline, but rather a confession of faith in the Father and the Son whom he sent. But there is another camp – another tribe – who harbor a faith in something else. Rather than confessing the name of Yahuah-Yahusha, they cling to a faith in the things of Babylon: a faith centered around fertility rituals, mythological worship of the sun, the moon and the stars, and the practices of ancient paganism to put at ease their fear of life on this earth and the death which follows it.

And so it is that men of fear cower behind towers of engraved images – the faces of the powerful and the dead who have preceded them – whose images are ensconced in disks of precious metals and written debt instruments which declare themselves to be neutral arbiters of financial transactions and whose accumulation creates a status known as wealth.

But it is these men who use their wealth to inflict death and injury on others and who amass the weapons of war that they might not experience the affliction they so willingly deliver to others, including the mere mortals and the meek known as the innocent – the men, the women and the children who find the comfort of the fearless life provided by Yahuah.

The people of the world are now being pushed into a conflict to secure the wealth of those who live in fear, and in this conflict, mankind is soon to see the wrath of the indignation of Yah.

Yahuah has opened his armory and has brought forth the weapons of his indignation: for this is the work of Adonai Yahuah Tseva’oth in the land of the Kasdiym.
Yirmeyahu (Jeremiah) 50:25

The weapons of indignation are coming forth to work destruction in the land of the Kasdiym. Where would we find such a land?

Indignation: zaʻam (זַעַם) H2195; strictly, froth at the mouth, i.e. (figuratively) fury (especially of Elohiym’s displeasure with sin):—angry, indignation, rage.

From H2194; zâʻam (זָעַם), a primitive root; properly, to foam at the mouth, i.e. to be enraged:—abhor, abominable, (be) angry, defy, (have) indignation.

Chaldean: Kaçday (כַּסְדַּי) H3679

For H3778: (כַּשְׂדִּי) Kasdîy, also (כַּשְׂדִּימָה) Kasdîymâh; towards the Kasdites into Chaldea), patronymically from H3777 (only in the plural); a Kasdite, or descendant of Kesed; by implication, a Chaldean (as if so descended); also, an astrologer (as if proverbial of that people:—Chaldeans, Chaldees, inhabitants of Chaldea).

The Kasdiym – the Chaldeans – are those who call themselves by the tribe of Kesed. Who is this Kesed?

And it came to pass after these things, that it was told Avraham, saying: Behold, Milkah, she has also born children unto your brother Nachor; 21 Huz his firstborn, and Buz his brother, and Qemu’el the father of Aram, 22 And Kesed, and Chazo, and Pildash, and Yidlaph, and את Bethu’el. 23 And Bethu’el begat Rivqah: these eight Milkah did bear to Nachor, Avraham’s brother. 24 And his concubine, whose name was Re’umah, she bore also Tevah, and Gaham, and Thahash, and Ma`akah.
Bere’shiyth (Genesis) 22:20-24

The Kasdiym – the Chaldeans – are those who call themselves by the tribe of Kesed, and their civilization began in Assyria:

Behold the land of the Kasdiym; this people were not, till Ashshur founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin.
Yesha’yahu (Isaiah) 23:13

The Kasdiym – the Chaldeans – are those who call themselves by the tribe of Kesed, and their civilization began at the hand of Ashshur. But who was Ashshur?

Ashshûr (אַשּׁוּר) H804, apparently from H833 (in the sense of successful); Ashshur, the second son of Shem;

From H833, (אָשַׁר) âshar, or (אָשֵׁר) âshêr; a primitive root; to be straight (used in the widest sense, especially to be level, right, happy);

Compare with Yâshâr (יָשָׁר) H3477; straight (literally or figuratively): just, righteous, be upright.

Not only was Assyria the civilization of the Chaldeans, but so was and is Babylon.

And Babel, the glory of kingdoms, the beauty of the Kasdiym's excellency, shall be as when Elohiym overthrew Cedom and Amorah. 20 It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Araviy pitch tent there; neither shall the shepherds make their fold there. 21 But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there. 22 And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces: and her time is near to come, and her days shall not be prolonged.
Yesha’yahu (Isaiah)13:19-22

For purposes of prophetic realization, the Chaldeans are those who are of Babylon, and Ashshur is an upright leader. This becomes important as we see the prophecy before us.

And Babel, the glory of kingdoms, the beauty of the Kasdiym's excellency, shall be as when Elohiym overthrew Cedom and Amorah. 20 It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Araviy pitch tent there; neither shall the shepherds make their fold there.
Yesha’yahu (Isaiah)13:19-20

• Destroyed as was Sodom and Gomorrah (hasn’t yet happened)
• Never inhabited again

But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there. 22 And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces: and her time is near to come, and her days shall not be prolonged.
Yesha’yahu (Isaiah)13:21-22

• Doleful creatures (oach – a lone howling creature)
• Owls (bath ya’anah – owls)
• Satyrs – (sayir – devil he-goats)
• Wild beasts (ee – howlers)
• Dragons (tanniyn – dragon)

However, the Chaldeans have a migratory history, marked by an aleph-beyt which they carried with them in their migration, a calendar which they followed, and the customs of their practices in astrology and Babylonian worship.

Rather than take the name of the tribe (Nachor), they took the name of the son from which they were derived, namely Kesed – and became the Kesediym or Chaldeans. As they migrated, they became known as the Chaldi, the Caldi, the Keldi, the Kelti, and ultimately the Celtic people of central Europe. In Britain, they would be called the Chuldees. Their calendar is best exampled in the Coligny disk; their markers of astrology would be the fixing of the zodiac, and the Babylonian practices would include the fertility rite of Ishtar and the solstice fertility rite of Nimrod.

The Coligny Calendar

The Coligny calendar is a second century Celtic calendar found in 1897 in Coligny, France. It is a lunisolar calendar that has been used to reconstruct the ancient Celtic calendar.

Each Celtic month started on the sixth day of the lunar cycle, according to Pliny the Elder. This is the date of the quarter moon, the easiest lunar date to confirm by direct observation.

The months were called Samonios, Dumannios, Rivros, Anagantios, Ogronios, Cutios, Giamonios, Simivisonnios, Equos, Elembivios, Edrinios, and Cantlos, and there were two intercalary months, Quimonios, and Sonnocingos.

The Zodiac on the floor of the Dormition Church in Jerusalem:

The fertility rite of Ishtar:

Ishtar is the incarnation of nature at the Spring Equinox into a goddess and is one of the earliest forms of documented worship.

Fertility is marked with eggs and fertile animals such as rabbits:

The celebration includes eating a ham to commemorate the slaughter of the boar that killed Tammuz, the son of Ishtar.

The birthday of the sun god:

Tammuz the son of Ishtar was reportedly born at the Winter Solstice (December 22 – 25).

Invictus Sol (the unconquerable sun and the god of Constantine) was also born on the shortest day of the year or the Saturnalia (December 22 -25)

This is the fertility worship of Nimrod and is practiced on December 25.

Such are the markings of the Kasdiym/Chaldeans.

The Prophecy

The burden of Babel, which Yesha`yahu the son of Amots did see. 2 Lift ye up a banner upon the high mountain, exalt the voice unto them, shake the hand, that they may go into the gates of the nobles. 3 I have commanded my sanctified ones, I have also called my mighty ones for my anger, even them that rejoice in my highness. 4 The noise of a multitude in the mountains, like as of a great people; a tumultuous noise of the kingdoms of nations gathered together: Yahuah Tseva’oth musters the host of the battle. 5 They come from a far country, from the end of heaven, even Yahuah, and the weapons of his indignation, to destroy the whole land.
Yesha’yahu (Isaiah) 13:1-5

They come from a far country, from the end of heaven, even Yahuah,
and the weapons of his indignation, to destroy the whole land.

בָּאִים מֵאֶרֶץ מֶרְחָק מִקְצֵה הַשָּׁמָיִם יְהוָֹה וּכְלֵי זַעְמוֹ לְחַבֵּל כָּל־הָאָרֶץ׃

Bayim me’eretz mer’chaq miqtseh ha’shamayim
Yahuah u’keleiy za’amo l’chabbel cal-ha’eretz.

What are the weapons of his indignation?

וּכְלֵי זַעְמוֹ

Kelee’ (כְּלִי) H3627; a masculine noun meaning something prepared, i.e. any apparatus (as an implement, utensil, dress, vessel or weapon):—armor, artillery, bag, carriage, furnish, furniture, instrument, jewel, that is made of, pot, psaltery, sack, stuff, thing, tool, vessel, ware, weapon.

From H3615 (כָּלָה) kâlâh; which is a primitive root meaning to end, whether intransitive (to cease, be finished, perish) or transitive (to complete, prepare, consume):—accomplish, cease, consume (away), determine, utterly destroy, be done, be at an end, expire, cause to fail, faint, finish, fulfil, leave off, long, bring to pass, wholly reap, make clean riddance, spend, quite take away, or waste.

Directed to the land which is replacing fallen bricks with hewn stones:

O Ashshur, the rod of my anger, and the staff in their hand is my indignation. 6 I will send him against a hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. 7 Howbeit he means not so, neither does his heart think so; but it is in his heart to destroy and cut off nations not a few.
Yesha’yahu (Isaiah) 10:5-7

Now consider:

“Russia probably remains the world’s leader in Non-Nuclear EMP (NNEMP) weapons, also called Radio-Frequency Weapons (RFWs). Marriage of NNEMP to drones or cruise missiles, equipped with sensors to follow high-power electric lines and target control centers and transformers, introduces a major new threat to national power grids.

“Russia has “Super-EMP" weapons specialized for HEMP attack that potentially generate 100,000 volts/meter or higher, greatly exceeding the U.S. military hardening standard (50,000 volts/meter).

“Super-EMP is a first-strike weapon," according to Aleksey Vaschenko, who describes Russian nuclear weapons specially designed to make extraordinarily powerful HEMP fields as Russia’s means for defeating the United States. Hypersonic vehicles are potentially a new avenue for surprise HEMP attack, flying at 50-100 kilometers altitude: the optimum height-of-burst for Super-EMP warheads.

Electromagnetic pulse attack: Is Russia about to nuke space to launch massive EMP attacks to destroy the US and its Western allies? Strange Sounds, March 8, 2022.

https://strangesounds.org/2022/03/electromagnetic-pulse-attack-is-russia-about-to-nuke-space-to-launch-massive-emp-attacks-to-destroy-the-us-and-its-western-allies.html

Now consider:

Russia calls the HEMP weapon, a weapon of indignation (оружие негодования).

For further information, please see:

RUSSIA: EMP THREAT
The Russian Federation’s Military Doctrine, Plans, and Capabilities for Electromagnetic Pulse (EMP) Attack
Dr. Peter Vincent Pry
Executive Director
EMP Task Force on National and Homeland Security
January 2021

Downloadable pdf found at: https://defconwarningsystem.com/digest/wp-content/uploads/2021/02/Russia-EMP-Threat.pdf

The word that Yahuah spoke against Babel and against the land of the Kasdiym by Yirmeyahu the prophet. 2 Declare ye among the nations, and publish, and set up a standard; publish, and conceal not: say: Babel is taken, Ba`al is confounded, Merodak is broken in pieces; her idols are confounded, her images are broken in pieces. 3 For out of the north there comes up a nation against her, which shall make her land desolate, and none shall dwell therein: they shall remove, they shall depart, both man and beast.
Yirmeyahu (Jeremiah) 50:1-3

For, lo, I will raise and cause to come up against Babel an assembly of great nations from the north country: and they shall set themselves in array against her; from thence she shall be taken: their arrows shall be as of a mighty expert man; none shall return in vain. 10 And Kasdiymah shall be a spoil: all that spoil her shall be satisfied, says Yahuah. 11 Because ye were glad, because ye rejoiced, O ye destroyers of my heritage, because ye are grown fat as the heifer at grass, and bellow as bulls; 12 Your mother shall be sore confound-ed; she that bore you shall be ashamed: be-hold, the hindermost of the nations shall be a wilderness, a dry land, and a desert. 13 Because of the wrath of Yahuah it shall not be inhabited, but it shall be wholly desolate: everyone that goes by Babel shall be astonished, and hiss at all her plagues.
Yirmeyahu (Jeremiah) 50:9-13

As for the remnant in all of this:

Come, my people, enter into your chambers, and shut your doors about you: hide yourself as it were for a little moment, until the indignation be passed over. 21 For, behold, Yahuah comes out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no longer cover her slain.
Yesha’yahu (Isaiah) 26:20-21

VIDEO: The Wrath of Indignation

Let’s take a moment to explore that which we find in the ancient writings of those who wrote as the Ruach (Holy Spirit) led them and review where we are today to determine, possibly, whether or not we have entered the Latter Days.

Click here to watch the video teaching.

“There is no force on earth which can stop the onward march of atheism. The growth of science, scientific outlook, and rational thinking opened up the minds of the people in different parts of the world."

“The spectacular growth of science and technology broke the barriers of distances. It’s also liberating people from mental barriers and establishing the means of communication. Now it is “one world, one humanity." The revolutions in communications, the computer revolution, the internet, world-wide web, brought a tremendous revolution in the minds of people. With the result, God and religion have become irrelevant. Atheism is leading to a great social change. It is a silent revolution with profound consequence."

Quietly in this world today, disbelief rises among those in the community who once were known as believers.

Owen Lee has written that atheism and non-theistic spiritual beliefs are on the rise in America. As of 2019, over 51% of all Americans nationwide do not identity as bible believers. They identify as nonbelievers or atheists and or spiritually non-biblically based.

Mark Jubelirer writes:

“As humans become more educated, they are leaving these religions that have been coveted by their forebears. We take note that these epic fables stem from myth stories told by uneducated goat herders around their evening campfires. They must have told scary stories otherwise, too, to scare the little ones who were still awake and restless. But the scary religious tales were the ones that survived and were embellished over the centuries. The original tales likely don’t much resemble those written into mind-numbing books, called “bibles".

Anyway, the more we feel the science of things in our bones, the more we recede from accepting myths and fairy tales. We come to understand things as they really are. We don’t need to believe that the Earth is the center of the Universe. Religious folks. What a joke."

Jerry Mc Kenna writes:

“In the US belief in God is declining and the speed of that decline seems to be increasing. In 2005 about 70% of Americans claimed to be religious, today it is in the 50’s. (Irreligion in the United States - Wikipedia).

As atheism begins to bloom, let us look at the fruit of its human-centered belief system and the tenets of its self-ordained immorality – an immorality that begins with the premise “there is no God.""

The fool has said in his heart: There is no Yahuah.
Tehilliym (Psalm) 14:1

Let no man deceive you by any means: for that day shall not come, except there comes a falling away first, and that man of sin be revealed, the son of perdition.
Tasloniqyiy Sheniy (2 Thess.) 2:3

What is Atheism?

The term “atheism" is derived from the Ancient Greek ἄθεος atheos meaning "without god; godless; secular; refuting or repudiating the existence of god."

In the Cepher, we translate θεός theós as Elohiym, and κύριος kýrios as Yahuah (consistent with Septuagint treatment).

Atheism means “without Elohiym".

There are three layers of disbelief:

1. Anti-theist (those opposed to a Creator)
2. A-theist (those without a Creator)
3. Agnostic (those without knowledge of a Creator)

At the center of atheism is the belief that this (the material world of the flesh) is all there is. It can be summarized with the saying made famous by the Schlitz Brewing Company: “You only go around once in this life, so you have to grab for all the gusto you can get."

Apparently, that meant drinking beer.

Atheism takes for granted the invisible things of Yahuah, like consciousness, life, and the soul – which to them is inconceivable.

For many atheists, however, there was reconsideration on their deathbeds:

“I would give worlds if I had them, that The Age of Reason had never been published. O Lord, help me! Christ, help me! . . No, don’t leave; stay with me! Send even a child to stay with me; for I am on the edge of Hell here alone. If ever the Devil had an agent, I have been that one." - Thomas Paine

“Until this moment, I thought there was neither God nor hell; now I know and feel that there are both, and I am doomed to perdition by the just judgment of the Almighty!" - Sir Thomas Scott

“You need not tell me there is no God for I know there is one, and that I am in His presence! You need not tell me there is no hell. I feel myself already slipping. Wretches, cease your idle talk about there being hope for me! I know I am lost forever! Oh, that fire! Oh, the insufferable pangs of hell!" - Sir Francis Newport

“…I am abandoned by God and man." He said to his physician, Dr. Fochin: “I will give you half of what I am worth if you will give me six months of life." When he was told this was impossible, he said, “Then I shall die and go to hell!" His nurse said: “For all the money in Europe I wouldn’t want to see another unbeliever die! All night long he cried for forgiveness." – Voltaire

“My philosophy leaves me utterly forlorn! I feel like one caught in the merciless jaws of an automatic machine, not knowing at what time one of its great hammers may crush me!" – David Strauss, a leading representative of German rationalism who spent a lifetime erasing belief in God.

What is Agnosticism?

The term “agnostic" is derived from the Ancient Greek ἀ- meaning without, and γνῶσις (gnōsis) meaning knowledge. The term was first used by Thomas Henry Huxley in a speech at a meeting of the Metaphysical Society in 1869 to describe his philosophy, which rejected all claims of spiritual or mystical knowledge.

Huxley argued premises worthy of consideration here, stating that:

“Agnosticism is of the essence of science, whether ancient or modern. It simply means that a man shall not say he knows or believes that which he has no scientific grounds for professing to know or believe. Consequently, agnosticism puts aside not only the greater part of popular theology, but also the greater part of anti-theology. In matters of the intellect, follow your reason as far as it will take you, without regard to any other consideration. And negatively: In matters of the intellect do not pretend that conclusions are certain which are not demonstrated or demonstrable."

Huxley, Thomas Henry (April 1889). "Agnosticism". The Popular Science Monthly. New York: D. Appleton & Company.

Science as Elohiym

Science is established upon the Scientific Method.

To reach a conclusion (called “theory"), an experiment must be replicated continuously which yields the same result, demonstrating the viability of the hypothesis.

If no experiment can be had, there is no hypothesis. The proposition becomes mere hyperbole.

The scientific method is an empirical method of acquiring knowledge that has characterized the development of science since at least the 17th century (with notable practitioners in previous centuries). It involves careful observation, applying rigorous skepticism about what is observed, given that cognitive assumptions can distort how one interprets the observation. It involves formulating hypotheses, via induction, based on such observations; experimental and measurement-based testing of deductions drawn from the hypotheses; and refinement (or elimination) of the hypotheses based on the experimental findings. These are principles of the scientific method, as distinguished from a definitive series of steps applicable to all scientific enterprises.

Newton, Issac (1999) [1726 (3rd ed.)]. Philosophiæ Naturalis Principia Mathematica [Mathematical Principles of Natural Philosophy]. The Principia: Mathematical Principles of Natural Philosophy. Translated by Cohen, I. Bernard; Whitman, Anne; Budenz, Julia. Includes "A Guide to Newton's Principia" by I. Bernard Cohen, pp. 1–370. (The Principia itself is on pp. 371–946). Berkeley, CA: University of California Press. 791–796 ("Rules of Reasoning in Philosophy"); see also Philosophiæ Naturalis Principia Mathematica#Rules of Reasoning in Philosophy. ISBN 978-0-520-08817-7

Yet Science now lifts itself as Elohiym ...

The Agenda (WEF 2022):

• Global cooperation; (Done by engineering World War III.)
• Economic rebalancing; (Done by collapsing the West.)
• Society, equity and global health; (Transferring the wealth of the West to the third world by force, and injecting DNA change agents in the global populace.)
• Nature, food and climate; (Converting all food to GMOs, and clustering the population into high-rise ant farms.)
• Industry transformation; (Abandoning industry in favor of virtual industry where you identify as industrialized in VR.)
• Innovation, governance and cybersecurity. (Protecting our digital techno-fascism to prevent people rising up for human dignity.)

The Agenda (WHO 2022):

Proposal for amendments to the International Health Regulations were submitted by Assistant Secretary for Global Affairs (OGA) in the US Department of Health and Human Services, Loyce Pace, as “amendments" to a previously ratified 2005 WHO International Health Regulations treaty. The International Health Regulations (2005) (IHR) provide an overarching legal framework that defines countries’ rights and obligations in handling public health events and emergencies that have the potential to cross borders. The IHR are an instrument of international law that is legally-binding on 196 countries, including the 194 WHO Member States.

The new Pandemic Treaty gives the WHO the power to mandate vaccine passports and COVID jabs worldwide. They are working on the creation of a global vaccine passport/digital identity program. Under the new “Pandemic Treaty", when people are harmed by the WHO’s health policies, there’s no accountability as the WHO has diplomatic immunity.

Former WHO senior employee and whistleblower, Astrid Stuckelberger, now a scientist at the Institute of Global Health of the Faculty of Medicine of the University of Geneva, noted:

“If the new Pandemic Treaty is adopted by member states, this means that the WHO’s Constitution, Article 9 will take precedence over each country’s constitution during natural disasters or pandemics. The WHO will be dictating to other countries when the WHO decides there is a natural disaster or pandemic."

William Engdahl, WHO Stealth Coup to Dictate Global Health Agenda of Gates, Big Pharma, May 18, 2022; New Eastern Outlook, https://journal-neo.org/2022/05/18/who-stealth-coup-to-dictate-global-health-agenda-of-gates-big-pharma/

The atheists, anti-theists (Yah-haters), and agnostics now lead us into techno-fascism, elevating science as Elohiym. How does the fruit of their tree appear?

• Termination of infant life up to 28 days after breathing life;
• Termination of the sick, elderly, disabled, deformed through legalized euthanasia;
• Termination of private property; (You will own nothing and be happy.)
• Termination of autonomy; (Mobility premised on a social credit score.)
• Termination of all privacy; (Continuous digital monitoring.)
• Termination of upward mobility and dissent; (The social credit system.)
• Termination of self-determination as to matters of health;
• Termination of national identity;
• Termination of all freedoms and human rights in favor of digitalism.

Current status:

• World War III, pitting the West against a new Asian Alliance;
• Financial collapse of the hopelessly indebted West;
• International food crisis with millions expected to starve;
• International disease crises rising from newly patented viruses;
• Social destruction as the West collapses;
• Shortened life expectancy; (Already occurring in the West.)
• Destruction of the family unit;
• The rise of depravity and degradation as society is demoralized;
• The death of education and literacy in the West.

Yahuah as the Antithesis

The antithesis of the dogma of the atheists, anti-theists, and agnostics now leading us into techno-fascism, is Yahuah.

The promises of Yahuah:

For I know the thoughts that I think toward you, says Yahuah, thoughts of peace, and not of evil, to give you an expected end. 12 Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. 13 And ye shall seek me, and find me, when ye shall search for me with all your heart. 14 And I will be found of you, says Yahuah: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, says Yahuah; and I will bring you again into the place whence I caused you to be carried away captive.
Yirmeyahu (Jeremiah) 29:11-14

As for demonstrable evidence:

The heavens enumerate the glory of El; and the expanse shows his handywork. 2 Day unto day utters speech, and night unto night shows knowledge. 3 There is no speech nor language, where their voice is not heard. 4 Their line is gone out through all the earth, and their words to the end of the world. In them has he set a tabernacle for the sun, 5 Which is as a bridegroom coming out of his chamber and rejoices as a strong man to run a race. 6 His going forth is from the end of the heavens, and his circuit unto the ends of it: and there is nothing hid from the heat thereof.
Tehilliym (Psalm) 19:1-6

For the wrath of Elohiym is revealed from heaven against all wickedness and unrighteousness of men, who hold the Truth in unrighteousness; 19 Because that which may be known of Elohiym is manifest in them; for Elohiym has showed it unto them. 20 For from the creation of the world, the invisible things of Yah are clearly seen, being understood by the things that are made, even his eternal power and divinity; so that they are without excuse:
Romayim (Romans) 1:18-20

What are these invisible things of Yah which are clearly seen, being understood by the things that are made, even his eternal power and divinity?

Consider the materiality of the following (which are very difficult to demonstrate with a drawing):

• Consciousness
• Reason
• Truth
• Meaning
• Life

Yet with Yahusha on the throne, a different agenda appears:

And Elohiym shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.
Chazon (Revelation) 21:4

The thief comes not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.
Yochanon (John) 10:10

See, I have set before you this day life and good, and death and evil; 16 In that I command you this day to love Yahuah Elohayka, to walk in his ways, and to guard his commandments and his statutes and his judgments, that you may live and multiply: and Yahuah Elohayka shall bless you in the land whither you go to possess it.
Devariym (Deuteronomy) 30:15-16

• Instead of World War III, there is peace among the nations;
• Instead of collapse, there is restoration accomplished by following Yah’s ways;
• Instead of destroying society through techno-fascism, true equity is achieved with all being equal before the cross, and global health is achieved by honoring Yah’s ways;
• Instead of restoring nature through a scientific dictatorship marked by genocide and democide, nature is restored by the practices of man’s stewardship following in the instruction of Yahuah;
• Instead of the digital dictatorship, man restores his relationship with nature, living life as an organic being in harmony with the earth;
• Instead of the termination of infant life, life is preserved as sacred;
• Instead of the termination of the unwanted, life is preserved as sacred;
• Private property is restored when we have embraced “Thou shall not steal";
• Autonomy is restored through a return to morality and integrity;
• Privacy is restored when self-responsibility is restored;
• Upward mobility and dissent are restored when Yahuah is exalted over the state in accord with a proper translation of Romayim 13:1;
• Self-determination as to matters of health is restored;
• A national identity returns only when it returns in reverence to Yahuah;
• Freedom and human rights are restored under the covenant of Yahuah.

Yea, the light of the wicked shall be put out, and the spark of his fire shall not shine. 6 The light shall be dark in his tabernacle, and his candle shall be put out with him. 7 The steps of his strength shall be straightened, and his own counsel shall cast him down. 8 For he is cast into a net by his own feet, and he walks upon a snare. 9 The gin shall take him by the heel, and the robber shall prevail against him. 10 The snare is laid for him in the ground, and a trap for him in the way. 11 Terrors shall make him afraid on every side and shall drive him to his feet. 12 His strength shall be hunger bitten, and destruction shall be ready at his side. 13 It shall devour the strength of his skin: even the firstborn of death shall devour his strength.
Iyov (Job) 18:5-13

His confidence shall be rooted out of his tabernacle, and it shall bring him to the king of terrors. 15 It shall dwell in his tabernacle, because it is none of his: brimstone shall be scattered upon his habitation. 16 His roots shall be dried up beneath, and above shall his branch be cut off. 17 His remembrance shall perish from the earth, and he shall have no name in the street. 18 He shall be driven from light into darkness and chased out of the world. 19 He shall neither have son nor nephew among his people, nor any remaining in his dwellings. 20 They that come after him shall be astonished at his day, as they that went before were frightened. 21 Surely such are the dwellings of the wicked, and this is the place of him that knows not El.
Iyov (Job) 18:14-21

Yet with Yahusha on the throne, a different agenda appears:

Blessed be Yahuah Elohiym of Yashar’el; for he has visited and redeemed his people, 69 And has raised up a horn of yeshu`ah for us in the house of his servant David; 70 As he spoke by the mouth of his holy prophets, which have been since the world began: 71 That we should be saved from our enemies, and from the hand of all that hate us; 72 To perform the mercy promised to our fathers, and to remember his holy covenant; 73 The oath which he swore to our father Avraham, 74 That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, 75 In holiness and righteousness before him, all the days of our life.
Luqas (Luke) 1:68-75

In the beginning was the Word, and the Word was with את Elohiym, and Elohiym was the Word. 2 The same was in the beginning with את Elohiym. 3 All things were made by him; and without him was not anything made that was made. 4 In him was life; and the life was the light of men.
Yochanon (John) 1:1-4

I am come a light into the world, that whosoever believes on me should not abide in darkness. 47 And if any man hears my words, and believes not, I judge him not: for I came not to judge the world, but to save the world.
Yochanon (John) 12:46-47

Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, 8 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 9 But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of him who has called you out of darkness into his marvelous light: 10 Which in time past were not a people but are now the people of Elohiym: which had not obtained mercy, but now have obtained mercy.
Kepha Ri’shon (1 Peter) 2:7-10

Many of us have been taught that immediately after death, we will be in paradise or heaven seeing the Messiah sitting on his throne and joining other loved ones in worship and praise, holding a harp and singing.

Is there a consistent theme in scripture concerning life after death? What do the prophets speak of regard to this issue? Most importantly, what are the words of Yahusha in respect of this issue and how do we make sense of it now? Is there agreement between the ancient writers and those who penned what we call the New Testament?

Surprisingly there is an agreement, and it may be much different than what you have been told. One proponent of the resurrection wrote: “We shall not all sleep, but we shall all be changed." Let us see what this means.

Click here to watch the video teaching.

For those of us who seek to come out of Babylon - to be separate and apart from the transforming world and to live our lives in accord with the instruction of Yahuah, a light still remains; a powerful light, a menorah shining brightly, glowing brilliantly with the light of the world! The sevenfold candlestick called the menorah was given to us with an express instruction, that we might see a visual representation of the sevenfold doctrine of all creation (Chanoch 93:12).

This doctrine is revealed first in the narrative of creation, for in six days Elohiym did work and on the seventh day he rested. We are therefore given the practice of the seventh day of rest - the Shabbath modeled after the very work of creation itself.

But Yahuah gives us even more understanding in the practice of the believers to also keep his appointed assemblies as they also reveal the glory of Yahuah in creation. In this darkened world, there remains a light, and it is the servant light of Elohiym, the center light of menorah called the Shamash, and this light is practiced with the observance of Shevu'oth, the 50th day following the waving of the sheaf known in the Christian world as Pentecost.

For the Berean students of scripture, this was the day of the founding of the called out assembly in Yerushalayim marked by the bringing of the Ruach ha'Qodesh (Holy Spirit) like tongues of fire on the Talmadiym (Disciples) assembled together for this solemn assembly. But this day commemorates another day, when Moshe (Moses) brought to the whole of the house of Yashar'el (Israel) the great covenant of Yahuah - the Ten Devariym (Commands): handwritten on caphire (sapphire) by the very finger of Yah, the instruction in the covenant of life was also given on the 50th day.

As we prepare to observe this very day, let us consider its history and background with another tour through the language of the Cepher.

Click here to watch the video teaching.

Let’s begin with an understanding of the Ruach Ha’Qodesh (interpreted in English as the Holy Spirit):

The phrase Ruach Qodesh’u appears only twice in the Tanakh:

Yesha`yahu 63:10 and 63:11. (רוח קדשׁו)

Yesha’yahu 63:10-11
But they rebelled and vexed his Ruach Ha’Qodesh: there­fore he was turned to be their enemy, and he fought against them. 11 Then he remembered the days of old, Mosheh, and his people, saying: Where is he who brought them up out of the sea with את the shepherd of his flock? Where is he who put his Ruach Ha’Qodesh within him?

Now, the root of the word ruach (Strong’s H7306) means to blow, or to breathe; in its noun form, it means wind; by resemblance breath, that is, a sensible (or even violent) exhalation.

Let’s take a moment and ask the question: Where did we get the notion of “spirit" or “ghost"?

We begin with a discussion of Sumerian deities which have been lifted up in order to benefit the great deception now coming on the earth. It is therefore incumbent on me to raise up the scriptures in juxtaposition, to demonstrate that the interpretation of the Sumerian Enuma Elish (Sumerian tablets) do not actually contradict the Ivriyt, but rather establish a rudimentary distortion to that which would be clarified in the writing of Mosheh and the deliverance of the Torah.

We begin with the discussion of the Sumerian creator called Enlil. Enlil/Ellil was one of the supreme deities of the Mesopotamian pantheon, who decreed the fates, whose command could not be altered, and who granted kingship.

There has been much debate concerning the writing, etymology, and hence meaning of the name. These elements are important to discuss because they also relate to an analysis of this deity's functions. The Sumerian word "líl", whose Akkadian equivalent is zaqīqu, means "ghost, phantom, haunted" (Michalowski 1989: 98; Tinney 1996: 129-30; Michalowski 1998). The interpretation of líl as "wind" is apparently a secondary development of the first millennium BCE (Tinney 1996: 129), which has led to an interpretation of Enlil's name as "Lord Wind" or "Lord Air" (e.g., Jacobsen 1989). We note here the delineation of the word “Lord" in this descriptive.

Enlil's name could also be written by the cuneiform sign for the number "50". In literary texts, Enlil also had the name Nunamnir, possibly meaning "he who is respected" (Edzard 1965: 60).

Enlil is regularly represented wearing a horned helmet (Edzard 1965: 61).

The writing of the name of Enlil is uncertain when not written syllabically. The primary issue concerns the difficult paleography of the 4th and 3rd millennium, because while the initial sign of the name of Enlil is agreed: EN; the final sign is problematic as it is not standardized in the ancient paleography or in its reading by modern scholars (for a discussion of these issues see Edzard 2003, Englund 1998: 72-76; Englund 2011; Jacobsen 1989; Steinkeller 1989: 114 n.36; Steinkeller 2010; Wang 2011). The matter is even more confused as the reading of the signs is considered significant to an understanding of the etymology and function of Enlil (see above).

By the later third millennium the second sign is written with a symbol which is read líl, and in the Akkadian syllabic spellings Enlil's name becomes Ellil, due to the assimilation of the /n/ and /l/ to a doubled form /ll/.

Written forms:

en-líl, 50, nu-nam-nir

Normalized forms:

Enlil, Elil; Nunamnir (literary texts); Illinos (Greek) (Illinois?!? – Who knew?)

Nun am nir, however, would have a different meaning in the Ivriyt.

NUN (נוּן) (Strong’s 5125); a primitive root; to resprout, i.e. propagate by shoots; figuratively, to be perpetual:—be continued.

AM (עַם) (Strong’s H5971) from H6004; a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock:—folk, men, nation, people.

NIR (נִיר) (Strong’s H5216) or נִר nir; also נֵיר nêyr; or נֵר nêr; or (feminine) נֵרָה nêrâh; from a primitive root (see H5214; H5135) properly, meaning to glisten; a lamp (i.e. the burner) or light (literally or figuratively):—candle, lamp, light.

In Ivriyt: Nun-am-nir is the light which causes the people to propagate and be perpetual.

However, we see that the name Elil has been normalized to accommodate our spelling practices (with the proper noun being capitalized).

Let us suppose for a moment that the spelling was rather EL-IL. Now let us see what appears in the Ivriyt:

Husha (Hosea) 11:7
And my people are bent to backsliding from me: though they called them to El-Al, none at all would exalt him.

וְעַמִּי תְלוּאִים לִמְשׁוּבָתִי וְאֶל־עַל יִקְרָאֻהוּ יַחַד לֹא יְרוֹמֵם׃

Transliteration: V’am’i taloayim l’mashub’oth’i v’EL AL y’qarath’u yachad lo y’rumiym

Looking closely at the underlying Ivriyt we find the two words EL and AL:

EL (אֵל) (Strong’s H410) (shortened from H352 [eyl]) meaning strength or mighty; especially the Almighty;

AL (עַל) al (Strong's 5920); properly, the top; specifically, the Highest; also (as an adverb) aloft, above, high, most High.

EL-AL – the most high Almighty. Is this consistent with the understanding of Elil in the Sumerian? However, we have something more specific here, because in the Sumerian understanding, EL-IL is construed as a ghost, the wind, a breath, or air. Does this sound familiar?

Note: The root word for EL is EYL (אַיִל) (Strong's H352). We can see here that the transcription into the Sumerian renders three letters. Therefore, it is not the confusion of two lls which rendered the determination that the form of the spelling was Ellil, but rather the three-letter aleph-yod-lamed being read as Aleph-nun-lamed (not uncommon), rendering a spelling E-N-L-I-L, spelled more accurately in the underlying Ivriyt E-Y-L-A-L, or in its common usage EL AL.

Now we understand why the KJV interpreters used the English interpretation Holy Ghost as the preferred textualization of hagia pneuma found in the Greek.

In Greek, the phrase interpreted by the English translators as Holy Spirit is ἅγιος πνεῦμα (hagia pneuma).

So, hagia means sacred (physically, pure, morally blameless or religious, ceremonially, consecrated):—(most) holy (one, thing), saint, and pneuma comes from G4154; meaning a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit.

In both instances, whether Greek or Hebrew, we see that the phrase interpreted as Holy Spirit comes from words meaning sacred, consecrated, or holy, breath or exhalation. With this understanding, now it is possible to enter into the Augustine controversy about whether the Ruach proceeds from just the Father (Orthodox position), or the Father and the Son (Augustine position).

Yesha`yahu 63:7-9
I will mention the loving kindnesses of Yahuah, and the praises of Yahuah, according to all that Yahuah has bestowed on us, and the great goodness toward the house of Yashar’el, which he has bestowed on them according to his mercies, and according to the multitude of his loving kindnesses. 8 For he said: Surely, they are my people, children that will not lie: so he was their Savior. 9 In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity, he redeemed them; and he bore them, and carried them all the days of old.

Yesha`yahu 63:10-11
But they rebelled and vexed his Ruach Ha’Qodesh: there­fore he was turned to be their enemy, and he fought against them. 11 Then he remembered the days of old, Mosheh, and his people, saying: Where is he who brought them up out of the sea with את the shepherd of his flock? Where is he who put his Ruach Ha’Qodesh within him?

Yesha`yahu 63:12-14
That led them by the right hand of Mosheh with his glorious arm, dividing the water before them, to make himself an everlasting name? 13 That led them through the deep, as a horse in the wilderness, that they should not stumble? 14 As a beast goes down into the valley, the Ruach Yahuah caused him to rest: so did you lead your people, to make yourself a glorious name.

You see here, that the giving of the Ruach Ha’Qodesh – the Ruach Yahuah – was given to make a glorious name. The name is inseparable from the understanding of the word. But because he is good, and his mercy endures forever, he has stretched out his arm to us again and again.

Yirmeyahu 31:31-33; Ivriym 8:8-10
Behold, the days come, says Yahuah, that I will cut a Renewed Covenant with the house of Yashar’el, and with the house of Yahudah: 32 Not according to the covenant that I cut with their fathers in the day that I took them by the hand to bring them out of the land of Mits­rayim; which my covenant they broke, although I was a husband unto them, says Yahuah: 33 But this shall be the covenant that I will cut with the house of Yashar’el; After those days, says Yahuah, I will put my Torah in their inward parts, and write it in their hearts; and will be their Elohiym, and they shall be my people.

It is written further:

Yochanon 14:15-17
If ye love me, guard my command­ments. 16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; 17 Even the Ruach Emeth; whom the world cannot receive, because it sees him not, neither knows him: but ye know him; for he dwells with you and shall be in you.

Now, with the indwelling of the Ruach Ha’Qodesh, comes boldness and fearlessness:

Yochanon 14:25-27
These things have I spoken unto you, being yet present with you. 26 But the Comforter, which is the Ruach Ha’Qodesh, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. 27 Peace I leave with you, my peace I give unto you: not as the world gives, give I unto you. Let not your heart be troubled, neither let it be afraid.

So, a question: What is the name of the Ruach Ha’Qodesh? The Ruach is sent in the name of Yahusha, is it not?

Yochanon 20:19-23
Accordingly, it being at even, the first of the Shabbath, when the doors were shut, where the Talmidiym were assembled for fear of the Yahudiym, came Yahusha, and stood in the midst, and said to them, Peace be with you. 20 And when he had so said, he showed unto them his hands and his side. Then were the Talmidiym glad, when they saw Adonai. (Gr: kyrie) 21 Then said Yahusha to them again, Peace be unto you: as my Father has sent me, even so send I you. 22 And when he had said this, he breathed on them, and said unto them: Receive ye the Ruach Ha’Qodesh: 23 Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.

Does the breath proceed from the mouth of the Son? Yes, as this scripture testifies.

We see several things here:

The sacred breath proceeds from the Son

They were in fear before, but would now be emboldened to go – as he sent them.

They were given the authority to remit or retain sin

Luqas 11:9-13
And I say unto you: Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. 10 For everyone that asks receives; and he that seeks finds; and to him that knocks it shall be opened. 11 If a son shall ask bread of any of you that is a father, will he give him a stone? Or if he asks a fish, will he for a fish give him a serpent? 12 Or if he shall ask an egg, will he offer him a scorpion? 13 If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Ruach Ha’Qodesh to them that ask him?

The Ruach Ha’Qodesh is there for the asking of it – it is very simple indeed. But, let’s see how this plays out among the Talmidiym:

Ma’asiym (Acts) 1:1-5
The former treatise have I made, O Theophilus, of all that Yahusha began both to do and teach, 2 Until the day in which he was taken up, after that he through the Ruach Ha’Qodesh had given commandments unto the apostles whom he had chosen: 3 To whom also he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the Kingdom of Elohiym: 4 And, being assembled together with them, commanded them that they should not depart from Yerushalayim, but wait for the promise of the Father, which, said he, ye have heard of me. 5 For Yahu­chanon truly baptized with water; but ye shall be baptized with the Ruach Ha’Qodesh not many days hence.

The command was to not depart from Yerushalayim – but wait! Wait until they were immersed in the Ruach Ha’Qodesh – immersed in the sacred breath of Yahuah which proceeds in the name of Yahusha.

Ma’asiym (Acts) 1:6-9
When they therefore were come together, they asked of him, saying: Adonai, will you at this time restore again the Kingdom to Yashar’el? 7 And he said unto them: It is not for you to know the times or the seasons, which the Father has put in his own power. 8 But ye shall receive power, after that the Ruach Ha’Qodesh is come upon you: and ye shall be witnesses unto me both in Yerushalayim, and in all Yahud, and in Shomeron, and unto the uttermost part of the earth. 9 And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight.

Ma’asiym (Acts) 2:1-4
And when the day of Shavu’oth was fully come, they were all with one accord in one place. 2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. 4 And they were all filled with the Ruach Ha’Qodesh, and began to speak with other tongues, as the Ruach gave them utterance.

In Ivriyt, a mighty wind is a ruach me’od (רוּחַ מְאֹד). You see now the use of the Ivriyt to convey the similarity between the wind and the ruach.

Yochanon (John) 3:7-8
Marvel not that I said unto you: Ye must be born again. 8 The wind (ruach) blows where it wills, and you hear the sound thereof, but cannot tell whence it comes, and whither it goes: so is everyone that is born of the Ruach.

But the Ruach Ha’Qodesh is not simply reserved for the few – rather for everyone:

Ma’asiym (Acts) 2:36-39
Therefore let all the house of Yashar’el know assuredly, that Elohiym has made that same Yahusha, whom ye have crucified, both Adonai and Mashiach. 37 Now when they heard this, they were pricked in their heart, and said unto Kepha and to the rest of the apostles, Men and brethren, what shall we do? 38 Then Kepha said unto them: Repent and be baptized every one of you in the name of Yah for the remission of sins, and ye shall receive the gift of the Ruach Ha’Qodesh. 39 For the promise is unto you, and to your children, and to all that are afar off, even as many as Yahuah Elohaynu shall call.

As many as Yahuah Elohaynu shall call . . .

Ma’asiym (Acts) 4:29-31
And now, Adonai, behold their threatenings: and grant unto your servants, that with all boldness they may speak your word, 30 By stretching forth your hand to heal; and that signs and wonders may be done by the name of your holy Son Yahusha. 31 And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Ruach Ha’Qodesh, and they spoke the Word of Elohiym with boldness.

So we see the prayer being lifted by the name of Yahusha, and when they had prayed in this name, they were filled with the Ruach Ha’Qodesh, and began to speak the Word of Yahuah with boldness.

Is there, then, a separate baptism of the Ruach Ha’Qodesh (baptism of the Holy Spirit)?

Ma’asiym (Acts) 8:14-17
Now when the apostles which were at Yerushalayim heard that Shomeron had received the Word of Elohiym, they sent unto them Kepha and Yochanon: 15 Who, when they were come down, prayed for them, that they might receive the Ruach Ha’Qodesh: 16 (For as yet he was fallen upon none of them: only they were baptized in the name of Adonai Yahusha.) 17 Then laid they their hands on them, and they received the Ruach Ha’Qodesh.

So, we see by praying, and then laying hands on them, they received the Ruach Ha’Qodesh.

Ma’asiym (Acts) 9:10-14
And there was a certain Talmiyd at Damascus, named Chananyahu; and Yah said to him in a vision: Chananyahu. And he said: Behold, I am here, Adonai. 11 And Yah said unto him: Arise and go into the street which is called Straight and inquire in the house of Yahudah for one called Sha’ul, of Tarsus: for, behold, he prays, 12 And has seen in a vision a man named Chananyahu coming in, and putting his hand on him, that he might receive his sight. 13 Then Chananyahu answered: Adonai, I have heard by many of this man, how much evil he has done to your qodeshiym at Yerushalayim: 14 And here he has authority from the chief priests to bind all that call on your name.

As we see here, it is Sha’ul of Tarsus (who would later come to be called Pa’al) that had been given authority to bind all who called upon the name of Yahuah. Before, this was a mystery – but no longer. I understand now why Sha’ul received such a commission.

Ma’asiym (Acts) 9:17-20
And Chananyahu went his way and entered into the house; and putting his hands on him said: Brother Sha’ul, Yah, even Yahusha, that appeared unto you in the way as you came, has sent me, that you might receive your sight, and be filled with the Ruach Ha’Qodesh. 18 And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized. 19 And when he had received food, he was strengthened. Then was Sha’ul certain days with the Talmidiym which were at Damascus. 20 And straightway he preached Mashiach in the synagogues, that he is the Son of Elohiym.

Again, we see they laying on of hands and the filling of the Ruach Ha’Qodesh (the sacred breath).

Okay, let’s take a moment here to talk about being born again.

Yochanon 3:3-8
Yahusha answered and said unto him: Amein, Amein, I say unto you: Except a man be born again, he cannot see the Kingdom of Elohiym. 4 Niqodiymon said unto him: How can a man be born when he is old? Can he enter the second time into his mother's womb, and be born? 5 Yahusha answered: Amein, I say unto you: Except a man be born of water and of the Ruach, he cannot enter into the Kingdom of Elohiym. 6 That which is born of the flesh is flesh; and that which is born of the Ruach is ruach. 7 Marvel not that I said unto you: Ye must be born again. 8 The wind (ruach) blows where it wills, and you hear the sound thereof, but cannot tell whence it comes, and whither it goes: so is everyone that is born of the Ruach.

Now look at your first birth:

Bere’shiyth (Genesis) 2:7
And Yahuah Elohiym formed the man of the dust of the ground and breathed into his nostrils the breath of life (na’shemah Chayim); and the man became a living soul (nephesh Chaya).

What does it mean to be born again? To wash away the old in an immersion, and to receive by the laying of hands the second breath of life, which is the Ruach Ha’Qodesh.

Did the Talmidiym practice this?

Ma’asiym (Acts) 10:44-48
While Kepha yet spoke these words, the Ruach Ha’Qodesh fell on all of them which heard the word. 45 And they of the circumcision which believed were astonished, as many as came with Kepha, because that on the other nations also was poured out the gift of the Ruach Ha’Qodesh. 46 For they heard them speak with tongues and magnify Elohiym. Then answered Kepha, 47 Can any man forbid water, that these should not be baptized, which have received the Ruach Ha’Qodesh as well as we? 48 And he commanded them to be baptized in the name of the Adonai Yahusha Ha’Mashiach.

So here we see that the Ruach Ha’Qodesh was given before the immersion in water. The order is not necessary, but both the Ruach and the water.

Ma’asiym (Acts) 19:1-6
And it came to pass, that, while Apollos was at Qorinth, Pa’al having passed through the upper coasts came to Ephesus: and finding certain Talmidiym, 2 He said unto them: Have ye received the Ruach Ha’Qodesh since ye believed? And they said unto him: We have not so much as heard whether there be any Ruach Ha’Qodesh. 3 And he said unto them: Unto what then were ye baptized? And they said: Unto Yahu­chanon's baptism. 4 Then said Pa’al: Yahuchanon truly baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Mashiach Yahusha. 5 When they heard this, they were baptized in the name of Adonai Yahusha. 6 And when Pa’al had laid his hands upon them, the Ruach Ha’Qodesh came on them; and they spoke with tongues and prophesied.

Once again we see the laying on of hands when they were immersed in the name of Yahusha, and they spoke with tongues and prophesied.

Qorintiym Ri’shon (1 Corinthians) 12:1-4
Now concerning spiritual gifts, brethren, I would not have you ignorant. 2 Ye know that ye were of the other nations, carried away unto these dumb idols, even as ye were led. 3 Wherefore I give you to understand, that no man speaking by the Ruach Elohiym calls Yahusha accursed: and that no man can say that Yahuah is Yahusha, but by the Ruach Ha’Qodesh. 4 Now there are diversities of gifts, but the same Ruach.

The long and the short of this is that no man can say that Yahuah is Yahusha except by the blessing of Ruach Ha’Qodesh.

However, the blessing of the indwelling of the Ruach continues:

Qorintiym Ri’shon (1 Corinthians) 12:5-11
And there are differences of administrations, but the same Yahuah. 6 And there are diversities of operations, but it is the same Elohiym which works all in all. 7 But the manifestation of the Ruach is given to every man to profit withal. 8 For to one is given by the Ruach the word of wisdom; to another the word of knowledge by the same Ruach; 9 To another faith by the same Ruach; to another the gifts of healing by the same Ruach; 10 To another the working of miracles; to another prophecy; to another discerning of the ruachoth; to another diverse kinds of tongues; to another the interpretation of tongues: 11 But all these works that one and the selfsame Ruach, dividing to every man severally as he will.

Finally, we see the fruit of the Ruach:

Galatiym (Galatians) 5:22-23
But the fruit of the Ruach is love, joy, peace, longsuffering, gentleness, goodness, faith, 23 Meekness, temperance: against such there is no law put in place.

Now is the time for us to realize that the knowledge of the Word does not mean you are born again of water and the Ruach. These are necessary components to be born again, for the breath enters once into the nostrils (the nashemah Chayim) to make the dust a living soul (nephesh Chaya) and must enter again to be born again. Let us not hesitate to run to this baptism.

Should we consider a dictatorship governed by "scientists"? Would that lead us to a greater condition of health? Should we yield ourselves to the new progress in Artificial General Intelligence, and let the quantum computers do the thinking for us? Should we surrender what is left of our autonomy to a governance of progressives who are leading us boldly into a "diversified social strata" of multiple genders and transhumanistic populations?

Should we resort to the times of the Judges of Israel, when every man was a law unto himself? Or should we clamor for a king, as did the ancient tribes of Yashar'el (Israel) in the desperation to be like their neighbors? Is there, in all of this, even a consideration of restoring the constitutional republic of the United States? Doesn't that seem like a distant memory now?

When we speak of "law and order" it brings to mind the question: "which law"? Shall we follow the laws of secularism, the "separation of church and state" so nobly proclaimed by our own Oligarchs? Shall we divorce ourselves (apostasy is the Greek word here) from the tenets of righteousness in order to follow the mandates of "equal protection" in a world that knows no definite truth, and allows for every kind of human behavior to be protected as a matter of law?

In the catastrophic collapse of our social order, can we find leadership that is not corrupt? Leadership that has not taken a bribe? Leadership that does not break their oath of fidelity? Leadership that honors he who created us all? As Shalomah once said: "There is nothing new under the sun." As we fall from a first world status to a third world status, let us recognize that the failures of man have been seen before, and all empires comes to an end, yet the righteous king remains. As we collapse from an affluent world to a world of hardship, diseases, famine, and deprivation, let us recognize that this too has been seen before, yet the righteous lawgiver remains. As our judiciary reaches a point of depravity that it is no longer able to or capable of rendering true justice or righteous judgments, let us recognize that in all of this, a righteous judge remains.

He who breathed life into our nostrils, who set our hearts to beating, who founded life in the blood, considered the failures of man in his sinful flesh, and planned to bring about a righteous world, when he would make himself manifest as the righteous king, the righteous lawgiver, and the righteous judge. As we look fervently to his arrival, is it possible for us to seek his kingdom even now?

It is. Seek and ye shall find; knock and it shall be opened unto you; ask and ye shall receive. Seek righteousness in the Kingdom of Yahuah, for truly, we have one king, one lawgiver, and one judge. And whether our leaders admit it or not - we are all subject to his rule, his Torah, and his judgment.

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But these are not the ways of Yahuah. He calls us into life -- and life more abundantly. When we look at the pathways the world offers us - one is called "the American dream"; another is called "freedom"' yet another is called "acceptance" - yet these paths never seem to yield the fruit pictured on the package. Instead, we find ourselves rejected and alone, enslaved to a financial machine too big to understand, and living what has now become the American nightmare. In this jungle of poisonous fruit, is there a pathway that leads to life that includes, peace, joy, and contentment? Is there a place where my soul can be loved and loved without conditions?

Yes indeed, there is such a place. It is a narrow path, and a path that has been covered with weeds and brush for a long time now, but once found, you only need to remain on that path to find the very kingdom of Yahuah, our king and maker, and the ruler of heaven and earth. He is the one who formed you, who breathed breath into your nostrils, who knit you together in your mother's womb - who knew you from the very foundation of the world and who loves you so.

He is calling your name now. Listen. You can hear it.

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Mosheh was told to put something else on a banner - a seraph. But, like the Strong's Concordance editors, it is unlikely he knew what was being said, as unlike Yesha'yahu (Isaiah) and Yochanon (John), scripture does not record Mosheh ever seeing one. So he put on a pole that which he knew - a serpent.

Is the serpent part of Yah's culture? Or is it adverse? How do we reconcile the presence of the serpent in our society today with what scripture tells us? When we see these symbols, can the lifting up of the serpent on the pole be something of which we approve and even revere? Or should we look again at that pole and see its true meaning?

Finally, should we "trust the serpent"? Now, more than ever, this is a question worth asking. But Yahuah instructed Mosheh to put a Seraph on a banner, which he never did. What would that look like? Is there any evidence that such a symbol became part of the markings of Yashar'el - much like the menorah? Let's take a look, and see if there is a banner under which we should arrange ourselves in these last days; a banner that is for those peculiar people, set apart unto Yahuah as a kingdom of priests and kings, the living stones of the temple built without hands to the glory of Yahuah Tseva'oth. Halleluyah!

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But what of those seeking to leave Babylon and those who have already left? Is there a path that can be followed? Come, let us reason together. Let us set the chief corner stone of the temple built without hands. Let us be kings and priests in the kingdom of heaven on this earth. Let us gather together in his holy name, and live a life that is outside of Babylon.

Let us explore the scriptures that set forth the idea of us coming together to engage in building Yerushalayim (Jerusalem) on this earth in anticipation of the arrival of our King.

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Shemoth (Exodus) 24:9-10
Then went up Mosheh, and Aharon, Nadav, and Aviyhu, and seventy of the elders of Yashar’el: 10 And they saw את eth the Elohai of Yashar’el: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness.

The word here that is translated as sapphire is incorrectly set forth by Strong’s as cappiyr (סַפִּיר) Strong's H5601. There is no double “p" in the word. Rather, it should be pronounced caphiyr (sapphire). Either way its meaning is determined to be a gem (perhaps used for scratching other substances), probably the sapphire. Probably?

However, the word has a root in the Ivriyt, which is (סָפַר) (H5608). Now, the Masorites tell us that the pronunciation is çâphar, yet the non-nikkud spelling is identical with H5608-5613.

5608 means: to score with a mark as a tally or record, i.e. (by implication) to inscribe, and also to enumerate; intensively, to recount, i.e. celebrate:—commune, (ac-) count; declare, to number, penknife, to reckon, scribe, shew forth, speak, talk, tell (out), writer.

5609 means: book, or scroll (Aramaic).

5610 means: a census, or numbering.

5611 means: a place in Arabia.

5612 means: from H5608; a writing (the art or a document); by implication, a book: a bill, a book, evidence, a letter, a register, a scroll. It is found also in the feminine form as çiphrâh (סִפְרָה) (Ps 56:8 (H9). The Masculine plural is cepheriym (ספרים); the Feminine plural is cepher’oth (ספרות).

5613 means: a scribe (Aramaic).

When we look at the word sapphire in its totality, we then see in the meaning of the word a fixed stone which may include an enumerated writing scratched upon its surface.

Let’s look at the history:

Shemoth (Exodus) 19:19
And when the voice of the shofar sounded long, and waxed louder and louder, Mosheh spoke, and Elohiym answered him by a voice.

What did they actually hear being said:

Shemoth (Exodus) 20:1-17
AND Elohiym spoke את eth all these words, saying, 2 I am Yahuah Elohayka, which have brought you out of the land of Mitsrayim, out of the house of bondage.
3 You shall have no other elohiym before me.
4 You shall not make unto you any graven image, or any likeness of anything that is in the heavens above, or that is in the earth beneath, or that is in the water under the earth: 5 You shall not bow down yourself to them, nor serve them: for I Yahuah Elohayka am a jealous El, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; 6 And showing mercy unto thousands of them that love me, and guard my commandments.
7 You shall not take את eth-the name of Yahuah Elohayka in vain; for Yahuah will not hold him guiltless את eth that takes את eth-his name in vain.
8 Remember את eth-the day of the Shabbath, to keep it holy. 9 Six days shall you labour, and do all your work: 10 But the seventh day is the Shabbath of Yahuah Elohayka: in it you shall not do any work, you, nor your son, nor your daughter, your manservant, nor your maidservant, nor your cattle, nor your stranger that is within your gates: 11 For in six days Yahuah made את eth-the heavens and את eth-the earth, את eth the sea, and את eth-all that in them is, and rested the seventh day: wherefore Yahuah blessed את eth-the day of Shabbath, and hallowed it.
12 Honour את eth-your father and את eth-your mother: that your days may be long upon the land which Yahuah Elohayka gives you.
13 You shall not kill.
14 You shall not break wedlock.
15 You shall not steal.
16 You shall not bear false witness against your neighbour.
17 You shall not lust after your neighbour's house, you shall not lust after your neighbour's woman, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor anything that is your neighbour's.

Shemoth (Exodus) 24:12
And Yahuah said unto Mosheh, Come up to me into the Mount, and be there: and I will give you את eth-sapphire stones, and a Torah, and commandments which I have written; that you may teach them.

Shemoth (Exodus) 34:28
And he was there with Yahuah forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the sapphires את eth the words of the covenant, the Ten Devariym.

Devariym (Deuteronomy) 5:22
את eth-These words Yahuah spoke unto all your assembly in the Mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice: and he added no more. And he wrote them on two sapphire stones, and delivered them unto me.

In this record, we see that an enumerated writing – Ten Devariym – were set forth on stones.

In Devariym 5:22, we are told by Strong’s that two words can be found in the underlying Masoretic text, which in fact are not there. One word is natan (נתן) when the word actually found there is v’i’taniym (וַיִּתְּנֵם); the second is the word luach (לוח), when the word there is actually lach’oth (לֻחֹת). In the first instance, it doesn’t really change the meaning of the verse. But the second one is important, as it is the plural form of the word lach (לַח) (H3892), which means fresh or unused.

So in the passage that is translated as tablets of stone we find the underlying Ivriyt to say:

עַל־שְׁנֵי לֻחֹת אֲבָנִים

This transliterates as: Al-sheniy lach’oth ebeniym, meaning upon two fresh (unused, uncut) stones.

In Exodus 34:28, do we see the Strong’s chosen word luach (לוח), or the word meaning fresh, i.e. lach’oth (לֻחֹת)? Applicable portion:

וַיִּכְתֹּב עַל־הַלֻּחֹת אֵת דִּבְרֵי

Transliteration: v’y’kathab al-ha’lach’oth eth devari. And he wrote on the fresh ones the word.

And in Exodus 24:12 we see the following:

אֶת־לֻחֹת הָאֶבֶן וְהַתּוֹרָה וְהַמִּצְוָה אֲשֶׁר כָּתַבְתִּי לְהוֹרֹתָם׃

Eth lach’oth ha’eben v’ha’torah, v’ha’mitsvoth asher cathab’oth’i l’ha’y’ratham.

The fresh stone, and the Torah, and the commandments, which writings to the binding thereof.

So, as we can see, tablets is not the word there at all! Rather it is lach’oth (fresh, or fresh ones [fem. Plural]).

Now the question becomes, which fresh stone was used to scratch this Torah, these commandments? We return to where we started:

Shemoth (Exodus) 24:9-10
Then went up Mosheh, and Aharon, Nadav, and Aviyhu, and seventy of the elders of Yashar’el: 10 And they saw את eth the Elohai of Yashar’el: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness.

But there is a second witness found in the book of Isaiah. Both of these point to a place where we find ourselves now, as troublesome times come upon the whole earth. Many of us wonder how we fit into such a judgment: Can we know? Is there something which foretells of this time? And, is there something that provides for us who are now living through this?

The answer is yes in both instances. We can no longer be complacent in our view - but we must reconcile ourselves to our Maker, who calls us by name.

Can we be admitted to the kingdom, when the stench of our sins rises to the heavens? Are the sins of the nation imputed to all? What of the remnant; do they too pay a price in the coming judgment?

Come let us reason together concerning the mercies of Yahuah, for he is good, and his mercy endures forever. Let us find the narrow path and walk in his ways. Let us lose the coldness of our hearts and take on a heart of flesh that we might love our neighbor, rather than hate him and his ways. Let us meditate upon the instruction of Yahuah in the gift of his word, that we may come to know it. Finally, let us learn to love Yah with all of our heart, mind, and soul, that his name might be placed upon us.

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Let us come and explore these scriptures together, preparing for what comes, including the blessing of Yahuah on his people. Come, let us reason together and seek Yahuah with all of our heart, soul, and mind; for if we seek, we shall find.

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In this investigation, we will look at the testimony and try to determine who actually gave it. Was there another motive? Was the narrative true? Or did the house of Yahudah act irrationally? What were the underlying facts that led to the destruction of Binyamin? What role did the house of Dan play?

Stay tuned for an exciting conclusion to our investigation of one of the greatest crimes and tragedies in all of scripture!

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What do we know about the Sons of Beliya'al? Did Binyamin lie about the involvement? Were the sons of Beliya'al of the tribe of Dan or of another tribe? What were they doing in the tribal lands of Binyamin? Let's take an investigative look at these facts and see what they have to say.

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