Adam

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1 Corinthians 15:39-49
[39] All flesh is not the same flesh: but there is one flesh of men, and another flesh of beasts, and another flesh of birds, and another of fishes.
[40] And there are heavenly bodies, and there are earthly bodies: but the glory of the heavenly is one, and the glory of the earthly is another.
[41] There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differs from another star in glory.
[42] In like manner also is the resurrection of the dead: it is sown in corruption, raised in incorruptibility:
[43] It is sown in dishonor, raised in glory: it is sown in weakness, raised in power:
[44] It is sown a natural body, [that is, psuchikon, soul-like, pertaining to the soul, natural] it is raised a spiritual body: [that is, pneumatikon, spirit-like, pertaining to the spirit, spiritual] if there is a psuchikon-natural body, there is also a pneumatikon-spiritual body.
[45] In like manner also Protos Adam is written-described, "the anthropos-man was made into a living soul",^{(Gen 2:7)} the Eschatos Adam into a life-giving Spirit.^{(Jhn 6:62-63, Rev 1:17-18)}
[46] However the Protos is not the pneumatikon-spiritual, but the psuchikon-natural, then the pneumatikon-spiritual.
[47] The Protos-First Anthropos is from the earth, earthy:^{(Gen 2:7)} the Second Anthropos is from the heavens.^{(Gen 1:26-27, Psa 8:4-8, Heb 2:6-16, Jhn 3:1-16, 6:62-63)}
[48] As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.
[49] And just as we have borne the image of the earthy: so shall we also bear the image of the heavenly.

Revelation 1:17-18
[17] And when I saw him, I fell at his feet as dead: and he laid his right hand upon me, saying, Fear not, I am the Protos and the Eschatos:
[18] And he who lives and was dead, and behold, I am alive into the ages of the ages, and I have the keys of Death and of Hades.

 

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Gan Eden - Paradise

[01] These are the generations of the Shamayim and the Eretz in their creation.
[02] In a yom made Yah the Elohim Eretz and Shamayim, before any plant of the field was in the Eretz, and before any herb of the field had sprouted up:
[03] For Yah the Elohim had not rained upon the Eretz, and there was not an adam to till the adamah, but a fountain ascended out of the Eretz and quaffed the whole face of the adamah.
[04] And Yah the Elohim formed the adam of dust from the adamah, and breathed into his face the breath of life: and the adam became a living soul.
[05] And Yah the Elohim struck in a garden in Eden, at the forefront, and there he put the adam whom he had formed.
[06] And Yah the Elohim sprouted from the adamah every tree that is pleasant to the sight and good for food, and the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.
[07] A river went out from Eden to quaff the garden: and from there it was parted into four heads.
[08] The name of the one is Pyshon: it is the one encompassing the whole of Eretz Chavilah, where there is the gold:
[09] And the gold of that Eretz is good, therein are the bedolach and the shoham stone.
[10] And the name of the second river is Gychon: it is the one encompassing the whole of Eretz Kush.
[11] And the name of the third river is Chiddakel: it is the one going before Ashur.
[12] And the fourth river is Perath [Bursting Forth].
[13] And Yah the Elohim took the adam and placed him in the garden of Eden to till it and to keep it.
[14] And Yah the Elohim commanded the adam, saying, From every tree of the garden you may freely eat: but from the tree of the knowledge of good and evil, you shall not eat from it, for in the yom wherein you eat from it, dying you shall die.
[15] And Yah the Elohim said, It is not good that the adam should be alone: I will make him a helper as counterpart.
[16] And Yah the Elohim formed out of the adamah every wild beast of the field, and every flying creature of the Shamayim, and he brought them unto the adam to see what he would call them: and whatsoever the adam called every living soul, that was its name.
[17] And the adam gave names to all the cattle, and to the flying creatures of the Shamayim, and to every wild beast of the field: but for the adam there was not found a helper as counterpart for him.
[18] And Yah the Elohim caused a deep trance to fall upon the adam, and he slept, and he took one of his ribs, and closed up the body in its place.
[19] And Yah the Elohim built the rib which he had taken from the adam into an ishah: and he brought her to the adam.
[20] And the adam said, This is now bone of my bones and body of my body: this shall be called Ishah, for from Ish this was taken.
[21] Therefore shall an ish leave his father and his mother, and shall adhere unto his ishah, and they shall be one body.
[22] And they were both naked, the adam and his ishah, and they were not ashamed.

The Serpent

[01] But the serpent was cunning above every wild beast of the field which Yah the Elohim had made: and he said to the ishah, Is it so that Elohim has said, You shall not eat from any tree of the garden?
[02] And the woman said to the serpent, From the fruit of the trees of the garden we may eat:
[03] But from the fruit of the tree in the midst of the garden, Elohim has said, You shall not eat from it, and neither shall you touch it, lest you die.
[04] And the serpent said to the ishah, No, "Dying you shall die."
[05] For Elohim knows that in the yom wherein you eat from it, your eyes shall also be opened, and you shall be as Elohim, knowing good and evil.
[06] And the ishah saw that the tree was good for food, and that it was pleasant to the eyes, and that the tree was desirable to make one wise: and she took from its fruit, and ate, and she gave also to her ish with her, and he ate.
[07] And their two eyes were opened, and they perceived that they were naked: and they sewed fig leaves together, and made for themselves waist-belts.
[08] And they heard the voice of Yah the Elohim traversing in the garden for the Ruach of the yom: and the adam and his ishah hid themselves from the presence of Yah the Elohim, in the midst of the trees of the garden.
[09] And Yah the Elohim called unto the adam, and said to him, Where are you?
[10] And he said, I heard your voice in the garden, and I was afraid because I am naked: and I hid myself.
[11] And he said, Who told you that you are naked? have you eaten from the tree of which I commanded you not to eat from it?
[12] And the adam said, The ishah whom you gave to be with me, she gave me of the tree, and I did eat.
[13] And Yah the Elohim said to the ishah, What is this that you have done? and the ishah said, The serpent beguiled me, and I did eat.
[14] And Yah the Elohim said to the serpent, Because you have done this, you are cursed above all cattle, and above every wild beast of the field:
[15] According to your belly shall you walk, and dust shall you consume all the days of your life:
[16] And I will put enmity between you and the ishah, and between your seed and her seed: and he shall break your head, and you shall snap at his heel.
[17] Unto the ishah he said, I will greatly multiply your sorrow and your conception: in sorrow shall you bring forth offspring, and your desire shall be unto your ish, and he shall rule within you.
[18] And he said to the adam, Because you have hearkened to the voice of your ishah, and have eaten of the tree which I commanded you, saying, You shall not eat from it:
[19] Cursed is the adamah because of you: in sorrows of toil shall you eat of it all the days of your life, and thorns and thistles shall it bring forth to you, and you shall eat the herb of the field.
[20] In the sweat of your face shall you eat bread until you return to the adamah, for out of it you were taken: for dust you are, and to dust you shall return.
[21] And the adam called the name of his ishah, Chawah, for she had become the mother of all life.
[22] And Yah the Elohim made cloaks of skin for the adam and for his ishah: and he clothed them.
[23] And the Elohim said, Behold, the adam was like one of us for knowing good, but now also evil: and should he put forth his hand, and take also from the tree of life, and eat, and live forever?
[24] And Yah the Elohim sent him forth from Gan-Eden to till the adamah from which he was taken:
[25] He drove out the adam, and stationed the Krubim at the forefront to Gan-Eden, and the blazing sword turning every which way, to guard the way of the tree of life.

 

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Cloaks of Skins of Light

[01] In Reshiyth-Roshiyth [In Arche - the Head] Elohim cut down [Telos →] the Shamayim and the Eretz:
[02] And the Eretz was wasted, and empty, and dark upon the face of the abyss:
[03] And Ruach Elohim brooded over the face of the mayim-waters.
[04] And Elohim said, Let there be light, and there was light:
[05] And the Elohim beheld the light, that it was good.
[06] And Elohim separated between the light and the darkness:
[07] And Elohim called the light, Yom, and the darkness he called, Laylah:
[08] And there was evening, and there was morning, Yom Echad.
[09] And Elohim said, Let there be a raqiya-expanse in the midst of the mayim, and let it divide between the mayim and the mayim.
[10] And Elohim made the raqiya, and he separated between the mayim which were from below the raqiya and the mayim which were from above the raqiya: and thus it was.
[11] And Elohim called the raqiya, Shamayim: [Sham-mayim? "waters from there", (from above)]
[12] And there was evening, and there was morning, Yom Sheni.
[13] And Elohim said, Let the mayim below the Shamayim be collected into one place, and let the yabbashah-dry-ground appear: and thus it was.
[14] And Elohim called the yabbashah, Eretz, and the miqwah of the mayim he called, Yamim:
[15] And the Elohim beheld that it was good.
[16] And Elohim said, Let the Eretz sprout tender sprouts, herb seeding seed, fruit tree producing fruit unto its kind, whose seed is in itself upon the Eretz: and thus it was.
[17] And the Eretz brought forth tender sprouts, herb seeding seed unto its kind, and fruit tree producing fruit unto its kind, whose seed is in itself:
[18] And the Elohim beheld that it was good:
[19] And there was evening, and there was morning, Yom Shlishi.
[20] And Elohim said, Let there be luminaries in the raqiya of the Shamayim, to divide between the Yom and the Laylah: and let them be for signs, and for Moadim, and for Yamim, and Shanim:
[21] And let them be for lights in the raqiya of the Shamayim, to give light upon the Eretz: and thus it was.
[22] And Elohim made the two great lights: the greater light to rule the Yom, and the lesser light to rule the Laylah, and [Telos → (he made)] the stars.
[23] And Elohim set them in the raqiya of the Shamayim to give light upon the Eretz, and to rule over the Yom and over the Laylah, and to divide between the light and the darkness:
[24] And the Elohim beheld that it was good:
[25] And there was evening, and there was morning, Yom Rebii.
[26] And Elohim said, Let the mayim abundantly breed the swarming-schooling living soul, and let the flying creature fly above the Eretz upon the face of the raqiya of the Shamayim.
[27] And Elohim created the great tanninim, and every living soul that swarms in schools, which the mayim produced abundantly according to their kind, and every winged flyer according to its kind:
[28] And the Elohim beheld that it was good.
[29] And Elohim blessed them, saying, Be fruitful and multiply, and fill the mayim in the Yamim, and let the flying creatures multiply in the Eretz:
[30] And there was evening, and there was morning, Yom Chamishi.
[31] And Elohim said, Let the Eretz bring forth the living soul according to its kind, cattle, and creeper, and the wild beast of the Eretz according to its kind: and thus it was.
[32] And Elohim made the wild beast of the Eretz according to its kind, and cattle according to its kind, and every creeper of the adamah according to its kind:
[33] And the Elohim beheld that it was good.
[34] And Elohim said, Let us make Adam into our image, according to our likeness: and let them rule over the fish of the Yam, and over the flying creatures of the Shamayim, and over the cattle, and over all the Eretz, and over every creeper that creeps upon the Eretz.
[35] And Elohim cut down the Adam into his own image: in the image of Elohim he cut him down, male and female he cut them down.
[36] And Elohim blessed them, and Elohim said to them, Be fruitful and multiply, and replenish the Eretz, and subdue it, and have dominion over the fish of the Yam, and over the flying creatures of the Shamayim, and over every living creature that moves upon the Eretz.
[37] And Elohim said, Behold, I have given to you every herb seeding seed which is upon the face of all the Eretz: and every tree having in it the fruit of a tree seeding seed, to you it shall be for food.
[38] And to every wild beast of the Eretz, and to every flying creature of the Shamayim, and to every creeper upon the Eretz wherein is a living soul, every green herb shall be for food: and thus it was.
[39] And the Elohim beheld everything which was done, and behold, it was exceedingly good:
[40] And there was evening, and there was morning, Yom HaShishi.
[41] And the Shamayim and the Eretz and all their tzaba-kosmos were complete.
[42] And Elohim ceased in Yom HaShebii from his work which he had done, and he shabbat in Yom HaShebii from all his work which he had done.
[43] And Elohim blessed Yom HaShebii, and sanctified it: for in it he Shabbat from all his work which he had cut down for the Elohim to do.

 

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The Son of Elohim claims the name Arche, which is originally from Gen 1:1, (LXX).
The Arche of Creation is basically the same as "the Head", (as Paul says in Col 1:18).

Colossians 1:18 W/H
18 και αυτος εστιν η κεφαλη του σωματος της εκκλησιας ος εστιν [η] αρχη πρωτοτοκος εκ των νεκρων ινα γενηται εν πασιν αυτος πρωτευων

Colossians 1:18 T/R
18 και αυτος εστιν η κεφαλη (the head) του σωματος (of the body) της εκκλησιας (of the congregation) ος εστιν αρχη (who is Arche) πρωτοτοκος εκ των νεκρων ινα γενηται εν πασιν αυτος πρωτευων
18 And he is himself the head of the body of the congregation, who is Arche, firstborn from the dead: that in all things he might have the preeminence.

We know that the one who speaks to Yohanan in the Apocalypse and tells him to write, (concerning all of the seven congregations in Asia), is the Son of Elohim, (not "a son of Elohim" but "THE Son of Elohim", with the article, so there is no doubt).

Revelation 2:18
18 And to the messenger-angel of the congregation in Thyatira, write: Thus says the Son of Elohim, who has the eyes like a flame of fire, and his feet like unto burnished brass:

Then the Son of Elohim says this in the following passage:

Revelation 3:14 W/H
14 και τω αγγελω της εν λαοδικεια εκκλησιας γραψον ταδε λεγει ο αμην ο μαρτυς ο πιστος και [ο] αληθινος η αρχη της κτισεως του θεου

"η αρχη της κτισεως του θεου" = "the Arche of the creation of Elohim"

Moreover he says:

Revelation 22:13 W/H
13 εγω το αλφα και το ω ο πρωτος και ο εσχατος η αρχη και το τελος
13 I am the Alpha and the Omega, the Protos and the Eschatos, the Arche and the Telos.

However Genesis 1:1, in the Septuagint, (as well as John 1:1), has no article with Arche:

Genesis 1:1 LXX-Septuagint
1 εν αρχη εποιησεν ο θεος τον ουρανον και την γην
1 IN ARCHE Elohim made the heavens and the earth.

Perhaps it is not so much "what" is (the meaning of) arche? but rather, "who" is Arche?

And according to Col 1:18 the Head of the body of the congregation is Arche, (no article also here, in most manuscripts and codices, as the W/H puts the article in brackets and the T/R and Byzantine text types do not have the article with Arche in that passage). And if these things be true then the Head of the body of the congregation is named in Genesis 1:1 and all things were made in-through-with-by-way-of him, (εν), and for him, (Adam).

John 1:1
1 εν αρχη ην ο λογος και ο λογος ην προς τον θεον και θεος ην ο λογος
1 IN ARCHE was the Word, and the Word was among the Elohim, and the Word was Elohim.

 

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John 17:5
5 And now, Father, glorify me with Yourself, with the glory which I had with You before the tsaba-kosmos came to be.^{(Gen 2:1 LXX - kosmos)}

Meshiah takes on the seed of Adam just as he took on the seed of Abraham, (Heb 2:16).
Meshiah takes back Gan Eden and crushes the head of the serpent, (Gen 3:15).

Therefore the false doctrine of "Original Sin" is declared anathema and strictly forbidden in the Prophets, and especially in the new covenant, (the ban on this doctrine is found in the new covenant language of Jeremiah 31), for of old time this same teaching which is now so prevalent in modern times was also taught in Israel by a proverb, which said, "The fathers, (that is, Adam in the sense of mankind), ate a sour grape: the children's teeth are set on edge!" And this proverb was to say that the sins of the fathers were believed to have been passed down to their children, (just as the modern totally depraved doctrine of "Original Sin" teaches).

Ezekiel 18:1-4 KJV
1 The word of the LORD came unto me again, saying,
2 What mean ye, that ye use this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children's teeth are set on edge?
3 As I live, saith the Lord GOD, ye shall not have occasion any more to use this proverb in Israel.
4 Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.

Ezekiel 18:19-20 KJV
19 Yet say ye, Why? doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live.
20 The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.

Jeremiah 31:29-34 KJV
29 In those days they shall say no more, The fathers have eaten a sour grape, and the children's teeth are set on edge.
30 But every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge.
31 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah:
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 Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD:
33 But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.
34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.

Hebrews 8:6-12 KJV
6 But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.
7 For if that first covenant had been faultless, then should no place have been sought for the second.
8 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:^{(Jer 31:31)}
9 Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord.^{(Jer 31:32)}
10 For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:^{(Jer 31:33)}
11 And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.^{(Jer 31:34)}
12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.^{(Jer 31:34)}

The new covenant is in the now, (for those who will receive it), and the Most High says that the Original Sin doctrine is not allowed, forbidden, banned, anathema, "As I live, says Adonai YHWH", (Eze 18:3).

Moreover the Nazarite vow and the book of 1Enoch, (Enoch 31:3-5), are the source texts for the idea that the forbidden fruit was a type of grape that grew on what is called a vinetree. In other words even the Nazarite vow of the Torah has a deeper supernal and spiritual application because the deeper layer of meaning is abstention from sin. Meshiah the Nazarene shows the Way to regain Eden, for the tree was a vinetree and its fruit like that of the grape, ("ets ha-gephen", Num 6:4 KJV, Eze 15:2 KJV, Eze 15:6 KJV), and of course that grape is "sour", (Eze 18:2-3, Jer 31:29-31, ("the sting of death")).

Enoch 31:1-5 (http://book-ofenoch.com/chapter-31/)
1 After these things, surveying the entrances of the north, above the mountains, I perceived seven mountains replete with pure nard, odoriferous trees, cinnamon and papyrus.
2 From thence I passed on above the summits of those mountains to some distance eastwards, and went over the Erythræan sea. And when I was advanced far beyond it, I passed along above the angel Zateel, and arrived at the garden of righteousness. In this garden I beheld, among other trees, some which were numerous and large, and which flourished there.
3 Their fragrance was agreeable and powerful, and their appearance both varied and elegant. The tree of knowledge also was there, of which if any one eats, he becomes endowed with great wisdom.
4 It was like a species of the tamarind tree, bearing fruit which resembled grapes extremely fine; and its fragrance extended to a considerable distance. I exclaimed, How beautiful is this tree, and how delightful is its appearance!
5 Then holy Raphael, an angel who was with me, answered and said, This is the tree of knowledge, of which thy ancient father and thy aged mother ate, who were before thee; and who, obtaining knowledge, their eyes being opened, and knowing themselves to be naked, were expelled from the garden.

So Paul says, "Death reigned from Adam until Moses", (Rom 5:14).
But why only until Moses? . . .

For we see in the transfiguration accounts that, even before Golgotha, Moses lives, (though he died).

 

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Telos ~ τελος

Romans 10:4-8
4 For Meshiah is the Telos [τελος — point aimed at] of the Torah unto righteousness to everyone who is faithfully-trusting:
5 For Moshe writes about the righteousness which is of the Torah, "The man who does these shall live by-in them."^{(Lv 18:5)}
6 Moreover the righteousness from faithfulness speaks in this manner, "Do not say in your heart, Who shall ascend into the heavens?"^{(Dt 30:12)} —that is, to bring Meshiah down—
7 "Nor say in your heart, Who shall descend into the abyss?"^{(Dt 30:13 Paraphrase)} —that is, to bring Meshiah up from the dead—
8 But what does it say? "The ρημα-Word is near unto you, in your mouth and in your heart"^{(Dt 30:14 LXX)} —that is the ρημα-Word of the faithfulness which-whom we preach.

Deuteronomy 30:10-15
10 If you shall hearken unto the voice of YHWH your Elohim, to keep His commandments and His statutes which are written in this Sefer ha-Torah, and if you turn unto YHWH your Elohim with all your heart, and with all your soul.
11 For this commandment which I command you this day, it is not hidden from you, neither is it far off.
12 It is not in the heavens, that you should say, "Who shall ascend for us into the heavens, and bring it unto us, that we may hear [Telos — the Word →] and do it?"
13 Neither is it beyond the sea, that you should say, "Who shall go across the sea for us, and bring it unto us, that we may hear [Telos — the Word →] and do it?
14 But the Word is very near unto you, in your mouth and in your heart, that you may do it.
15 Consider, [See] I have set before you this day life and good, and death and evil:

So Paul is teaching in Rom 10:6-8 that this Word from Dt 30:14 is Meshiah, (and Dt 30:10 says written in the Scroll of the Torah), and therefore the Word of the Torah is Meshiah and Meshiah is the Word of the Torah, (whether spoken with the mouth, as ρημα-word, or whether λογος-word, as perhaps in wisdom and reasoning).

Who shall ascend into the heavens for us, and bring him to us, that we may hear the Word and do accordingly? Who shall go across the sea for us, and bring him to us, that we may hear the Word and do accordingly? Who shall descend into the abyss, and bring him up from the dead, that we may hear Meshiah the Word and do accordingly? Nay but, O man, Meshiah the Word is in your mouth and in your heart!

Deuteronomy 30:12-13
לא בשמים הוא לאמר מי יעלה־לנו השמימה ויקחה לנו וישמענו אתה ונעשנה׃
ולא־מעבר לים הוא לאמר מי יעבר־לנו אל־עבר הים ויקחה לנו וישמענו אתה ונעשנה׃
​

Telos appears to be a term Paul is using for Aleph-Taw.
The symbolism is astounding, (imho) . . .

 

[daqq]

In 2Corinthians 5:17 Paul is quoting from Revelation 21:4-5, (because he received his Gospel by the Apocalypse-Revelation of Meshiah Ι̅H, just as he says in Gal 1:12).

Revelation 21:3-5
3 And I heard a great voice out of the throne saying, Behold, the Tabernacle of Elohim is with men, and he shall dwell with them, and they shall be his people, and he shall be El-with-them:^{[Immanu-El, "και αυτος ο θεος μετ αυτων εσται", (W/H)]}
4 And he shall wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain, any more: the former things are passed away.^{(2Cor 5:17)}
5 And the one seated upon the throne said, "Behold, I make all things new."^{(2Cor 5:17)} And he said, Write: for these words are faithful and true.

2 Corinthians 5:17
17 Therefore if anyone be in Meshiah he is a new creation, "Old things are passed away",^{(Rev 21:4)} Behold, all things are become new."^{(Rev 21:5)}

Thus we can read Gen 1:1 as the new creation: for Paul plainly says that the first man Adam is earthy, soil-like, dust-like, (χοικος - choikos), and that one is from Gen 2:7, which was taken from dust of the adamah-soil. But the second man is from the shamayim, the heavens, and is therefore the one from Gen 1:26-28, and according to king David in the Psalm that one is the Son of Adam: for the Psalm references things that are implied in the dominion given to that Adam, (the Son of Adam), in Gen 1:26-28.

Psalm 8:4-8
4 What is enosh, that you are mindful of him? or the Son of Adam, that you visit him?
5 You brought him down a little lower than the Elohim, you have crowned him with glory and honor.
6 You gave him dominion over the works of your hands, you have put all things under his feet:
7 All the sheep and oxen, yea, even the cattle of the field:
8 The birds of the heavens and the fish of the sea that traverse through the paths of the Yamim.

So likewise according to king David the Adam from Gen 1:26-28 is the Son of Adam, and therefore the new creation Adam, the Second Adam from the shamayim: and the same is the Last or Eschatos Adam, that is, Meshiah, (for Moshe no doubt prophesies herein). We therefore can read Gen 1:1 in the following manner, (taking into account all of the above herein from all the scriptures quoted thus far on this page, (and Rev 21:1)).

Genesis 1:1
1 In Roshiyth-Arche^{[Adam - the federal Head]} Elohim cut down ^{[Aleph-Taw | the Word | Telos | Meshiah →]} the Shamayim and the Eretz.

And then what follows is the New Creation, (for the Eretz was wasted and empty).

 

[daqq]

Cloaks of Skins of Light

Daniel 8:15-16
[15] And it came to pass when I myself, Daniel, had seen the vision, I sought for the meaning, and behold, there stood before me one having as it were the visage of a Gaber:^{(mighty one)}
[16] And I heard the voice of Adam from the midst of the mighty,^{(a word play on Uwlai, but H193 "uwl", like a ram, "ayil", mighty, strong)} who called and said, Gabriel, let this one understand the image-vision.

The voice of Adam commands Gabriel, a gaber, a mighty one: and the voice of Adam speaks from the midst of the mighty one, that is, Gabriel. The great vision of Daniel confirms this yet again:

Daniel 10:16-19
[16] And behold, one having as it were the similitude-likeness^{(Gen 1:26 - dmuwth)} of bnei Adam touched my lips: and I opened my mouth and spoke, and said to him that stood before me, Adoni, by the vision my hinges have turned against me, and I have no strength remaining.
[17] And how can this servant of Adoni speak with that, Adoni? for as of now I have no strength to stand, neither is there even breath left in me.
[18] And again, one having as it were the appearance of Adam touched me, and he strengthened me:

And what is the appearance of Adam?

Daniel 10:2-6
[02] In those Yamim I myself, Daniel, was mourning three shabuim Yamim.
[03] I ate no pleasant bread, neither came flesh nor wine into my mouth, neither did I anoint myself at all, until three shabuim Yamim were complete.
[04] And in the yom twenty and fourth of the rishon hodesh,^(Abib) it came to be that I was by the side of the great river, that is, Chiddakel.
[05] And I lifted up my eyes and looked,^{(an idiom - like father Abraham, Gen 22:4)} and behold, a certain one clothed in fine white^(light) linen, whose waist was girded with the pure-fine gold of Uphaz-Light:^{(LXX - "εκ μεσου αυτου φως" - "from the midst thereof was light" (uphaz - phos))}
[06] And his body was as Tarshiysh,^(Anatolia) and his face as the appearance of bright white light,^{(barak, not lighting but the white light of the sun)} and his eyes as lamps of fire, and his arms and his feet like unto polished brass, and the voice of his words like the voice of a multitude.

The above is the same imagery which Yohanan records in the opening of the Apocalypse:

Revelation 1:10-18
[10] I was in the Spirit in the day pertaining to the Master, and I heard behind me a great voice, as of a trumpet, saying:
[11] What you see, write in a book and send it to the seven congregations: unto Ephesus, and unto Smyrna, and unto Pergamum, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodikea.
[12] And I turned to see the voice that spoke with me, and having turned I saw seven golden lamp-stands:
[13] And in the midst of the lamp-stands one having the similitude-likeness^{(Hebrew would be dmuwth, Gen 1:26, Dan 10:16)} of ben Adam, clothed with a garment^{(of the Kohanim)} to the foot, and girded roundabout unto the chest with a belt of gold.
[14] And his head and his hair were leukos-light-white like white wool, white as snow, and his eyes were as a flame of fire:
[15] And his feet were like polished brass, as having been refined in a furnace, and his voice as the voice of many waters.^{(the voice of a multitude)}
[16] And he had in his right hand seven stars, and out of his mouth proceeded a swift double-edged rhomphaiah-sword, and his countenance was as the sun shining in his strength.
[17] And when I saw him, I fell at his feet as dead: and he laid his right hand upon me, saying, Fear not, I am the Protos and the Eschatos:
[18] And he who lives and was dead, and behold, I am alive into the ages of the ages, and I have the keys of Death and of Hades.

 

[daqq]

Sorry if the font has caused anyone any problems: I just found out, (here), that changing the font and size can apparently cause problems for some laptops and mobile devices, (I mainly did so because of the interspersed Hebrew and Greek). It would be much work to reformat everything thus far, (so I would rather not), but if it is an issue for anyone who desires to read this page then please let me know and I will redo all of the posts above this one and put them back in the default TOL font and size.

---

Genesis 4:1 OG LXX-Septuagint
4:1 αδαμ δε εγνω ευαν την γυναικα αυτου και συλλαβουσα ετεκεν τον καιν και ειπεν εκτησαμην ανθρωπον δια του θεου

"δια του θεου" ~ "by way of [the/a/an] Elohim", (Adam)

Genesis 4:1-15
[01] And the Adam knew Chawah his ishah, and she conceived and bare Qain, and said, I have obtained and ish by way of [an] Elohim [Adam].
[02] And she added-again to bare his brother, Abel, and Abel was a keeper of sheep: but Qain was a tiller of the adamah.
[03] And it came to pass at the end of the Yamim, [that is, at the end of Yom HaShishi] that Qain brought of the fruit of the adamah a minchah-oblation unto Yah.
[04] And Abel also brought himself, of the firstlings of his flock and of the choicest part: and Yah looked upon Abel and to his minchah:
[05] But unto Qain and to his minchah, he respected not: and Qain was much aglow-heated, and his countenance fell.
[06] And Yah said to Qain, Why is there a glowing-heat unto you? and why is your countenance fallen? [Nphel]
[07] Is it not so that if you do well, you shall be accepted? but if you do not do well, sin crouches at the door, [of your house] and unto you shall be his desire, and you shall rule over him.
[08] And Qain spoke with Abel his brother, and it was when they were in the field: and Qain rose up against Abel his brother and slew him.
[09] And Yah said to Qain, Where is your brother Abel? and he said, I know not: am I the keeper of my brother?
[10] And Yah said, What have you done? the voice of the blood of your brother cries out unto me from the adamah.
[11] And now you are cursed from the adamah, which has opened her mouth to receive the blood of your brother from your hand:
[12] When you till the adamah, it shall not henceforth yield unto you her strength: a fugitive and a nomad-wanderer shall you be in the eretz.
[13] And Qain said unto Yah, My sin is greater than can be sent away [forgiven].
[14] Behold, you have driven me out this day [Yom HaShishi] from the face of the adamah: and I shall be hidden from your face, and I shall be a fugitive and a nomad-wanderer in the eretz-outer-bounds, and it shall come to pass that anyone who finds me shall slay me.
[15] And Yah said to him, Whosoever therefore slays Qain, the vengeance will be sevenfold. And Yah appointed a mark for Qain, lest any finding him should strike him down.

And thus Abel was slain in Yom HaShishi, the Sixth Day, and the voice of his blood speaks from the adamah-soil, implying that he yet lives, for his blood speaks. However there is no mention of resurrection in the above, nor is it implied, and thus the blood of the Mediator of the New Covenant speaks of even better things than that of Abel, (Hebrews 12:24).

This is the Book of the Dead, the permanent dwellers upon the eretz, (οι κατοικουντες επι της γης, Rev 13:8), whose names are not written in the Book of Life of the Lamb having been slain from the foundation of the kosmos, (Rev 13:8), for though their names are written: none of them are written to have lived. Howbeit Enoch and Lamech are written in the Book of Life and are written to have lived, for in the days of Enosh men began to cry out preaching and heralding in the name of Yah the Elohim, (Gen 4:26), and Enoch and Lamech were thus born from above. Therefore they are taken out from the line of Qain: for they were born into the holy and supernal seed line of Adam and his sons, by faith, and by the hearing of the preaching of the Word which commenced in the time of Enosh, son of Seth, son of Adam.

Genesis 4:16-26
[16] And Qain went out from the presence of Yah, and dwelt in eretz Nod, [wandering] eastward of Eden.
[17] And Qain knew his ishah, and she conceived, and bare Enoch: and he built a city, and called the name of the city after the name of his son, Enoch.
[18] And unto Enoch was born Irad: and Irad begat Mehuyael: and Mehuyael begat Methusael: and Methusael begat Lamech.
[19] And Lamech took unto him two nashiym: the name of the one was Adah, and the name of the other Tzillah.
[20] And Adah bare Yabal: he was the father of tent dwellers, and cattle herders.
[21] And the name of his brother was Yobal: he was the father of all the players of the harp and musical wind-instruments.
[22] And Tzillah, she also bare Tobal-Qain, a sharpener-instructer of every fabricator in brass and iron: and the sister of Tobal-Qain was Naamah.
[23] And Lamech said to his nashiym, Adah and Tzillah, Hear my voice, nashei-Lamech, pay heed to my speech: for I have slain an ish to my wounding, and a youth to my stripe:
[24] And if Qain is avenged sevenfold: moreover Lamech seventy and seven!
[25] And Adam knew his ishah again, and she bare a son, and called his name Seth: for she said, Elohim has appointed me another seed instead of Abel, whom Qain slew.
[26] And to Seth, to him also there was born a son, and he called his name Enosh: this one began to herald-preach-call out in the name of Yah the Elohim.

The Book of the Dead

1) Qain
2) Irad
3) Mehuyael
4) Methusael
5) Yabal
6) Yobal
7) Tobal-Qain ("brings forth Qain" (with pomp and fanfare).

So Tobal-Qain brings forth Qain and the eighth is of the seven, (Rev 17:11), for the eighth is the first, that is, Qain, the murderer who was sent away into the eretz outer-bounds or badlands of the desert, (eretz-Nod, "land of wandering"), like a desert nomad-wanderer: the same is the goat to/for Azazel, the unclean spirit cast out into the dry-arid places with all the sins upon his mortally wounded head, (Lev 16:21-22, Mat 12:43-45, Luk 11:24-26).

 

[daqq]

This is the beginning of the Book of Life of the Lamb slain from the foundation of the kosmos, (Rev 13:8, 17:8), before it was amended to add death into the text, which are scribal additions inserted into the text at a later time, ("Amen-amen, I say to you, If anyone keep my Logos, he shall not see death into the age", (not even in your doctrine, John 8:51)). The chronology follows the LXX-Septuagint text, but as one may see it really does not matter, (at least not imho), whether one prefers the Masoretic timeline which is now found in the Hebrew text or whether the Septuagint, (except that, yes, I do believe that Methuselah is supposed to have lived through the flood as according to the Septuagint text, (there are four faces to the krubim and the man, lol, moreover Enosh also means, "Man")). In the Hebrew text of the Gen 11:10-27 genealogy one may see that the scribal addition does not exist: for death is not mentioned anywhere in the genealogy until "Haran died before his father" in Gen 11:28, ("in Ur of the Chaldees"). The scribal addition is placed in brackets and gray text, "[and he died]".

The Lamb's Book of Life from the foundation of the Kosmos, (Rev 13:8, 17:8).

Genesis 5
[01] This is the book of the generations of Adam in the Yom wherein Elohim cut down Adam: in the similitude-likeness of Elohim he made him:
[02] Male and female he created them, and blessed them: and he called their name, Adam, in the Yom wherein they were created, [that is, Yom HaShishi].
[03] And Adam lives two hundred and thirty years and produces in his own likeness, according to his image, and he calls his name Seth.
[04] And the days of Adam after his producing Seth are seven hundred years, and he produces sons and daughters:
[05] And all the days that Adam lived are nine hundred and thirty years. [and he died]
[06] And Seth lives two hundred and five years and produces Enosh.
[07] And Seth lives after he produces Enosh seven hundred and seven years, and he produces sons and daughters:
[08] And all the days of Seth are nine hundred and twelve years. [and he died]
[09] And Enosh lives a hundred and ninety years and produces Qainan.
[10] And Enosh lives after he produces Qainan seven hundred and fifteen years, and he produces sons and daughters:
[11] And all the days of Enosh are nine hundred and five years. [and he died]
[12] And Qainan lives a hundred and seventy years and produces Mahlaleel.
[13] And Qainan lives after he produces Mahlaleel seven hundred and forty years, and he produces sons and daughters:
[14] And all the days of Qainan are nine hundred and ten years. [and he died]
[15] And Mahlaleel lives a hundred and sixty and five years and produces Yared.
[16] And Mahlaleel lives after he produces Yared seven hundred and thirty years, and he produces sons and daughters:
[17] And all the days of Mahlaleel are eight hundred and ninety and five years. [and he died]
[18] And Yared lives a hundred and sixty and two years and produces Enoch.
[19] And Yared lives after he produces Enoch eight hundred years, and he produces sons and daughters:
[20] And all the days of Yared are nine hundred and sixty and two years. [and he died]
[21] And Enoch lives a hundred and sixty and five years and produces Methuselah:
[22] And Enoch walks well pleasing with the Elohim after he produces Methuselah two hundred years, and he produces sons and daughters:
[23] And all the days of Enoch are three hundred and sixty and five years:
[24] And Enoch walks well pleasing with the Elohim, and he was not found, for Elohim translated him.
[25] And Methuselah lives a hundred and sixty and seven years and produces Lamech.
[26] And Methuselah lives after he produces Lamech eight hundred and two years, and he produces sons and daughters:
[27] And all the days of Methuselah are nine hundred and sixty and nine years. [and he died]
[28] And Lamech lives a hundred and eighty and eight years and produces a son:
[29] And he calls his name Noah, saying, This one shall console us from our works, and from the toils of our hands, from the adamah which Yah the Elohim has execrated.
[30] And Lamech lives after he produces Noah five hundred and sixty and five years, and he produces sons and daughters.
[31] And all the days of Lamech are seven hundred and fifty and three years. [and he died]
[32] And Noah is a son of five hundred years: and Noah produces Shem, Cham, and Yapheth.

 

[Wick Stick]

Goodness... you might need a publisher for this post. I have some reading to catch up on.

Skimming at work...

Telos appears to be a term Paul is using for Aleph-Taw.

That is very interesting, and changes how I read that verse. Of course, he is the Alpha and Omega, which is the same thing as Aleph and Tav.

 

[Wick Stick]

[44] It is sown a natural body, [that is, psuchikon, soul-like, pertaining to the soul, natural] it is raised a spiritual body: [that is, pneumatikon, spirit-like, pertaining to the spirit, spiritual] if there is a psuchikon-natural body, there is also a pneumatikon-spiritual body.

The definitions in the lexicons really miss the gist of these two words.

The idea of both psuchikos and pneumatikos has to do with the governing principle of the body. Thayer's first definition for psuche captures this, but the rest miss it.

To get the full meaning, you'll have to read the philosopher's books on human anatomy, and what is sometimes called the hydraulic metaphor of the body. Aristotle is said to have dissected many cadavers, and was particularly interested in explaining how men and animals have the power of self-motion, while rocks and plants do not. He wrote a 1000+ page book on the subject.

To briefly explain, Aristotle (and everyone else for about 1500 years afterwards) understood the body as being moved hydraulically, and/or pneumatically. Of hydraulic movement, much is written about the four humours, and how they determine temperament. Of pneumatic movement, Aristotle elevates it as being "nobler," associating it with what we might call reason, logic, and will.

For Paul, a psuchikos body is one whose actions are governed by the appetites of the body. By way of comparison, a pneumatikos body is governed according to logic, sober judgment, and will.

This probably shouldn't be any surprise, since it is consistent with the rest of what Paul is writing about.

Yet, Christians everywhere seem attached to the idea of a spiritual body as being some sort of incorporeal, floating, ghosty-type thing... which is far from what is meant.

 

[daqq]

The definitions in the lexicons really miss the gist of these two words.

The idea of both psuchikos and pneumatikos has to do with the governing principle of the body. Thayer's first definition for psuche captures this, but the rest miss it.

To get the full meaning, you'll have to read the philosopher's books on human anatomy, and what is sometimes called the hydraulic metaphor of the body. Aristotle is said to have dissected many cadavers, and was particularly interested in explaining how men and animals have the power of self-motion, while rocks and plants do not. He wrote a 1000+ page book on the subject.

To briefly explain, Aristotle (and everyone else for about 1500 years afterwards) understood the body as being moved hydraulically, and/or pneumatically. Of hydraulic movement, much is written about the four humours, and how they determine temperament. Of pneumatic movement, Aristotle elevates it as being "nobler," associating it with what we might call reason, logic, and will.

For Paul, a psuchikos body is one whose actions are governed by the appetites of the body. By way of comparison, a pneumatikos body is governed according to logic, sober judgment, and will.

This probably shouldn't be any surprise, since it is consistent with the rest of what Paul is writing about.

Yet, Christians everywhere seem attached to the idea of a spiritual body as being some sort of incorporeal, floating, ghosty-type thing... which is far from what is meant.

Very nice, thank you, and so when Paul speaks of being clothed from on High he does not necessarily speak of some separate ethereal mystical body but of that which we are to sow toward or into, (1Cor 9:11, 1Cor 15:36-44, Gal 6:7-8), and which we receive when we receive the Promise, (in this life).

2 Corinthians 5:1-5
1 For we know that if the earthly house of our tabernacle be dissolved, we have a building from Elohim, a house not made with hands, perpetual, in the heavens.
2 For verily in this we groan, longing to be clothed upon with our habitation which is from the heavens:
3 If so be that being clothed we shall not be found naked.
4 For indeed we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but that we would be clothed upon, that what is mortal may be swallowed up of life.
5 Now he that wrought us for this very thing is Elohim, who gave unto us the earnest of the Spirit.

Life swallows up mortality as we walk in the Testimony of the Messiah and wash in the water of the Word: it is a telos, a point aimed at, (and at "the end of your age", "time is no more"). Moreover the "earnest of the Spirit" is the Testimony of Messiah found in the Gospel accounts, (for testimony is spirit, and the Master says that the words which he speaks are Spirit and they are Life, (John 6:63)), and this is likely what Paul means when he admonishes the reader to "put on the mind of Messiah", (1Cor 2:16, 1Cor 15:53-54, Gal 3:27, Eph 4:24, Col 3:9-14), for in putting on the Testimony of Messiah we begin to walk in it, that is to say, the true Tabernacle of Elohim from above, the New Covenant, (which is the covenant as understood through the Testimony of Messiah, "the new spirit" of Eze 11:19, 18:31, 36:26, and Jhn 7:39 YLT), which heavenly Tabernacle of Elohim is with men, (Rev 21:3). Thus the heavens are your mind and the earth is the body. The new heavens and the new earth are the new man in (the Testimony of) Messiah: for if anyone be "in Messiah", the same is a new creation-creature: the former things are passed away, behold, all things are become new, (2Cor 5:17 quoting from the voice of Elohim to Yohanan in Rev 21:4-5).

 

[daqq]

Goodness... you might need a publisher for this post. I have some reading to catch up on.

Skimming at work...

That is very interesting, and changes how I read that verse. Of course, he is the Alpha and Omega, which is the same thing as Aleph and Tav.

The first anthropos-adam had Aleph-Taw, for Yah the Elohim formed, (like a Potter), Aleph-Taw → the adam, and blew into his face or "nostrils" the breath of life, Gen 2:7, and thereby the first man-adam was able to give names to all of the creation which was brought before him, (Gen 2:19). However there is no mention of ruach-wind-spirit in Gen 2:7, (for Elohim reserves the remnant of the Spirit unto himself: for he seeks and Elohim seed, Mal 2:15). What therefore did the first man-adam have concerning the Aleph-Taw? He had only "the Letter(s)", and when he transgressed the one commandment which was given to him, he died, (but thanks be to Elohim that is not the end of the story, lol). The second man from the heavens has the whole pleroma, not only the letter but the Spirit of the letter, the logos-reasoning and the wisdom, the Life, and was cut down into the image of Elohim, Gen 1:26-27, that is the new man in Messiah the Lamb of Elohim slain from the foundation of the Kosmos.

---

EDIT:

Since this thread was derailed by modern day Pharisees, who continue to insist that circumcision according to the Scripture is physical, I have decided to place the Septuagint Chronology here on the first page of this thread. As may be seen from the link provided at the bottom: there is no need to change anything from what is currently in the Septuagint reading, including the age of Methuselah when he produced Lamech, for it is supernal reasoning, and the final generation before the flood is Enoch-Methuselah-Lamech-Noah, (Shem being the fifth, the "new man"), and thus Noah is stated to have been tamim-perfect-complete in his generations, (Gen6:9).

Moreover, concerning the modern day Pharisees herein, who continue to insist that Moses taught physical circumcision despite all the evidence to the contrary which has been presented: there was even another thread for this argument posted after this thread was derailed, and yet apparently none of them were willing to venture into that thread, (likely not even knowing what was about, "Who are the Ant People?", lol). "οφελον και αποκοψονται οι αναστατουντες υμας!", (Gal5:12, as quoted in that thread), which is to say in no uncertain terms, "Would that they who trouble you might go ahead and fully amputate themselves!" :chuckle:

---

Septuagint Chronology
Creation is postulated by the facts to have commenced circa 5935 BCE
Genesis 4 = 462 Years - Lamech is the sixth from Kain, (6 x 77 = 462 - Genesis 4:24)
5935 BCE - 462 Years = 5473 BCE - Adam is cut down recreated 5473 BCE, (Genesis 1:1-31)
The Tenth Week of Enoch is 70 Years from 3 BCE to 68 CE, (33 CE is the half - Daniel 9:27)

5935 BCE - Creation (5935 BCE - 6000 Years = 66 CE)
5935 BCE - 462 Years = 5473 BCE - Genesis 3:17 to Genesis 4:24 (then comes Genesis 1:1)
5473 BCE - 230 Years = 5243 BCE - Second Adam (Gen 1:26-28) produces Seth
5243 BCE - 205 Years = 5038 BCE - Seth produces Enosh
5038 BCE - 190 Years = 4848 BCE - Enosh produces Kainan

5038 BCE - 205 Years = 4833 BCE - Enosh begins to herald the name of Yah - Gen 4:26
4833 BCE - Commence First of Ten Weeks of Enoch (4833 BCE - 4900 Years = 68 CE)

4848 BCE - 170 Years = 4678 BCE - Kainan produces Mahalaleel
4678 BCE - 165 Years = 4513 BCE - Mahalaleel produces Yared
4513 BCE - 162 Years = 4351 BCE - Yared produces Enoch in the First Week of 490 Years
4833 BCE - 482 Years = 4351 BCE - Enoch is born the Seventh in the First Week

4351 BCE - 165 Years = 4186 BCE - Enoch produces Methuselah
4186 BCE - 167 Years = 4019 BCE - Methuselah produces Lamech
4019 BCE - 188 Years = 3831 BCE - Lamech produces Noah
3831 BCE - 502 Years = 3329 BCE - Noah produces Shem
3831 BCE - 600 Years = 3231 BCE - The Great Flood (the 600th Year of Noah)

3329 BCE - 100 Years = 3229 BCE - Shem produces Arphaxad
3229 BCE - 135 Years = 3094 BCE - Arphaxad produces Kainan
3094 BCE - 130 Years = 2964 BCE - Kainan produces Salah
2964 BCE - 130 Years = 2834 BCE - Salah produces Heber
2834 BCE - 134 Years = 2700 BCE - Heber produces Pheleg
2700 BCE - 130 Years = 2570 BCE - Pheleg produces Raguel
2570 BCE - 132 Years = 2438 BCE - Raguel produces Saruk (Vine)
2438 BCE - 130 Years = 2308 BCE - Saruk produces Nahor
2308 BCE - 179 Years = 2129 BCE - Nahor produces Tarah
2129 BCE - 070 Years = 2059 BCE - Tarah produces Haran
2059 BCE - 060 Years = 1999 BCE - Tarah produces Abram and Nahor
1999 BCE - 075 Years = 1924 BCE - Abram departs from Charran into Kanaan
1924 BCE - 430 Years = 1494 BCE - Exodus from Egypt
1494 BCE - 040 Years = 1454 BCE - Wilderness Journey
1454 BCE - (Passover 1453 BCE) - Entry into Kanaan under Yhoshua

From here it is not necessary to venture further into the chronological issues and disputes, which are never ending, for the well known Yobel-Jubile of Ezekiel 40:1 is the proclamation at Yom Kippurim which occurs at the turning or "going out" of the year, (573 BCE), and thus the Yobel is 573-572 BCE, commencing fourteen years from the city having been smitten, (587 BCE). There are eighteen Yoblim from 1454 BCE to the one which would have been proclaimed at Yom Kippurim in 573 BCE, if Yisrael had been in the Land, (and thirty-one Yoblim from 1454 BCE to 66 CE).

18 x 49 = 882 Years
1454 BCE - 881 Years = 573 BCE (882 Years includes 572 BCE)
Ten Weeks of Enoch

 

[daqq]

The definitions in the lexicons really miss the gist of these two words.

The idea of both psuchikos and pneumatikos has to do with the governing principle of the body. Thayer's first definition for psuche captures this, but the rest miss it.

To get the full meaning, you'll have to read the philosopher's books on human anatomy, and what is sometimes called the hydraulic metaphor of the body. Aristotle is said to have dissected many cadavers, and was particularly interested in explaining how men and animals have the power of self-motion, while rocks and plants do not. He wrote a 1000+ page book on the subject.

To briefly explain, Aristotle (and everyone else for about 1500 years afterwards) understood the body as being moved hydraulically, and/or pneumatically. Of hydraulic movement, much is written about the four humours, and how they determine temperament. Of pneumatic movement, Aristotle elevates it as being "nobler," associating it with what we might call reason, logic, and will.

For Paul, a psuchikos body is one whose actions are governed by the appetites of the body. By way of comparison, a pneumatikos body is governed according to logic, sober judgment, and will.

This probably shouldn't be any surprise, since it is consistent with the rest of what Paul is writing about.

Yet, Christians everywhere seem attached to the idea of a spiritual body as being some sort of incorporeal, floating, ghosty-type thing... which is far from what is meant.

Has this thinking helped in your understanding of Rom 8:11 and similar statements? (such as Rom 6:12, Rom 8:13, 2Cor 4:11, Col 3:5)? If so it makes much sense: for Paul would thus be speaking, (often), about transformation and metamorphosis, (perhaps like Enoch), as Messiah is "formed in us" in our walk toward the telos-point aimed at, (from mortal into immortality). But how can this come to pass if we refuse to mortify what is mortal? so that Messiah can "energize" our "mortal bodies" that we may live in/by/through/for him unto the Father? So perhaps one must first do the will of Elohim and put to death or "to sleep" that which is mortal and liable unto death anyways, (mentally speaking, a "state of mind" as opposed to literally chopping off our hands and feet, lol). I suppose that it could be said by such a one who is doing the will of Elohim, and waiting upon the Father, that the same is "In the isle of Ptoma by way of the Word of Elohim", (and by way of or through the Testimony of Meshiah). Oops, did I say Ptoma? I suppose I was supposed to say Patmo, (go figure, anagrams in the Prophets).

 

[marhig]

Very nice, thank you, and so when Paul speaks of being clothed from on High he does not necessarily speak of some separate ethereal mystical body but of that which we are to sow toward or into, (1Cor 9:11, 1Cor 15:36-44, Gal 6:7-8), and which we receive when we receive the Promise, (in this life).

2 Corinthians 5:1-5
1 For we know that if the earthly house of our tabernacle be dissolved, we have a building from Elohim, a house not made with hands, perpetual, in the heavens.
2 For verily in this we groan, longing to be clothed upon with our habitation which is from the heavens:
3 If so be that being clothed we shall not be found naked.
4 For indeed we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but that we would be clothed upon, that what is mortal may be swallowed up of life.
5 Now he that wrought us for this very thing is Elohim, who gave unto us the earnest of the Spirit.

Life swallows up mortality as we walk in the Testimony of the Messiah and wash in the water of the Word: it is a telos, a point aimed at, (and at "the end of your age", "time is no more"). Moreover the "earnest of the Spirit" is the Testimony of Messiah found in the Gospel accounts, (for testimony is spirit, and the Master says that the words which he speaks are Spirit and they are Life, (John 6:63)), and this is likely what Paul means when he admonishes the reader to "put on the mind of Messiah", (1Cor 2:16, 1Cor 15:53-54, Gal 3:27, Eph 4:24, Col 3:9-14), for in putting on the Testimony of Messiah we begin to walk in it, that is to say, the true Tabernacle of Elohim from above, the New Covenant, (which is the covenant as understood through the Testimony of Messiah, "the new spirit" of Eze 11:19, 18:31, 36:26, and Jhn 7:39 YLT), which heavenly Tabernacle of Elohim is with men, (Rev 21:3). Thus the heavens are your mind and the earth is the body. The new heavens and the new earth are the new man in (the Testimony of) Messiah: for if anyone be "in Messiah", the same is a new creation-creature: the former things are passed away, behold, all things are become new, (2Cor 5:17 quoting from the voice of Elohim to Yohanan in Rev 21:4-5).

I spoke about the spiritual body a couple of weeks ago, and yes it's not when we naturally die, it's now when we start to die to self, we are changed now from walking in the flesh to being clothed on from on high and walking in the Spirit. Being not of this world, but having a new birth, being given the breath of life by the Holy Spirit and being born of God, and this mortality is then swallowed up by life.

Someone also mentioned Revelation and I too showed them Corinthians as this clearly shows us what is meant by those verses you mentioned in Revelation.

It's not a future event, Christ is already here, in the hearts of his people, it's in the here and now, and it's now that we are changed by the grace of God and saved from this world of sin and death. Our old life in the flesh gone, and we are born anew in God. And from then on, we are to live by his will and remain in his goodness and endure to the end to have hope of eternal salvation.

 

[daqq]

I spoke about the spiritual body a couple of weeks ago, and yes it's not when we naturally die, it's now when we start to die to self, we are changed now from walking in the flesh to being clothed on from on high and walking in the Spirit. Being not of this world, but having a new birth, being given the breath of life by the Holy Spirit and being born of God, and this mortality is then swallowed up by life.

Someone also mentioned Revelation and I too showed them Corinthians as this clearly shows us what is meant by those verses you mentioned in Revelation.

It's not a future event, Christ is already here, in the hearts of his people, it's in the here and now, and it's now that we are changed by the grace of God and saved from this world of sin and death. Our old life in the flesh gone, and we are born anew in God. And from then on, we are to live by his will and remain in his goodness and endure to the end to have hope of eternal salvation.

Amen, can you see from the previous page then what the curse of the first man-adam truly concerns? The adamah-soil was cursed, that is, not the literal physical earth and soil but the adamah-soil of his heart, (parable of the sower), and it was because of himself and his own actions that it was cursed. And because of the curse he becomes a natural man, walking according to his belly, (just as the serpent was cursed to do), and seeing all things according to the eyes and mind of the natural man, (who cannot please Elohim). For what was the first thing that happened when they ate of the tree of the knowledge of good and evil? Immediately "their eyes were opened", and immediately they "saw" that they were naked: they saw "the flesh" according to the flesh. Why did they not notice or pay any heed before that time? Because they did not see according to the flesh before the fall.

So the curse is more about how one "sees" as opposed to the literal physical earth and soil being cursed: the natural first man-adam was cursed to see "working the soil" as literal, and therefore by the sweat of his brow he would till the soil and work it so as to eat bread, and it would bring forth thorns and weeds unto him, for the natural man sees only that way; and therefore neither can he remain "in Eden" because he cannot "see" or "perceive" it with his carnal eyes and mind. When Elohim sends him forth from the garden to "till the adamah from which he was taken" it actually means to repent: "go till and turn the adamah-soil of your heart", (and think about what you have done, and repent). I have no doubt that Moses intends that "Adam" repented, (tilling the soil of the heart), and thus the salvation of what is now the first chapter of Genesis. The first man-adam was taken from the adamah-soil, and when he fell he became blinded to anything but the carnal and physical, and therefore he must die: for dust he is, and to dust he shall return, (and the "old man" of which Paul speaks is the same natural minded first Adam).

But Messiah was crucified in the flesh, and he took the curse upon himself and nailed the faulty flesh and carnal interpretations of man and even the Sanhedrin rulings and dogmas to the Stake, (the "dogmasin"-dogmas and decrees in ordinances as Paul mentions in Eph 2:15 and Col 2:14). Thus the Testimony of the Messiah found in the Gospel accounts is all supernal and spiritual in meaning: and there is no room for anymore carnal man understanding or room for anyone else to come along with his machinations from the imaginations of men who are carnal minded: for those who view the scripture as carnal and physical in meaning are walking under the curse of the first man-Adam. The Testimony of Messiah is the new Spirit of the new-renewed Covenant: without it we walk carnal and naked and will die, (Rom 8:1-14).

 

[marhig]

Amen, can you see from the previous page then what the curse of the first man-adam truly concerns? The adamah-soil was cursed, that is, not the literal physical earth and soil but the adamah-soil of his heart, (parable of the sower), and it was because of himself and his own actions that it was cursed. And because of the curse he becomes a natural man, walking according to his belly, (just as the serpent was cursed to do), and seeing all things according to the eyes and mind of the natural man, (who cannot please Elohim). For what was the first thing that happened when they ate of the tree of the knowledge of good and evil? Immediately "their eyes were opened", and immediately they "saw" that they were naked: they saw "the flesh" according to the flesh. Why did they not notice or pay any heed before that time? Because they did not see according to the flesh before the fall.

So the curse is more about how one "sees" as opposed to the literal physical earth and soil being cursed: the natural first man-adam was cursed to see "working the soil" as literal, and therefore by the sweat of his brow he would till the soil and work it so as to eat bread, and it would bring forth thorns and weeds unto him, for the natural man sees only that way; and therefore neither can he remain "in Eden" because he cannot "see" or "perceive" it with his carnal eyes and mind. When Elohim sends him forth from the garden to "till the adamah from which he was taken" it actually means to repent: "go till and turn the adamah-soil of your heart", (and think about what you have done, and repent). I have no doubt that Moses intends that "Adam" repented, (tilling the soil of the heart), and thus the salvation of what is now the first chapter of Genesis. The first man-adam was taken from the adamah-soil, and when he fell he became blinded to anything but the carnal and physical, and therefore he must die: for dust he is, and to dust he shall return, (and the "old man" of which Paul speaks is the same natural minded first Adam).

But Messiah was crucified in the flesh, and he took the curse upon himself and nailed the faulty flesh and carnal interpretations of man and even the Sanhedrin rulings and dogmas to the Stake, (the "dogmasin"-dogmas and decrees in ordinances as Paul mentions in Eph 2:15 and Col 2:14). Thus the Testimony of the Messiah found in the Gospel accounts is all supernal and spiritual in meaning: and there is no room for anymore carnal man understanding or room for anyone else to come along with his machinations from the imaginations of men who are carnal minded: for those who view the scripture as carnal and physical in meaning are walking under the curse of the first man-Adam. The Testimony of Messiah is the new Spirit of the new-renewed Covenant: without it we walk carnal and naked and will die, (Rom 8:1-14).

Yes daqq, we are the earth. And I know that the Bible has a natural and a spiritual interpretation. It's not all natural, and there is a very deep spiritual meaning right the way through, and as we grow in faith and strength in God and start to die to self, God gives us understanding and opens up the inner ears, eyes of the heart. He can't trust us with his understanding if we are living in the flesh and loving the world.

I don't talk much of the spiritual here, as I don't believe it's the place to do so, and people have to get it for themselves off God. Jesus spoke in parables, but to his disciples he said that it was for them to know the mysteries of the kingdom of heaven. So we have to be given the understanding from God through Christ. Jesus didn't give it to everyone. I believe we will receive as much as God gives us depending on how much we let go of this life of sin and live by his will.

Too many people try to work out the Bible and God through the flesh, thus we have the many denominations. But it's simple, Jesus is the way the truth and the life, he's showed us how to live before God, in a new and living way, he is our perfect example to follow. And no-one comes to the father except through him. If we truly repent, and believe with our whole heart and have faith, and follow Jesus' example loving God with all our heart, mind, and soul and loving our neighbour as ourselves through Christ, then God will bless us with the power of the Holy Spirit and help us to overcome and he will open our hearts and minds to his understanding through progressive Revelation. And the first revelation we receive from God is that Jesus is the Christ, the son of the living God.

 

[daqq]

Yes daqq, we are the earth.

That which is born of the flesh is flesh, (earthy), that which is born of the Spirit is spirit, (Jhn 3:6).
Spirit does not die.

---

On the overall topic:

Titus 1:1-2
1 Paul, a servant of Elohim and apostle of Yeshua Meshiah, according to the faith of the elect of Elohim and the knowledge of the truth which is according to godliness:
2 On the hope of life perpetual which Elohim, who does not lie, did promise-announce before the times of the ages, ["before time began", "before the world began", Gen 1:1 - 2:3]

 

[Zeke]

That which is born of the flesh is flesh, (earthy), that which is born of the Spirit is spirit, (Jhn 3:6).
Spirit does not die.

---

On the overall topic:

Titus 1:1-2
1 Paul, a servant of Elohim and apostle of Yeshua Meshiah, according to the faith of the elect of Elohim and the knowledge of the truth which is according to godliness:
2 On the hope of life perpetual which Elohim, who does not lie, did promise-announce[/B] before the times of the ages, ["before time began", "before the world began", Gen 1:1 - 2:3]

:chuckle: