Does the Father know evil?

[daqq]

In the famous passage concerning the fall of man, or Adam, we read that the real lie in the garden from the serpent comes when he says to the woman, "Ye shall not surely die", for this statement is clearly in direct opposition to what Elohim had already said to the man, (or Adam). Nothing else in the statement is a lie because all else comes to pass according to what is written; for their eyes are indeed opened, (but they realize they are then naked), and they do indeed become as the Elohim, (for that is what is precisely stated in Gen 3:22 by the Elohim, "Behold, the man has become as one of us, to know good and evil"), and thus, the real lie is not "Ye shall become like the Elohim", (as most seem to imagine in their doctrine), but rather, "Ye shall not surely die", which was in direct opposition to what Elohim said to the man in Gen 2:17. However, the study of these things within this context raises a question: Does your heavenly Father intimately know evil? For if you read the English translations of Gen 3:22 that is the only possible conclusion. But if you read the same in the Septuagint you find that they either must have had a different Hebrew text or they were not reading the text in the same way in which the modern English translators are reading it.

Genesis 3:4-7 KJV
4 And the serpent said unto the woman, Ye shall not surely die:
5 For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.
6 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 husband 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.

So their eyes were indeed opened, and they knew they were naked, (a picture of having transgressed or sinned and not having any atonement "covering"). Then we read that they indeed had become as the Elohim, knowing good and evil, (and thus the real lie is that they would not surely die, for they died just as Elohim had said they would). But in the following passage is where the question and the topic of this thread arises; for the English translations of the Hebrew text do not agree with the Septuagint rendering because the Greek equivalent for the replacement name of the Father, (which is κυριος and typically replaces the Tetragrammaton), does not appear in the Septuagint:

Genesis 3:21-23 KJVRN
3:21 Unto Adam also and to his wife did YHWH Elohim make coats of skins, and clothed them.
3:22 And YHWH Elohim said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:
3:23 Therefore YHWH Elohim sent him forth from the garden of Eden, to till the ground from whence he was taken.
http://yahushua.net/scriptures/gen3.htm

Genesis 3:21-23 LXX-Septuagint (Brenton Translation)
3:21 And the Lord God [YHWH Elohim] made for Adam and his wife garments of skin, and clothed them.
3:22 And God [Elohim] said, Behold, Adam is become as one of us, to know good and evil, and now lest at any time he stretch forth his hand, and take of the tree of life and eat, and so he shall live forever—
3:23 So the Lord God [YHWH Elohim] sent him forth out of the garden of Delight to cultivate the ground out of which he was taken.
http://biblehub.com/sep/genesis/3.htm

The KJV and all other English renderings have the Tetragrammaton, (the name of the Father), as the speaker in Genesis 3:22. But the Septuagint only has "ο θεος", which is either "Elohim" or "the Elohim", and is missing the replacement word for the Tetragrammaton, (κυριος).

Genesis 3:21-23 OG LXX-Septuagint
3:21 και εποιησεν κυριος ο θεος τω αδαμ και τη γυναικι αυτου χιτωνας δερματινους και ενεδυσεν αυτους
3:22 και ειπεν ο θεος ιδου αδαμ γεγονεν ως εις εξ ημων του γινωσκειν καλον και πονηρον και νυν μηποτε εκτεινη την χειρα και λαβη του ξυλου της ζωης και φαγη και ζησεται εις τον αιωνα
3:23 και εξαπεστειλεν αυτον κυριος ο θεος εκ του παραδεισου της τρυφης εργαζεσθαι την γην εξ ης ελημφθη
http://bibledatabase.net/html/septuagint/01_003.htm

Furthermore this happens again when the man, or Adam, "knew" his wife, (same Hebrew word as used in the passage above, in Gen 3:22, "to know good and evil"), and she conceived, and brought forth Cain, and she says, "I have gotten a man from YHWH", according to the modern English translations: but in the Septuagint this once again does not contain the word κυριος which is the Greek equivalent for the Tetragrammaton name of the Father. Thus the English renderings purport the idea that Eve says Cain was conceived by way of the Father; while the Septuagint denies this and merely has "ο θεος", ("Elohim" or "the Elohim").

Genesis 4:1 KJVRN
4:1 And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from YHWH.
http://yahushua.net/scriptures/gen4.htm

Genesis 4:1 LXX-Septuagint (Brenton Translation)
4:1 And Adam knew Eve his wife, and she conceived and brought forth Cain and said, I have gained a man through God.
http://biblehub.com/sep/genesis/4.htm

Therefore I ask: Does your heavenly Father "know" evil?
My heavenly Father does not know evil.

 

[daqq]

בראשית 3:22 Hebrew OT: WLC (Consonants Only)
ויאמר ׀ יהוה אלהים הן האדם היה כאחד ממנו לדעת טוב ורע ועתה ׀ פן־ישלח ידו ולקח גם מעץ החיים ואכל וחי לעלם׃

This is essentially what the LXX translators had to deal with:
ויאמריהוהאלהיםהןהאדםהיהכאחדממנולדעתטובורעועתהפןישלחידוולקחגםמעץהחייםואכלוחילעלם׃
​

No word spacing, no pointing, no cantillation marks, no final form letters, (such as in the final form mem and nun in the above), and the fact that in the most ancient form of the Ashuri text, (which is the above block or square text that came about during the Babylonian captivity and was finalized under Ezra the Kohen and Scribe), the waw-vav was also used as a word separator, (׀ = ו). One may clearly see where separators have been placed into the text so that words do not run together in the Masorete version even without the pointing, (sometimes the symbol for the word separator is also used for the vowel pointing), but this is in itself a form of interpretation which was also done by the Masoretes when the text was pointed. Those who rendered the Hebrew text into the Greek Septuagint were not reading the text in the same way that the Masoretes came to read it a thousand years later. This may be seen by the placement of the waw-vav in certain key places which I have highlighted in blue in the above text.

Genesis 3:21-23
21 And Yah ו and the Elohim made for Adam and for his wife coats of skins, and clothed them.
22 Then said ו the Elohim, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever?
23 Therefore Yah ו and the Elohim sent him forth from Gan Eden to till the adamah from whence he was taken.

Yah, (יה), is also substituted with κυριος in the Septuagint.

 

[daqq]

A precedent for the previous above readings may be found in the Psalms of Moses, (Psalms 90-99 are said by the sages to be ten Psalms written by Moses himself), and one of the more difficult of all readings would be that of Psalm 91:9 wherein, if it be understood in the traditional modern way of rendering the Tetragrammaton, it appears that "YHWH has made the Most High his habitation", (which is of course unacceptable). However when understood in the same way as Genesis 3:21-23 in the previous post above it makes perfect sense. See also the commentaries for Psalm 91:9, here, for a more comprehensive understanding on the difficulties of the wording in this passage. If indeed Psalm 91 is written by Moses then does it not expound to us a better understanding of how the Tetragrammaton might have been sometimes read by the ancients? For if one believes the Genesis Tablet theory then this again makes much sense because the Father says to Moses, in Exodus 6:3, that the patriarchs did not know Him by the Tetragrammaton, (YHWH). If therefore they did not know the Most High by the Tetragrammaton then could it be that they rather knew Elohim simply as Yah in some cases? And if the Genesis Tablet theory is correct then Moses would have been faithful to record the words written therein by those who came before him. And this is perhaps the very reason for such statements as found in Exodus 6:3.

Some of the more straightforward renderings of Psalm 91:9 reveal the difficulty:

Psalm 91:9 ASV
9 For thou, O Jehovah, art my refuge! Thou hast made the Most High thy habitation;

:nono:

Psalm 91:9 ESV
9 For thou, O LORD, art my refuge! thou hast made the Most High thy habitation;

:nono:

Herein is truly a better way of understanding this difficult reading and, because I do believe that Moses wrote both Psalm 90 and Psalm 91, (maybe even forty days and forty nights apart), I understand them as follows below; for Moses fell upon his face and prayed for the children of Israel forty days and forty nights, and made an atonement for Israel when they had transgressed by forcing Ahron to make them a golden calf, (for the scripture says that Ahron had made them naked-exposed, Exodus 32:25 KJV).

[Forty Days and Forty Nights]

[01] Prayer of Moshe, man of the Elohim: O Adonai, You have been our dwelling place in the generations and to generations.
[02] Before the mountains were brought forth, or ever You had formed the earth and world, even from everlasting to everlasting, You are El.
[03] You turn a mortal-enosh into crushed powder, and say, Return, O sons of Adam!
[04] For a thousand years in Your sight are but as yesterday when it is past, and as a watch in the night.
[05] You carry them away as with a flood, while they sleep, and in the morning they spring up as grass.
[06] In the morning it blossoms and sprouts up, in the evening it is blunted and withering.
[07] For we are consumed in Your displeasure, and in the heat of Your anger we tremble.
[08] You have set our iniquities before You, our secrets by the light of Your countenance.
[09] For all our days pass away in Your fury, and we finish out our years as thunder rolls away.
[10] The days of our years are seventy years, and if in strength they may be eighty years; yet their strength is toil and vanity, for it is soon cut off, and we fly away.
[11] Who knows the power of Your fury? and from the fear of Your passion, to count the days?
[12] Manifest Your right hand to me, so that our hearts may come unto Wisdom.
[13] How long to return, O YHWH? and how long until You show pity upon Your servants?
[14] Oh satisfy us early with Your mercies, so that we may rejoice and be glad all our days.
[15] Make us cheerful according to the days You have afflicted us, and according to the years wherein we have seen evil, make us glad.
[16] Let Your work appear unto Your servants, and let Your glory appear unto their sons:
[17] And let the splendor of Adonai our Elohim be upon us, and let it be You who ordains for us the actions of our hands: yea, let it be You who establishes the works of our hands.

[Forty Days and Forty Nights]

[18] He who dwells in the covert of the Most High — In the shadow of Shaddai He abides.
[19] I will say of Yah ו He is my refuge! And in my fortress, my Elohim, will I trust.
[20] Surely He, [הוא, the ΩΑ, the Most High] will deliver You from the snare of the entangler, from the ruinous pestilence:
[21] With His feathers He covers You, and beneath His wings You do trust — His truth is a shield and a buckler.
[22] You shall not be fearful of the terror by night, nor of the arrow that flies by day:
[23] Nor of the pestilence that walks in darkness; nor of the ruin of destruction at noonday.
[24] A thousand shall fall at Your side, and a myriad at Your right hand; but unto You it shall not come near.
[25] Not with Your eyes shall you behold, but the reward of the wicked shall You see.
[26] For You, O Yah ו He is my refuge! You have made the Most High Your habitation. [Psalm 91:9]
[27] There shall no evil befall You, neither shall any plague come near Your dwelling place:
[28] For He shall give His Angels charge concerning You, to guard You in all Your ways.
[29] They shall bear You up in their hands, lest You dash Your foot against a stone.
[30] You shall tread upon the serpent and the cobra, the lion and the dragon shall You trample.||
[31] Because He has set His love upon Me, therefore I will deliver Him: I will set Him on High, for He has known My name.
[32] He shall call upon Me, and I will answer Him. I am with Him in trouble: I will deliver Him, and honor Him.
[33] In length of days I will satiate Him to the full. And I will show Him My salvation.

Thus, by the same understanding, we have the following for the Gen 3:21-4:1 passage:

Genesis 3:21 - 4:1
21 And Yah ו and the Elohim made for Adam and for his wife coats of skins, and clothed them.
22 Then said ו the Elohim, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever?
23 Therefore Yah ו and the Elohim sent him forth from Gan Eden to till the adamah-soil from whence he was taken.
24 And He drove out the man; and He placed at the east of Gan Eden the Cherubim, and a flaming sword turning every which way to guard the way of the tree of life.
01 And Adam knew Eve his wife, and she conceived and brought forth Cain, and said, I have acquired a man by way of the Elohim.

And this manner of reading the text makes perfect sense from Genesis chapter two all the way through to the genealogy of Adam, in Genesis chapter five, which is the beginning "book of life" from the foundation of the world; for all therein are written to have "lived", while Genesis chapter four is the "book of the dead" as neither Cain nor any of his seed are written to have "lived", (and thus Cain and his seed are "permanent dwellers upon the land" as understood by the phrase in Rev 13:8, "κατοικουντες επι της γης", and desert nomad-wanderers, (land of Nod, typology-allegory)).

 

[Evil.Eye.<(I)>]

In famous passage concerning the fall of man, or Adam, we read that the real lie in the garden from the serpent comes when he says to the woman, "Ye shall not surely die", for this statement is clearly in direct opposition to what Elohim had already said to the man, (or Adam). Nothing else in the statement is a lie because all else comes to pass according to what is written; for their eyes are indeed opened, (but they realize they are then naked), and they do indeed become as the Elohim, (for that is what is precisely stated in Gen 3:22 by the Elohim, "Behold, the man has become as one of us, to know good and evil"), and thus, the real lie is not "Ye shall become like the Elohim", (as most seem to imagine in their doctrine), but rather, "Ye shall not surely die", which was in direct opposition to what Elohim said to the man in Gen 2:17. However, the study of these things within this context raises a question: Does your heavenly Father intimately know evil? For if you read the English translations of Gen 3:22 that is the only possible conclusion. But if you read the same in the Septuagint you find that they either must have had a different Hebrew text or they were not reading the text in the same way in which the modern English translators are reading it.

Genesis 3:4-7 KJV
4 And the serpent said unto the woman, Ye shall not surely die:
5 For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.
6 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 husband 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.

So their eyes were indeed opened, and they knew they were naked, (a picture of having transgressed or sinned and not having any atonement "covering"). Then we read that they indeed had become as the Elohim, knowing good and evil, (and thus the real lie is that they would not surely die, for they died just as Elohim had said they would). But in the following passage is where the question and the topic of this thread arises; for the English translations of the Hebrew text do not agree with the Septuagint rendering because the Greek equivalent for the replacement name of the Father, (which is κυριος and typically replaces the Tetragrammaton), does not appear in the Septuagint:

Genesis 3:21-23 KJVRN
3:21 Unto Adam also and to his wife did YHWH Elohim make coats of skins, and clothed them.
3:22 And YHWH Elohim said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:
3:23 Therefore YHWH Elohim sent him forth from the garden of Eden, to till the ground from whence he was taken.
http://yahushua.net/scriptures/gen3.htm

Genesis 3:21-23 LXX-Septuagint (Brenton Translation)
3:21 And the Lord God [YHWH Elohim] made for Adam and his wife garments of skin, and clothed them.
3:22 And God [Elohim] said, Behold, Adam is become as one of us, to know good and evil, and now lest at any time he stretch forth his hand, and take of the tree of life and eat, and so he shall live forever—
3:23 So the Lord God [YHWH Elohim] sent him forth out of the garden of Delight to cultivate the ground out of which he was taken.
http://biblehub.com/sep/genesis/3.htm

The KJV and all other English renderings have the Tetragrammaton, (the name of the Father), as the speaker in Genesis 3:22. But the Septuagint only has "ο θεος", which is either "Elohim" or "the Elohim", and is missing the replacement word for the Tetragrammaton, (κυριος).

Genesis 3:21-23 OG LXX-Septuagint
3:21 και εποιησεν κυριος ο θεος τω αδαμ και τη γυναικι αυτου χιτωνας δερματινους και ενεδυσεν αυτους
3:22 και ειπεν ο θεος ιδου αδαμ γεγονεν ως εις εξ ημων του γινωσκειν καλον και πονηρον και νυν μηποτε εκτεινη την χειρα και λαβη του ξυλου της ζωης και φαγη και ζησεται εις τον αιωνα
3:23 και εξαπεστειλεν αυτον κυριος ο θεος εκ του παραδεισου της τρυφης εργαζεσθαι την γην εξ ης ελημφθη
http://bibledatabase.net/html/septuagint/01_003.htm

Furthermore this happens again when the man, or Adam, "knew" his wife, (same Hebrew word as used in the passage above, in Gen 3:22, "to know good and evil"), and she conceived, and brought forth Cain, and she says, "I have gotten a man from YHWH", according to the modern English translations: but in the Septuagint this once again does not contain the word κυριος which is the Greek equivalent for the Tetragrammaton name of the Father. Thus the English renderings purport the idea that Eve says Cain was conceived by way of the Father; while the Septuagint denies this and merely has "ο θεος", ("Elohim" or "the Elohim").

Genesis 4:1 KJVRN
4:1 And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from YHWH.
http://yahushua.net/scriptures/gen4.htm

Genesis 4:1 LXX-Septuagint (Brenton Translation)
4:1 And Adam knew Eve his wife, and she conceived and brought forth Cain and said, I have gained a man through God.
http://biblehub.com/sep/genesis/4.htm

Therefore I ask: Does your heavenly Father "know" evil?
My heavenly Father does not know evil.

Did you really go to great lengths to cover up the "Be like God" of the matter? (Is. 14:14) Cain "Rose Up" against his brother.

(1 John 4:8) Daqq... you're sick. You need the Divine Doctor! (Luke 5:31)

Oh... and to answer your OP question... "Yes"... God "Knows" me very intimately. I thank Him for HIS "Narrow Gate".

You know... The Way of the "Tabernacle"?

The ONE that is the very (Heb. 1:3) as in Ex. 33:18

Have you actually ever read scripture, instead of "correcting" scripture?

 

[daqq]

Did you really go to great lengths to cover up the "Be like God" of the matter? (Is. 14:14) Cain "Rose Up" against his brother.

(1 John 4:8) Daqq... you're sick. You need the Divine Doctor! (Luke 5:31)

Oh... and to answer your OP question... "Yes"... God "Knows" me very intimately. I thank Him for HIS "Narrow Gate".

You know... The Way of the "Tabernacle"?

The ONE that is the very (Heb. 1:13) as in Ex. 33:18

Have you actually ever read scripture, instead of "correcting" scripture?

So your answer is, "Yes"?
Your heavenly Father intimately knows evil?

My fathers rendered the Hebrew text of the Torah into the Greek Septuagint some three hundred years before the advent of my Messiah; and my Apostolic fathers quoted from that same Septuagint in many places in the Apostolic writings. Your mother and fathers changed it and have reinterpreted it to suit your dogmas. I simply showed you what it was before your mother and fathers came along. But why do you and yours always need to make everything about "you-vs-me"? There is already plenty more to discuss in this thread besides "you-vs-me" unless, of course, you cannot help but talk about yourself all the time by way of comparing others to yourself? Is that not what you do when you judge? Yes, not only do you put yourself in the place of Messiah the Judge but you judge others against your own image of yourself whenever you judge. This is not about me so please find another thread to go argue in if you cannot help talking about "you-vs-me" or anyone else.

---

[20] Surely He, [הוא, the ΩΑ, (the Most High)] will deliver You from the snare of the entangler, from the ruinous pestilence:

Says ΙΑΩΑ Elohim the Almighty: I am the ΩΑ
Yeshayah-Isa 41:4, 43:10, 43:13, 46:4, 48:12, 52:6 (אני הוא [1QIsa^a — אני הואה])
See also Trigrammaton: 4Q120, Codex Marchalianus, Vat.Gr.2125

Says ΙΑΩΑ Elohim the Almighty: I am the ΩΑ
Isaiah 41:4, 43:10, 43:13, 46:4, 48:12, 52:6, (אני הוא [1QIsa^a — אני הואה])
See also Trigrammaton: 4Q120, Codex Marchalianus, Vat.Gr.2125

https://en.wikipedia.org/wiki/4Q120

They were clearly reading the waw|vav as omega even before the advent of Meshiah.
But as I said, not really worth arguing over: to each his own I suppose.
Shalom-Peace.

I posted what is found in the Great Isaiah Scroll, (Qumran - 1QIsa^a). It reads the same in all those references which were posted. However, one must be willing and able to see that הוא, (הואה in the Isaiah Scroll), does not always simply mean "He" but can also be read, (especially by the Prophets), as ה "The", ו "Ω/O/U/", (Omega), אה "A/AH", (Alpha). So then, for instance, one such as Yohanan the Immerser, being the greatest of the Prophets having been born of women, might have read this as also individual letters with individual meanings, instead of simply "He", as in "I am He", (אני הוא in the modern text, without the pointing, but אני הואה in the Great Isaiah Scroll). So instead of simply, "I am He", it may also be read to say, "I am the ΩΑ", (אני הואה). Now if you look at the context of each of those references in Yeshayahu, those which were posted previously above; it is clearly a distinct possibility that this is what the author intends, (though it cannot be said decisively because the phrase surely also means, "I am He"). Shalom.

 

[daqq]

We see in Joshua 17:15-18 that the word bara, (which is found in Genesis 1:1), can mean "to cut down" as in cutting down trees, (as if to build a house, and thus, create). So bara does not only mean "to create" but also means "to cut down", (so as to create something, like a house).

Joshua 17:15-18 KJV
15 And Joshua answered them, If thou be a great people, then get thee up to the wood country, and cut down [H1254 bara'] for thyself there in the land of the Perizzites and of the giants, if mount Ephraim be too narrow for thee.
16 And the children of Joseph said, The hill is not enough for us: and all the Canaanites that dwell in the land of the valley have chariots of iron, both they who are of Bethshean and her towns, and they who are of the valley of Jezreel.
17 And Joshua spake unto the house of Joseph, even to Ephraim and to Manasseh, saying, Thou art a great people, and hast great power: thou shalt not have one lot only:
18 But the mountain shall be thine; for it is a wood, and thou shalt cut it down: [H1254 bara'] and the outgoings of it shall be thine: for thou shalt drive out the Canaanites, though they have iron chariots, and though they be strong.

H1254 בָּרָא bara' (baw-raw') v.
1. (absolutely) to create.
2. (qualified) to cut down (a wood).
3. to select, feed (as formative processes).
[a primitive root]
KJV: choose, create (creator), cut down, dispatch, do, make (fat).

Can this understanding also be applied to Genesis 1:1 and would it still make sense? or maybe even more sense by what follows in the next verse? And if this understanding of bara is possible, or maybe even probable, then it certainly may apply to other places which have not been rendered in this fashion. One such place would be Isaiah 45:7, where some English translations tell us that the Father creates evil, (the same word for "create therein is bara). That passage on the surface does not appear to be related to the creation account the way it is typically rendered; but that changes if we understand bara to mean cut down, (in the sense of creating, like cutting down trees, to build a house).

Breshiyt bara' Elohim 'et hashamayim w-'et ha'eretz . . .

Everywhere you see cut down in the following passages there is a form of H1254 bara:

Genesis 1:1-2
1 In the beginning Elohim cut down the heavens and the earth:
2 And the earth was wasted and void, and darkness was upon the face of the abyss: and Ruach Elohim brooded upon the face of the waters.

Isaiah 45:7-8
7 I form the light and cut down darkness, I make peace and cut down evil; I am Yah Elohim who does all these things.
8 Let the heavens distill droplets from above, and let the skies pour down righteousness; let the earth open up, and let them bring forth salvation, and let righteousness sprout up together; I am Yah, even He that cut it down to you.

Isaiah 45:12-13
12 I have made the earth and cut down a man (Adam) upon it; with My hand I have stretched out the heavens, and all their host I have commanded.
13 I raise him up with a King of Righteousness, and I will direct all his ways: he shall build My city, and he shall let go My captives, not for price nor reward, says YHWH Tsabaoth.

"I form the light and cut down darkness, I make peace and cut down evil . . ."

 

[daqq]

Moreover the Father has no need to look upon evil because the Word tells us that He has seven eyes which are always Watching. Those seven eyes are upon the one Stone, that is, Messiah, the certain one whose name is Tsemach-Branch, (and he is the Stone), according to Zechariah:

Zechariah 3:8-10
8 Hear now, O Yhoshua, haKohen haGadol, you and your fellows that sit before you, for they are men of a sign; for behold, I will bring forth My servant, Tsemach-Branch.
9 For behold, the stone that I have laid before Yhoshua; upon one stone shall be seven eyes: behold, I will engrave the graving thereof, says YHWH Tsabaoth, and I will remove the iniquity of that land in one day.
10 In that day, says YHWH Tsabaoth, you shall call every man his neighbor under the vine and under the fig tree.

That Stone is the Witness Stone of Joshua 24:26-27 which heard all the words of the covenant of that day; and the seven eyes upon the one Stone are the eyes of YHWH, the Father.

Zechariah 4:8-10
8 Moreover the Word of YHWH came unto me, saying:
9 The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and you shall know that YHWH Tsabaoth has sent me unto you.
10 For who has despised the abbreviated day? [Golgotha] for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven: they are the eyes of YHWH, which run to and fro through all the land.

Thus the Father does not look upon sin and evil and in other places even says He will turn His face away when His people transgress and do evil. Moreover the seven eyes of the Father, (which are the same seven Messengers in the right hand of Messiah in the Apocalypse), do also report the good, as we see beginning with Noah:

Genesis 6:8
8 But Noah found grace in the eyes of YHWH.

Deuteronomy 11:11-12
11 But the land, where you go to possess it, is a land of hills and valleys, and it drinks water of the rain of the heavens:
12 A land which YHWH your Elohim cares for: the eyes of YHWH your Elohim are always upon it, from the beginning of the year even unto the end of the year.

Proverbs 15:3
3 The eyes of YHWH are in every place, beholding the evil and the good.

Deuteronomy 31:16-18
16 And YHWH said to Moshe, Behold, you shall sleep with your fathers; and this people will rise up, and go a whoring after the elohim of the strangers of the land, whither they go to be among them, and will forsake Me, and break My covenant which I have made with them.
17 Then My anger shall be kindled against them in that day, and I will forsake them, and I will hide My face from them, and they shall be devoured, and many evils and troubles shall befall them; so that they will say in that day, Are not these evils come upon us, because our Elohim is not among us?
18 And I will surely hide My face in that day for all the evils which they shall have wrought, in that they are turned unto other elohim.

Revelation 5:6
6 And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of Elohim sent forth into all the land.

And the seven eyes of the Father are the seven Elohim-Angels . . .

 

[daqq]

Therefore, I say, by way of those who rendered the LXX-Septuagint some three hundred years before the advent of Messiah; it is not the Father, (YHWH), who knows both good and evil, but rather, it is the Elohim-Angels that know both good and evil, (and the seven Elohim-Angels are His eyes sent forth into all His habitable Land).

Genesis 3:21 - 4:1
21 And Yah and the Elohim made for Adam and for his wife coats of skins, and clothed them.
22 Then said the Elohim, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever?
23 Therefore Yah and the Elohim sent him forth from Gan Eden to till the adamah-soil from whence he was taken.
24 And He drove out the man; and He placed at the east of Gan Eden the Cherubim, and a flaming sword turning every which way to guard the way of the tree of life.
01 And Adam knew Eve his wife, and she conceived and brought forth Cain, and said, I have acquired a man by way of the Elohim.

In the Hebrew text of Genesis 2:18 we read what is normally translated, "I will make for him an helpmate", but in the Septuagint version it reads in the plural, "Let us make for him a helpmate", and this again is most likely what the Apostolic authors would have had at their disposal, (or at least something very similar). The second section of the Genesis creation account would therefore probably have read something like as the following:

יהוהאלהים = Yah (יה) and (ו) the (ה) Elohim (אלהים) = Yah and the Elohim

Genesis 2 (LXX Restored Names)
1 Thus the heavens and the earth were finished, and all the host of them.
2 And by the seventh day Elohim finished His work which He had made; and He rested in the seventh day from all His work which He had done.
3 And Elohim blessed the seventh day, and set-apart-sanctified it: for in it He had rested from all His work which Elohim created for to do.
4 These are the generations of the heavens and the earth, when they were created, in the Day that Elohim made earth and heavens:
5 Even before any plant of the field was in the earth, and before any herb of the field had sprouted up; for Elohim had not brought rain upon the earth, and there was not a man to till the adamah-soil.
6 But there went up a fountain-mist from the earth, and watered the whole face of the adamah.
7 And Elohim formed the adam of dust from the adamah, and breathed into his nostrils the breath of life; and the adam became a living soul.
8 And Yah and the Elohim planted a garden eastward in Eden; and there He put the adam whom He had formed.
9 And the Elohim made to grow up out of the adamah every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.
10 And a river went out of Eden to water the garden; and from there it was parted and became into four heads.
11 The name of the first is Pishon: that is it which compasses the whole land of Havilah, where there is gold:
12 And the gold of that land is good: therein is the bedolach and the shoham stone.
13 And the name of the second river is Gihon: the same it is which compasses the whole land of Kush.
14 And the name of the third river is Hiddakel: that is it which traverses toward the east of Asshur: and the fourth river is Perath (Breaking Forth).
15 And Yah and the Elohim took the adam and put him into Gan Eden to dress it and to keep it.
16 And Yah and the Elohim commanded the adam, saying, From every tree of the garden you may freely eat:
17 But of the tree of the knowledge of good and evil, you shalt not eat from it: for in the day wherein you eat from it, Dying, you shall die!
18 And Yah and the Elohim said, It is not good that the adam should be alone; let us make him an helpmate-counterpart suitable for him.
19 And the Elohim formed out of the adamah every beast of the field, and every fowl of the air, and brought them unto the adam to see what he would call them: and whatsoever the adam called every living creature, that was the name thereof.
20 And the adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for the adam there was not found an helpmate-counterpart suitable for him.
21 And Elohim caused a deep trance to fall upon the adam, and he was comatose; and He took one of his ribs, and closed up the flesh in its place:
22 And with the rib which had been taken from the adam, Yah and the Elohim built a woman, and brought her to the adam.
23 And the adam said, This heartbeat-stroke is bone of my bones, and flesh of my flesh: she shall be called Ishshah, (Woman), for out of Iysh, (Man) this was taken.
24 Therefore shall an iysh leave his father and his mother, and shall cleave unto his ishshah: and they shall become one flesh.
25 And they were both naked, the adam and his ishshah, and they were not ashamed.

John 1:1-3 W/H
1 εν αρχη ην ο λογος και ο λογος ην προς τον θεον και θεος ην ο λογος
2 ουτος ην εν αρχη προς τον θεον
3 παντα δι αυτου εγενετο και χωρις αυτου εγενετο ουδε εν ο γεγονεν

John 1:1-3
1 In the beginning was the Word, and the Word was with the Elohim, [τον θεον] and the Word was Elohim:
2 The same was in the beginning with the Elohim [τον θεον].
3 All things came to be through Him; and without Him there was not even one thing which has come to be.

 

[daqq]

Exodus 15:1-6
1 Then Moshe and the children of Yisrael sang this song unto Elohim, and spoke, saying, I will sing unto Yah, for He has triumphed gloriously: the horse and his rider He has thrown into the sea.
2 Yah is my strength and my song, and He is become my salvation: He is my El, and I will prepare an habitation for Him, the Elohim of my father, and I will exalt Him.
3 Yah is the one bringing wars to nothing: Yah is His name.
4 The chariots of Pharaoh and his host He has cast into the sea: his chosen captains are also drowned in the Sea of Reeds.
5 The depths have covered them: they sank to the bottom as a stone.
6 You right hand, O YHWH, is become glorious in power: You right hand, O YHWH, has dashed the enemy to pieces.

Exodus 17:11-16
11 And it came to pass, when Moshe held up his hand, that Yisrael prevailed: and when he let down his hand, Amalek prevailed.
12 But the hands of Moshe were heavy; so they took a Stone and put it under him, and he sat thereon, and Ahron and Hur supported his hands: the one on the one side, and the other on the other side, and his hands were stayed until the going down of the sun.
13 And Yhoshua routed Amalek and his people with the edge of the sword.
14 And YHWH said to Moshe, Write this for a memorial in a book, and rehearse it in the ears of Yhoshua: for I will utterly put out the remembrance of Amalek from under the heavens.
15 And Moshe built an altar, and called the name of it YHWH-Nissi:
16 For he said, The hand of Yah has secretly-sworn that YHWH shall war with Amalek from generation to generation.

Psalm 68:1-18
1 Elohim arises, His enemies are scattered: and those who hate Him flee before Him!
2 As smoke is driven away, You drive them away; as wax melts before the fire, the wicked perish before Elohim.
3 But the righteous are glad, they exult before Elohim; and they rejoice with gladness.
4 Sing to Elohim, sing praises to His name: raise up a highway for He Who rides through the deserts, and exult before Him, His name is Yah.
5 A father to orphans, and an Advocate of widows, this is Elohim in His holy habitation.
6 Elohim makes a home for the lonely, He brings out to prosperity those who are bound with chains; only the rebellious shall dwell in a dry-arid land.
7 O Elohim, when You went out before Your people, when You stepped through the wilderness: (Pause)
8 The earth shook, and the heavens dropped before Elohim; this Sinai shook before Elohim, the Elohim of Yisrael.
9 You, O Elohim, sent a shower of plenty: You confirmed Your inheritance when it was weary.
10 Your flock dwelt therein, You provided from Your goodness for the poor, O Elohim.
11 Adonai gave the Word, and the women who proclaimed it were a great company.
12 Kings of armies fled in haste, and she who remained at home divided the spoil.
13 Though you have lien between hooks, (or dwelt among lips), Wings of a dove, overlaid with silver, and feathers overlaid with bright gold!
14 When the Almighty scattered kings therein, it snowed in Tsalmon.
15 A hill of Elohim is the hill of Bashan; a hill of heights is the hill of Bashan:
16 O high hills, why should you envy the mount which Elohim has desired for His Seat? YHWH tabernacles therein continually.
17 The chariots of Elohim are two myriads and thousands of thousands: Adoni came from Sinai, into the Holy Sanctuary.
18 You have ascended on High, You have led captivity captive, You have apportioned gifts among men: Yea, that even among those having been turned away, Yah Elohim might dwell.

 

[daqq]

The personification of the Memra or "the Word" originally comes from the Targums, (see Jewish Encyclopedia, Memra, for a primer), and the personification of the Logos is no doubt an expansion of that understanding. I do believe it all derives from Psalm 40, which is a "new song" about an old scroll which is about to be retired, (its "iniquities" are not iniquities but tatters, rips, and tears; in other words, as one of the meanings in the definition states, "contortions", and that is why the author of the epistle to the Hebrews sees no problem in applying the passage to Messiah). Think about this as you read and study the entire Psalm in your quiet time.

This is a Torah Scroll, the Word, coming into the world:

Psalm 40:7-8
6 Sacrifice and offering you did not desire; mine earlets you have punctured-pierced: burnt offering and sin offering you have not requested.
7 Then said I, Behold, I come: in the mgillat-header of the Sefer it is written concerning me.
8 I delight to do your will, O my Elohim: your Torah is within my inward parts.

Hebrews 10:5-7
5 Wherefore when he enters into the world, he says, Sacrifice and offering you did not desire, but a body have you prepare for me:
6 In burnt offerings and sacrifices for sin you had no pleasure:
7 Then said I, Behold, I am come, in the κεφαλιδι-header of the Sefer it is written concerning me: I delight to do your will, O Elohim.

In the mgillat-kephalidi-header of the Sefer it is written concerning me . . .
That is, the crown-header of the Sefer, in the right hand side, Breshiyt-Genesis 1:1-5.

Notice he pierces or punctures "earlets" into the ends of the scroll with an awl, (or aul). However the entire roll is comprised of many souls having been "knit together" as one, (and we know, as in the case with Paul, μεμβρανας, which are are lambskin parchments, 2Tim 4:13, were used). Thus the Hebrew, (Psalm 40:6), and the Greek, (Psalm 40:6 OG LXX [39:7] has ωτια, "earlets", while Hebrews 10:5 has σωμα-body), are both correct because the "body", (σωμα), of Heb 10:5 is a metonymy for the entire "volume" of the "body" of the scroll, (κεφαλιδι-κεφαλις is rendered "volume" in the KJV but is also used in the LXX for chapiters, crowns, headers, and may even refer to a "head chapter" or header in a writing). That is precisely what this is; the header or head-section of the scroll, like a crown or the chapiter of the Sefer, (Genesis 1:1-5). Thus the lower σταυρος-stave borne by Shimon Kurenaio is of the erets-land-earth, (Genesis 1:1), while the top σταυρος-stave borne by Messiah reaches to the shamayim-heavens, (Genesis 1:1).

And what do we find at the right hand side in the κεφαλιδι header of the Scroll?

Genesis 1:1-5
1 In the beginning Elohim cut-down-created the heavens and the earth.
2 And the earth was wasted and void, and darkness was upon the face of the abyss: and Ruach Elohim brooded upon the face of the waters.
3 And Elohim said, Let there be light: and there was light.
4 And Elohim saw the light, that it was good: and Elohim divided the light from the darkness.
5 And Elohim called the light, Yom, and the darkness He called Night. And there is evening, and there is morning: Yom Echad.

In the mgillat-kephalidi header of the Sefer it is written concerning me:
Ruach Elohim - the Memra - the Logos - the Word - the Yonah

1 John 1:1-2
1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have beheld, and which our hands have handled, concerns the Word of life.
2 And the life was made manifest, and we have seen, and bear witness, and we announce unto you the life αιωνιον which was with the Father, and was made manifest unto us.

Who was from the beginning: Who we have heard: Who we have seen with our eyes: Who we have looked upon, and which our hands have handled, the Word of Life in the lambskin Sefer, whose earlets were pierced coming into the world, being affixed to the Atzei Chayim: Who we declare unto you.

[01] In the beginning was the Memra, and the Memra was with the Elohim, and the Memra was Elohim: the same was in the beginning with the Elohim.
[02] All things through him came into being; and outside of him came nothing into being which has come into being.
[03] In him was life, and the life was the light of men: and the light shines in the darkness, and the darkness admits it not.
[04] There was a man sent from Elohim, of name Yohanan: the same came for a witness, to bear witness of the Light, that all men by way of him might be fully convinced.
[05] He was not the Light but was sent to bear witness of the Light: the Light was the truth which lights every man that comes into the world.
[06] The same was in the world, and the world came to be through him, and the world knew him not: he came unto his own and his own received him not.
[07] But as many as receive him, to them he gives authority to become offspring of Elohim: those faithfully trusting into his name, not of blood, nor of the will of the flesh, nor of the will of man, but from Elohim having been produced.
[08] And the Memra became flesh, and has tabernacled among us, but all flesh is not the same flesh: there is one kind of flesh of men, another of beasts, even μεμβρανας which are the lambskins of the Word, and another of fish, and another of birds, and therefore likewise doves.
[09] There are bodies heavenly, and bodies earthly; but the glory of the heavenly is one, and the glory of the earthly is another: if there is a physical body, there is an ethereal body.
[10] And we have perceived his glory, glory as of an only begotten of a Father, replete with graciousness and truth.
[11] Yohanan testifies of him, and he has cried out, saying, This is of whom it was that I said, The one coming behind me, in front of me has become, because before me he was: for of his fullness we have all received, even graciousness in exchange for graciousness.
[12] Because the Torah through Mosheh was given: the grace and the truth has come to be through Meshiah Ι̅H.
[13] No one has seen Elohim at any time; the only begotten Elohim-Son who is in the Bay of the Father, that one has expounded Him.
[14] And this is the testimonial witness of Yohanan, when the Yhudim from Yerushalem sent Kohanim and Leviim asking him, Who are you?
[15] And he confessed and did not deny, and confessed, I am not the Meshiah.
[16] And they asked him, What then? Are you Elyahω? and he said, I am not. Are you the Prophet? and he answered, No.
[17] They said therefore to him, Who are you? so that we may give an answer to them that sent us: what say you of yourself?
[18] He said, I am Kol Kore bamidbar, Voice of a Cryer in the desert, Make yourselves straight the Way of ΙΑΩΑ, as haNavi Yeshayahω says.
[19] Also there were Perushim sent; they also questioned him, and said to him, Why then do you immerse if you are not the Meshiah, neither Elyahω, neither the Prophet?
[20] Answering them Yohanan said, I immerse with water, but in your midst stands one whom you know not: behind me is coming whom I am not worthy to loosen the strap of his sandal.
[21] These things came to pass in Beth-Ania, beyond Yarden, where Yohanan was immersing.
[22] The next day Yohanan beheld the Ι̅H coming down to him, and behold, a voice from the heavens, This is My Son, the Beloved, with whom I make approval, then Yohanan said, Behold, the Amnos of Elohim, who sails away the sins of the world! (then the Ι̅H left him).
[23] Then said Yohanan, This is of whom I said, Behind me comes a Gaber who in front of me has become, for before me he was:
[24] And I knew him not! but that he should be made manifest to Yisrael, for this cause I came immersing with water.
[25] And Yohanan testified, saying, For I perceive the Spirit descending like a dove out of heaven and abiding remaining upon them:
[26] And I knew him not! but He that sent me to immerse in water said to me, Upon whoever you see the Spirit descending and abiding-remaining upon him, the same he is immersing with Spirit Holy.
[27] I also have envisioned and have testified how that is the Son of Elohim.
[28] Who has ascended and descended the heavens? 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? What is the name of His Son if you can tell?
[29] The whole Memra of Eloahh is refined, He is a magen to them that put their trust in Him, and no one has ascended into the heavens if not the one who from the heavens has descended:
[30] The Son of Man who descended in corporeal ethereal bodily form as a Yonah-Dove.
[31] Counsel is mine, and sound wisdom: I am understanding, I have strength.
[32] By me kings reign and princes decree justice: by me princes and nobles rule, even all the judges of the earth:
[33] I love them that love me, and those that seek me early shall find me; riches and honor are with me, yea, durable riches and righteousness.
[34] My fruit is better than gold, yea, better than the finest gold: and my revenue is better than choice silver.
[35] I lead in the Way of Righteousness, in the midst of the paths of judgment, that I may cause those that love me to inherit substance; and I will fill their treasures.
[36] ΙΑΩΑ possessed me in the beginning of His Way, before His works of old: I was set up from everlasting, from the beginning, or ever the earth was.
[37] When there were no depths I was brought forth: when there were no fountains abounding with water, before the mountains were settled, and before the hills, I was brought forth.
[38] While as yet He had not made the earth, nor the fields, nor the highest part of the dust of the world: when He prepared the heavens, I was there.
[39] When He set a compass upon the face of the depth, when He established the clouds above, when He strengthened the fountains of the deep, when He gave to the sea His decree that the waters should not pass His commandment, when He appointed the foundations of the earth:
[40] Even then was I beside Him, as if one having been brought up with Him, and I was daily His delight rejoicing always before Him, rejoicing in the habitable portion of His Land: and my delights were with the sons of men.
[41] The next day again stood Yohanan, and there were two out of his talmidim: and watching the Ι̅H traversing the midst, he said, Behold, the Amnos-Lamb of Elohim!

And the Word became flesh, (μεμβρανας-lambskins), and tabernacled among us: Who we have heard: Who we have seen with our eyes: Who we have looked upon, and which our hands have handled, the Word of Life in the lambskin Sefer, whose earlets were pierced coming into the world, being affixed to the Atzei Chayim.

Syria Gallery

Yes, Who tabernacles among us, and in the midst of the great congregation.

 

[daqq]

The ONE that is the very (Heb. 1:3) as in Ex. 33:18
Have you actually ever read scripture, instead of "correcting" scripture?

Exodus 33:1-23
1 And YHWH said to Moshe, Go forward, go up hence, you and your people whom you brought out of the land of Egypt, into the land which I swore to Abraham, and Yitschak, and Yaakob, saying, I will give it to your seed.
2 And I will send My Angel before your face, and He shall cast out the Amorite, and the Chettite, and the Pherezite, and Gergeshite, and Evite, and Yebusite, and Chaananite.
3 And I will bring you into a land flowing with milk and honey; for I will not go up with you, for you are a stiff-necked people, lest I consume you by the way.
4 And when the people heard these evil tidings, they mourned: and no man did put on him his headgear.
5 For YHWH had said to Moshe, Say unto the sons of Yisrael, You are a stiff-necked people: I will come up into the midst of you in the twinkle of an eye and consume you! now therefore put off your headgear from you, for I know what I will do with you!
6 And the sons of Yisrael plucked off their headgear from mount Horeb.
7 And Moshe took his tabernacle and pitched it without the camp, at a distance from the camp; and it was called the Tabernacle of Testimony: and it came to pass that every one that sought YHWH went forth to the tabernacle which was without the camp.
8 And whenever Moshe went into the tabernacle without the camp, all the people stood, every one watching by the doors of his tent; and when Moshe departed, they took notice until he entered into the tabernacle.
9 And when Moshe entered into the tabernacle, the pillar of the cloud descended and stood at the door of the tabernacle, and Elohim talked with Moshe.
10 And all the people saw the pillar of the cloud standing at the door of the tabernacle, and all the people stood and bowed, every one at the door of his tent.
11 And the Word of YHWH unto Moshe was face to face, as if one should speak to his friend; and he retired into the camp: but his servant Yhoshua the son of Nun, a young man, departed not out from the tabernacle.
12 And Moshe said to YHWH, Behold, you say unto me, Lead this people on, but you have not shown me whom you will send with me, though you have said to me, I know you above all, and, You have grace in My eyes.
13 If then I have found grace in your eyes, reveal yourself unto me, that I may evidently see you; that I may find favor in your eyes, and that I may know that this great nation is your people.
14 And He said, My Presence shall go with you, and I will give you rest.
15 And he said to Him, If your Presence go not up with us, bring us not up from here.
16 And how shall it be surely known, that both I and this people have found grace with you, except only if you go with us? So both I and your people shall be glorified beyond all the nations, as many as are upon the earth.
17 And Yah said to Moshe, I also will do this thing for you, which you have spoken; for you have found grace before Me, and I know you above all.
18 And Moshe said, I beseech you, show me your glory.
19 And He said, I will make all My goodness pass by before you, and I will proclaim in the name of YHWH before you; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy.
20 And He said, You cannot see My face: for there shall no man see me, and live.
21 And Yah said, Behold, there is a place by Me, and you shall stand upon the Rock.
22 And it shall come to pass, while My glory passes by, that I will put you in the fissure of the Rock, and will cover you with My hand while I pass by:
23 And I will take away My hand, and you shall see behind Me: but My face shall not be seen.

Exodus 34:1-11
1 And Yah said to Moshe, Hew for yourself two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which you broke.
2 And be ready in the morning, and come up in the morning to mount Sinai, and present yourself there to Me in the top of the mount.
3 And no man shall come up with you, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.
4 And he hewed two tables of stone like unto the first; and Moshe rose up early in the morning, and went up unto mount Sinai as YHWH had commanded him, and he took in his hand the two tables of stone.
5 And Yah descended in the cloud, and stood with him there, and He proclaimed in the name of YHWH:
6 And Yah passed over coming up before him, and Yah proclaimed: YHWH El, merciful and gracious, long-suffering, and abundant in goodness and truth:
7 Keeping mercy for thousands, forgiving iniquity and transgression and sin, and by no means clearing the guilty; visiting the iniquity of the fathers upon the sons, and upon the sons of the sons, unto the third and to the fourth generation.
8 And Moshe made haste, and bowed his head toward the earth, and prostrated himself.
9 And he said, If now I have found grace in your eyes, Adoni, I pray, let Adoni go in the midst of us; for it is a stiff-necked people; and pardon our iniquity and our sin, and take us for your inheritance.
10 And Yah said to Moshe, Behold, I make a covenant: before all your people I will do things too-wonderful, (pala'-pele'), such as have not been done in all the earth, nor in any nation; and all the people among which you are shall see the works of YHWH, for they are wondrous things that I will do with you.
11 You shall observe all things whatsoever I command you: behold, I cast out before your face the Amorite, and the Chaananite, and the Pherezite, and the Chettite, and Evite, and Gergeshite, and Yebusite:

 

[daqq]

YeshaYah-Isaiah 45
[01] Thus says Yah Elohim to His Anointed, to Kuros, whose right hand I have taken hold on to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates, and the gates will not be shut:
[02] I go before your face, and I make the crooked places straight; I break in pieces the gates of brass, and I cut in sunder the bars of iron.
[03] And I will give you the treasures of darkness, and the hidden riches of the secret places; that you may know that I am Yah Elohim who calls your name Elohi Yisrael.
[04] For the sake of My servant Yaakob, and Yisrael My elect, I have even called you by your name: I have surnamed you, though you have not known Me!
[05] I am Yah Elohim and there is none other, there is no Elohim removed from Me: I gird you, though you have not known Me:
[06] That they may know from the rising of the sun, and from the shades of the west, that there is cessation apart from Me: I am Yah Elohim, and there is none other.
[07] I form the light and cut down darkness, I make peace and cut down evil; I am Yah Elohim who does all these things.
[08] Let the heavens distill droplets from above, and let the skies pour down righteousness; let the earth open up, and let them bring forth salvation, and let righteousness sprout up together; I am Yah, even He that cut it down to you.
[09] What better have I made than what is like the clay of the Potter? Shall the ploughman plough the earth the whole day? Shall the clay say to the Potter, What have you made? your work has no hands?
[10] Woe to the one who says to the Father, What is this you have begotten? or to the Mother, What is this you have brought forth?
[11] Thus says Yah, the Holy One of Yisrael, and He who made the things which are to come; Will you question Me concerning My sons? Will you command Me concerning the work of My hands?
[12] I have made the earth and cut down a man (Adam) upon it; with My hand I have stretched out the heavens, and all their host I have commanded.
[13] I raise him up with a King of Righteousness, and I will direct all his ways: he shall build My city, and he shall let go My captives, not for price nor reward, says YHWH Tsabaoth.
[14] Thus says YHWH Tsabaoth, the labor of Egypt, and the merchandise of Ethiopia and the Sabeans, men of stature, shall pass over unto you, and they shall become your slaves:
[15] They shall follow behind you bound in fetters; they shall cross over to you and do obeisance unto you: and in you shall they make supplication, for surely El is in you, and there is no other Elohim.
[16] Truly you are an El who hides Himself, Elohi Yisrael, Moshiah: all who oppose themselves shall be ashamed and confounded, they shall walk in shame, and the isles shall make a dedication unto Me.
[17] Yisrael shall be delivered by YHWH with an everlasting salvation: they shall not be ashamed nor confounded for evermore.
[18] Thus says YHWH, Creator of the heavens, the ΩΑ, the Elohim who formed the earth and made it, the One who established it, He that created it not in vain, He that formed it to be inhabited: I am YHWH, and there is none other.
[19] I have not spoken in secret, nor in a dark place of the earth; I said not to the seed of Yaakob, Seek Me in vain: for I am YHWH, speaking righteousness and declaring truth.
[20] Assemble yourselves and come; draw near together, you that escape of the nations: they have no knowledge who set up the wood of a carved idol, nor do they who pray to an El that cannot save.
[21] Let it be told, and let them draw near that they may know altogether; Who has declared these things from the beginning, from that time it was announced to you:
[22] I am Yah Elohim, and there is no other Elohim apart from Me, El Tzaddik, and there is no Moshiah without Me.
[23] Look unto Me and be saved, all you ends of the earth, for I am El, and there is no other:
[24] By Myself I have sworn, (As I live, says YHWH), the Righteous Word is gone forth from My mouth and shall not be subverted:
[25] That unto Me every knee shall bow, every tongue shall confess through Yah —
[26] And He will say of Me, My righteousness and strength belong to Him!
[27] And all that separate themselves from Him shall be ashamed; for in YHWH shall they be justified, and all the seed of Yisrael shall Hallu in Yah!

 

[keypurr]

To be continued . . .

daqq I wish I had your ability to read the words in Hebrew.

My thoughts have come through the English translations and I feel that I have missed a lot.

Thank you for sharing your wisdom.

 

[daqq]

daqq I wish I had your ability to read the words in Hebrew.

My thoughts have come through the English translations and I feel that I have missed a lot.

Thank you for sharing your wisdom.

Hi friend, thank you, and you're much welcome.
Most importantly if you look intently you may see the Son:

יהוה
​

He is in the bosom of the Father, in His right hand side, and thus the Father is greater.

 

[keypurr]

Hi friend, thank you, and you're much welcome.
Most importantly if you look intently you may see the Son:

יהוה
​

He is in the bosom of the Father, in His right hand side, and thus the Father is greater.

I do so see him reflecting the glory of his Father.
I have been blessed with a measure of understanding that most do not see. You have been given much more.


Sent from my iPad using TOL

 

[daqq]

I do so see him reflecting the glory of his Father.
I have been blessed with a measure of understanding that most do not see. You have been given much more.


Sent from my iPad using TOL

After seeing how my post came out in your quote I have to wonder if your iPad displays Hebrew characters properly or not. I will go see if I can find a small image file and perhaps be able to say it again in a better way.

 

[daqq]

"He that has seen me has seen the Father", (John 14:9)
If you look intently you may see the Son:

The Son is in the bosom of the Father at His right hand side.
​

Psalm 138:1-2 (LXX)
1 (137:1) A Psalm for David, of Aggaeus and Zacharias. I will give Thee thanks, O Master, with my whole heart; and I will sing psalms unto Thee before the Angels; for Thou hast heard all the words of my mouth.
2 (137:2) I will worship toward Thy holy temple, and give thanks to Thy name, on account of Thy mercy and Thy truth; for Thou hast magnified Thy holy name over all things.

Psalm 138:1-2 (M/T)
1 By David. I confess Thee, with all my heart, Before the Elohim I do praise Thee.
2 I bow myself toward Thy holy temple, And I confess Thy name, For Thy kindness and for Thy truth, For Thou hast magnified Thy Word over all Thy name.

 

[daqq]

Psalm 138:1-2 (M/T)
1 By David. I confess Thee, with all my heart, Before the Elohim I do praise Thee.
2 I bow myself toward Thy holy temple, And I confess Thy name, For Thy kindness and for Thy truth, For Thou hast magnified Thy Word over all Thy name.

The portion highlighted below is the final statement of Psalm 138:2.

אשתחוה אל־היכל קדשך ואודה את־שמך על־חסדך ועל־אמתך כי־הגדלת על־כלש־מך אמרתך׃
http://biblehub.com/text/psalms/138-2.htm

Right to left:

כי־הגדלת על־כלש־מך אמרתך

Left to right transliterated:

kiy- hi·gdal·ta `al- kalo·shm·ka imrat·ka

The particle `al has a wide range of meaning and usage which may sometimes even include amidst or among as it is primarily against, (from an upward position, as generally over-upon-against). Additionally imrateka is a form of amar-imrah, and that is from where Memra is also derived, (Aramaic, Memra, "the Word", as linked in one of the posts on the previous page), and this is much like rhema and logos in that it can also be understood in different ways, such as even "a matter", or "saying", (and of course plural forms). There is therefore no one single or "one and only" way to read the statement; but how I believe and understand it is based on the things from the previous page building up to what I suggest herein:

"For You have magnified Your Word over-amidst-through-in all Your Name."

And that is because the Memra, the Word, He is Yah, in-amidst but also up against the right hand side of the name of the Father; and thus the name of the Son is at the commencement, the beginning, the very arche of the name of the Father, although the name of the Son is not the full name of the Father. So the Father is greater, for the Son is in the very bosom of His name; but He exalts the name of His Son within His own name because it is against the right hand side, (the beginning). This can be none other than the Memra-Logos-Word of the Father even as we read in John 1:1. And when the Son descended from the heavens He completed the work of rooting out the evil one from among the elohim; and He has restored Eden to those who do His commandments, and faithfully continue in His Testimony: and for those who endure unto the end, and overcome, He has shown the Way. Hallelu-in-Yah!

 

[Notaclue]

The portion highlighted below is the final statement of Psalm 138:2.

אשתחוה אל־היכל קדשך ואודה את־שמך על־חסדך ועל־אמתך כי־הגדלת על־כלש־מך אמרתך׃
http://biblehub.com/text/psalms/138-2.htm

Right to left:

כי־הגדלת על־כלש־מך אמרתך

Left to right transliterated:

kiy- hi·gdal·ta `al- kalo·shm·ka imrat·ka

The particle `al has a wide range of meaning and usage which may sometimes even include amidst or among as it is primarily against, (from an upward position, as generally over-upon-against). Additionally imrateka is a form of amar-imrah, and that is from where Memra is also derived, (Aramaic, Memra, "the Word", as linked in one of the posts on the previous page), and this is much like rhema and logos in that it can also be understood in different ways, such as even "a matter", or "saying", (and of course plural forms). There is therefore no one single or "one and only" way to read the statement; but how I believe and understand it is based on the things from the previous page building up to what I suggest herein:

"For You have magnified Your Word over-amidst-through-in all Your Name."

And that is because the Memra, the Word, He is Yah, in-amidst but also up against the right hand side of the name of the Father; and thus the name of the Son is at the commencement, the beginning, the very arche of the name of the Father, although the name of the Son is not the full name of the Father. So the Father is greater, for the Son is in the very bosom of His name; but He exalts the name of His Son within His own name because it is against the right hand side, (the beginning). This can be none other than the Memra-Logos-Word of the Father even as we read in John 1:1. And when the Son descended from the heavens He completed the work of rooting out the evil one from among the elohim; and He has restored Eden to those who do His commandments, and faithfully continue in His Testimony: and for those who endure unto the end, and overcome, He has shown the Way. Hallelu-in-Yah!

Eph.4:4 There is one body, and one Spirit, even as also ye were called in one hope of your calling;
5one Lord, one faith, one baptism,
6one God and Father of all, who is over all, and through all, and in all.

God is in all.


1Jn.1:5 This then is the message which we have heard of him, and declare to you, that God is light, and in him is no darkness at all.


No darkness in God.

God is in the darkness.



Col.1:15 (Son) who is the image of the invisible God, the firstborn of all creation;

16 for in him were all things created, in the heavens and upon the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and unto(into) him;


all things have been created through him, and unto(into) him;


17and he is before all things, and in him all things consist.


All things consist in the Son.


Col.3:11where there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman; but Christ is all, and in all.

Christ is in all.


God created darkness in the Son.



Peace.

 

[Zeke]

I do so see him reflecting the glory of his Father.
I have been blessed with a measure of understanding that most do not see. You have been given much more.


Sent from my iPad using TOL

Yet does a son never mature into manhood? That's why I asked you if you will always remain in the state of a son or also become a father!

Sent from my A462C using TheologyOnline mobile app