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Biblical Applications

In this section of the website I will offer numerous insights into God's word that can be only be found within the original Hebrew text. As I have attempted to show there are many levels of communication within the original Hebrew and not surprisingly this practice is expressed within God's word as well. The English translations of the Hebrew Bible continually overlooks and ignores most of these subsidiary communications. When we read God's word we need to check our present day world view at the door and recognize that reading the bible is always a cross cultural experience. Within the Hebrew Bible words are spelled wrong on purpose; specific letters are written at different sizes by design; variations of words and spellings etc. are all used to express secondary messages or even the true meaning behind what is written. Here I will offer you examples of all these practices and even more. Rev. 13:18 reads, "Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is six hundred threescore and six." Some feel this means our creator communicates with us not just through letters but through numbers as well. Lots to consider...

Biblical Applications by Subject: (Pick a subject to go directly to it.)

How God & Truth Relate

How God & Truth Relate

Let's start with some word and numerical relationships and advance from there...

The Hebrew word for "truth" is the word "emet" (pronounced with two soft vowels). There are a couple of interesting things about this word. Firstly, within the word for truth, you have another Hebrew word which is formed from the last two letters. This word is "mate" which is the Hebrew word for "death". Considering that the first letter in the Hebrew word for "truth" represents God we are subtly being told that when we remove God from truth, death is the outcome.


Interestingly the Hebrew word for "truth", "emet" perfectly represents the Hebrew language as it is made up of the first, middle and last letter of the Hebrew aleph-bet.

Truth Perfection.png

I also want you to notice the numerical value of the Hebrew word for "truth" (it equals 441). Now in connection with this understanding let's consider Exodus 3:14 where God tells Moses who He is. Here in the Hebrew we read the words "eh-yeh asher eh-yeh" - translated in the English as, "i will be who I will be". But what I want you to notice is the value of the word "eh-yeh"; it equals 21. The interesting thing is if we multiply this value by itself (21 squared) by "eh-yeh" twice here; 21 x 21 = 441 which is the same value as the Hebrew word for truth "emet". Jewish Gematria scholars would thereby believe that these two words are somehow related. "God" and "Truth" being related that should be no surprise!

I will be.png

Interestingly if you take the first Hebrew letter from each of the three Patriarch’s names Abraham (Aleph = 1), Isaac (Yod = 10), Jacob (Yod = 10) you get a total of 21. Also if you take the first Hebrew letter from each of the books of the Torah, Genesis (Bet = 2), Exodus (Vav = 6), Lev. (Vav = 6), Numbers (Vav = 6), Deut. (Aleph = 1) you get a total of 21.

The Number 14 & The King

The Number 14 & The King

While we are here I also want you to see an interesting connection to "mem" being the 14th letter and the number 14 in relationship to the kings of Israel. If you start  at "mem" the 14th letter and read the 14th-12th letters (what is backwards in Hebrew) you get the Hebrew word for "King" which is "Malek". Interestingly, next to Jesus Israel's most famous king would be David and David's name has a value of 14. Now consider Matthew 1 in this context specifically verses 1 and 17. Matthew 1:1 reads, "The book of the generation of Jesus Christ, the son of David, the son of Abraham." and Matthew 1:17 reads, "So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations." (And the Genealogy of Jesus is mentioned 11 times in Genesis and two other times in the Old Testament. Which means the Genealogy of Jesus mentioned completely for the first time in Matthew chapter 1 is the 14th mention with regards to Jesus genealogy.

David 14.png
Full & Partial Vowels

Full & Partial Vowels in Consideration of Our Holiness

Let's now consider Leviticus 11:44-45 to see what the original Hebrew reveals.


These verses in the (NKJV) English read, "For I am the Lord your God. You shall therefore consecrate yourselves, and you shall be holy; for I am holy. Neither shall you defile yourselves with any creeping thing that creeps on the earth. For I am the Lord who brings you up out of the land of Egypt, to be your God. You shall therefore be holy, for I am holy."


I have heard many Christians ask how can we ever be "Holy" like God is "Holy"? Interestingly enough this is in fact the problem with the English translation, I would suggest that the Hebrew does not communicate this message. If we take a close look at the Hebrew we notice that the two words for "Holy" are spelled differently. Note the difference in third letter in the Hebrew. When God's holiness is described, the full Hebrew vowel is used, but when our holiness is described only the partial vowel is used. This is not a mistake, it has been copied this way for centuries as the message it expresses is important to understand. What we are being told here in the Hebrew is that our Holiness is only a partial incomplete reflection of God's pure holiness. We can never be Holy as He is holy, but we can manifest His holiness to a lesser extent during our lives. The difference may seem subtle, but the message is huge...God does not request of us or expect us to reach His level of Holiness.


Interestingly this practice of dropping the letter and only retaining the diacritic in Hebrew is called "defective writing". Maybe that too tells us something about our holiness in this example.

Genesis 1:1 Details

Genesis 1:1 in the Hebrew is very interesting to consider.

Here is Genesis 1:1 as it reads in the Hebrew (with the Niqqud vowel system and the Numerical values) I have also included the literal translation into English above each word. Note that the Hebrew reads from right to left. Also note the first verse of the Bible has seven words, and seven is the number which represents completion.

Genesis 1.png

The first Hebrew word here is pronounced "Bear-a-sheet". Now let's break this word down and see what we can learn.


Notice first that in the Hebrew the word "the" which is in the English is not there. In the English translation it appears that this verse is speaking of a specific point in time (the very beginning) when in fact the Hebrew is not focused on the order or time line of the creation process. The eastern mind is not obsessed with time as the western mind is. Anyone who has lived and worked in the near or middle east knows that they are event oriented rather than time oriented as we westerners. Their lives are not ruled by the clock. The tenses in Hebrew and Arabic and as well in the Greek are not primarily concerned with time but rather flow or type of action. The context of the original Hebrew here may be better understood and translated grammatically as: "The first (or the most important) thing God created was..."  The Hebrew word "Bereshit" comes from the Hebrew root word "rosh". This root is used in the Old Testament to express such things as: Head, Top, Summit, Upper part, Chief, Total, Sum, Height, Front, First and Beginning. Recall from the Hebrew letter charts that the symbol for the Hebrew letter "Resh" is a "head". It is easy to understand the relationship to all these words and understand the various ways in which these words, "Bereshit" and "Rosh" could be interpreted. Genesis 1:1 then could also be interpreted as "Most importantly (Chiefly or Primarily), God created the sky and the land." This is interesting when considered in connection with John 1:1. In John 1:1 the Greek reads, "En arch..." "En" means "In" just like the "Be" in the Hebrew in "Bereshit" and the Greek word "arch" is related to the Hebrew "ereshit". In the English both these verses (Gen. 1:1 and John 1:1) are translated with the same start "In the beginning..." both the Hebrew and the Greek do not contain the definite article "the" and just like the meaning behind the Hebrew word "reshit" and it's focus not on time but on order or importance "arch" in the Greek is used in other places such as "archangel" not meaning "first angel", but instead it expresses a hierarchy and truly means a "chief angel". So just like in Genesis 1:1 where the most important thing to the people of the time was "the sky and the land" in John 1:1 the most important thing in regards to this creation was Jesus. In fact the original intention of John 1:1 seen through the cultural filter of it's author is not referring at all to Jesus existing at the beginning of creation instead, it refers to Jesus chief position within God's creation.

Aviya Kushner in her book "The Grammar of God" recalls her mother’s interpretation of the original Hebrew regarding the first verse in the Bible. “It all comes down to how you read that one word,” her mother says. “Do you read the verb in the first line as bara, in the past tense, so that it means ‘In the beginning God created,’ or do you read it as bro, in the infinitive tense, so that it reads ‘In the beginning of God’s creating’?” The message of God creating all the time, including now, is quite different than a God who created heaven and earth eons ago and then was His work was largely done.

Another translation issue is in regards to the Hebrew word "et". This word cannot be translated as it is in fact a grammatical tool in the Hebrew not a word. It is used in the Hebrew to connect a direct definite object. In this case it is a way to connect God to the heavens and the Hebrew letter "hey" translated as "the" makes "heaven" or "the sky" a direct definite object. Now the Hebrew interpretation of this word in this first verse of Genesis goes even deeper then this. We are told in God's word, specifically in Psa. 33:9 "That God spoke and it came to be..." this and other verses have led to the belief that God spoke the universe into existence. Jewish Biblical scholars believe that in order for God to speak He first needed to create a language. Further they feel the key to this understanding is revealed in this word "et"in Genesis 1:1. They point out that the Hebrews letters in this word are the "Aleph" and the "Tov" which are the first and last letters of the Hebrew Alephbet; thus what we are being told here is first (in beginning) created God the language (the Alephbet) "et", "a" to "z" so to speak and then He spoke the Heavens and the earth into existence.


Okay now lets look at the very first word of the Bible in detail. The Jews would call this the first word of the Torah (The Torah is the first 5 books of the Bible, the books of Moses).


If you read the first page of this website you will recall that the first letter in this verse is the Hebrew letter "bet"; it's symbol is that of a tent and it symbolically means "house" as well as "in". When this letter is connected to other Hebrew words it means "in" (see below). Also notice below that this letter appears larger then the other letters; this is not something I chose to do, because in the original Hebrew it is written in this fashion in order to put emphasis on this letter as mentioned previously. Note that in the Hebrew there are no capital letters of different upper and lower case letter forms. So what are we to make of this and what is making this letter larger trying to tell us? many Jewish Rabbis will tell you the letter bet has three sides which represent the house, – the top (“roof”), the bottom (“floor”) and the right side (“wall”); the left side is open because that is the door. But the letter bet of "Bereshit" may be viewed as the “event horizon” of the Torah. In General Relativity, the event horizon is the area of spacetime beyond which information is inaccessible to an outside observer. In other words from the very beginning or creation we were designed with the capacity to only go forward in time, we are blocked by the shape of this letter from going backwards in time or up and down we can only move forward in time and enlightenment.


Let's now take a look at the symbols behind each of the letters of this first word and see what they reveal...

Here is the entire Hebrew word with the individual letter symbols, meanings and numerical values shown.

Bereshit Symbols.png

I revealed on the first page of this website the Hebrew word for "son" is the word "bar". I also explained the symbology and meaning within this word. Once again for the sake of continuity  the first two letter of the Hebrew word "bereshit" (pronounced: bear-e-sheet with a soft e in the middle) spell the Hebrew word for son, which is the word "bar".

BAR = Son.png

The symbology behind this Hebrew word tells the reader that the head of the house is the son. And to Jewish Christians the letter Resh even more directly represents Jesus. So what we are being told here is: Jesus who is God's son is to be the head of our House.

The third letter in this word is the Hebrew letter "aleph" which is the first letter of the alephbet and it has an ox head for it's symbol. This letter stands for strength or might and as it is the first letter is also refers to leadership. The numerical value of this letter being the first letter is 1 and as mentioned before this letter represents God. It is also the first letter in many of the various Biblical Hebrew words for God, such as Elohim, Adonai, El, Eh-yeh etc. Deut. 6:4 tells us the "Lord is one" this directly works with this letter representing God as it's numerical value also is 1. So then the first three letters of this verse, the first three letters of the Bible reveal to the reader the "son of God". So God is the first letter of the Hebrew Alephbet and the"son", Jesus is the first word in the Bible. In fact the word "son" referring to Jesus is the first thing in the Hebrew "in beginning". this realization is amazing in light of what we are told in the New testament in John 1. In John 1:1 we literally read in the Greek "in beginning" (once again in the literal translation of the Greek the definite article "the" is not there) "was the word". Then In verse 14 the word becomes flesh and Jesus is revealed as "the word" that is "in beginning". And now we can make the connection and see that literally there is a word not only in the beginning of the Bible, but in the very word "in beginning" and that word is God's son, Jesus!

And if that isn't enough and you didn't get it, Jesus is symbolically also the second word of the Bible, "bara". Remember earlier in the website we revealed that In the Hebrew things are repeated in order to express their importance. Jesus is repeated in the first and second word of the Bible to express His importance in God's plan and purpose of this creation. Note: "bara" literally means "to fatten up" or "to fill up" in Hebrew but it is translated as "created" in the English.


Okay let's now consider this entire first word and see what it's symbolic meaning is telling us.

Bereshit Symbols.png

The three letters that we have not yet considered and their symbolic meaning is show above. So if we simply read the symbols of this entire word we get the following insight as we are told by the symbology that: The Son of God will be destroyed by the hand of God on the cross. God's entire plan and purpose for the salvation of His creation is revealed right in the first word of His Scriptures! Coincidence or Intelligent Design? Once again I will let you decide.

Also within this Hebrew word we can find quite a number of others Hebrew words that relate to God's plan and purpose for this creation:.
בר = Bar = Son

א = The Hebrew letter "aleph" stands for God, so together with the word above we have the "Son of God"

ברא = Bara = Create

ראש = Rosh = Head

שית = Sheet = Thorns

ברש = Bresh = Tree

שי = Gift

ת = The Hebrew letter tov originally was a pictograph of a cross and stood for a "covenant", also the Hebrew word "tov" means "good"

Seeing we are already here, what about the word Elohim? Does this word have something tell us?

Firstly, I need to point out that many Hebrew words are translated into multiple English words. The Hebrew word literally means "mighty ones" so in the Bible Elohim is translated in Exodus 22:8 as "judges"; in Psalms 78:24-25 it is translated as "angels" and in Genesis 1:1 it is translated as God for indeed all three of these are "mighty ones". The translation then is left to the discretion and bias of the translator. In Genesis 1 based on the context of the creation the translator chose to use the English word God. So now what does this word tell us symbolically about God? Well if we read the symbols we get the following insight:

The "Lord" (Aleph) is my "shepherd" (Lamed) I shall not want (Hey) He "leads" me (yod) beside still "water" (mem). Sound familiar? To any Christian it should, it's from the 23 Psalm, the Lord's prayer.


The first two letters of this world are also used for God. The word "el" spelled alef lamed, which symbolically stands for the "strong shepherd".

Spelling Words Wrong on Purpose

Spelling Words Wrong on Purpose

Okay let's consider an example of misspelling a word on purpose in God's word and what we can learn from this practice.


The Hebrew letter "hey" we have just seen above is connected with the feeling of an overwhelming revelation and most likely for this reason, it is also connected to "fertility" throughout the Bible. Possibly this connection to fertility comes from pregnancy and birth being seen as an overwhelming feeling, it is life changing and it can indeed be a great surprise.


We can see the connection to fertility and this letter in the Hebrew language as it is shown in it's feminine and masculine forms. For example in the Hebrew, “ish” is “man”, “Ishah” is a “woman”. In Hebrew the letter “hey” is added at the end of the word for "man" (ish) to make the word feminine "woman" (ishah).




Likewise notice the added letter "hey" to the feminine versions of each word below.

Boy vs Girl.png

Okay now let's look at a couple of examples in the Bible that use this letter to express it's symbolic meaning.


In Gen 24 and Deut. 22 we find the Hebrew word "naarah". Now this word means a "young girl" or maiden". In Gen. 24:14, 16, 28 we read in the English "young girl", "maiden", or "damsel" depending on the version we use. This is the Hebrew word "naarah". What is interesting is this is the story of Abraham sending his servant to find a young virgin for his son Isaac to be his bride. But in this account in all three of these verses the word is actually spelled wrong in the Hebrew and it is done on purpose. Now here is why: The word is spelled "naara" (which is incorrect) not "naarah" (spelled correctly); notice the final "h" or the letter "hey" in the Hebrew is missing. Why because Abraham servant was to find Isaac a young virgin, she is therefore not yet known to be fertile so the "hey" is missing.


Now consider another example as revealed in Deut. 22:15-19. Here we read of the law regarding a woman that is accused of not being a virgin. For context here are the verses, (I have highlighted where we find the Hebrew word "naarah"). Deut. 22:15-19 (NKJV) reads, "then the father and mother of the young woman (naara) shall take and bring out the evidence of the young woman’s (naara) virginity to the elders of the city at the gate. And the young woman’s (naara) father shall say to the elders, ‘I gave my daughter to this man as wife, and he detests her. Now he has charged her with shameful conduct, saying, “I found your daughter was not a virgin,” and yet these are the evidences of my daughter’s virginity.’ And they shall spread the cloth before the elders of the city. Then the elders of that city shall take that man and punish him; and they shall fine him one hundred shekels of silver and give them to the father of the young woman (naarah). because he has brought a bad name on a virgin of Israel. And she shall be his wife; he cannot divorce her all his days." In this passage the letter "hey is dropped from the end of the Hebrew word in the first two places this word is found; then the last time this word used it is spelled correctly with the final "hey". So what is this trying to tell us? In biblical times a woman's worth was related to her ability to provide a son and a lineage. Being a virgin at the time of marriage was considered of the utmost importance. So in this passage when the husband accuses the "young woman" (naara) of not being a virgin; he was stating that she was not worthy of his lineage and therefore not seen as being "fertile" any longer. Then once the father proves that this "young woman" (naarah) is indeed a virgin then her ability and worthiness to provide a lineage has been restored and she is now considered fertile, able to provide sons once again.

Adding te "Hey" To Change Abram's Name

Adding the "Hey" To Change Abram and Sarai's Names

In Genesis 17 as part of God's covenant to Abram He changes Abram's name to Abraham and Abram's wife's name is changed from Sarai to Sarah. But in the Hebrew God did much more then that if we consider the Hebrew symbolism of the letter "hey".

First note that God inserts part of His name into Abram and Sarai. He takes the Hebrew letter "hey" from His name and places it in each of their names, symbolically showing that God's children will take on His name. Also recall what this letter "hey" symbolically stands for - "spirit". God is inserting His spirit into Abram and Sarah. But this letter also represents fertility. Abram in Hebrew means "High or Lofty Father"; Abraham means "Father of a multitude"; which reflects the promise of God to Abram that the number of His descendants would be the sand on the shore and the stars in Heaven. At the time of this promise from God, Sarai was barren and could not have children so this revelation that Abram would become Abraham a "father of a multitude" was incredible...and by changing Sarai's name to Sarah God both symbolically and physically opened up her womb through the recognized "hey" being added to the end of her name. (Also notice Abraham consists of 5 Hebrew letters and 5 is the number of "grace").


God's name


"high or lofty father"

"father of a multitude"



"mother of nations"

The Spiling of Abel's Blood

The Spilling of Abel's Blood

Another example where an interesting Hebrew letter is used to infer something further is found in Genesis 4:10. Here we read that Abel's blood is crying out to God from the ground; why?, because Cain his brother has just murdered him. But what's interesting is the Hebrew word for "blood" is "dem" and yet here we see the word "deme" (all pronounced with a soft "e"). So what is this telling us in the Hebrew? In Hebrew "deme" means "bloods", it's plural. So we are being told that not only is Abel's personal existence gone, but all those who were to be his future generations. The blood of Abel's entire lineage was crying out to God.

Blood vs Bloods.png
Amazing Revelations from Esther

Amazing Revelations from the Book of Esther

Let's now consider an example of different sized Hebrew letters and see what they can reveal.

The book of Esther is known to be the only book in the Bible in which there is no literal mention of God. Yet to the reader of Esther the hand of God is obviously at work behind the scenes. The real amazing thing is that Esther may in fact reveal many more hidden things. For starters let's consider the Hebrew name of the book. "Esther" comes from the 3 letter Hebrew root word "satara" which means "to veil" or "conceal". In Hebrew this word has only three letters as there are no vowels in Hebrew and they are produced using the niqqud.

Esther root.png

As an aside: Esther is a Persian name meaning "Star" it could also be a derivative of the name of the Near Eastern goddess ISHTAR.

In Greek "Eshtar" is the name of the goddess of fertility. This is where we get the word "easter" from and rabbits and eggs are symbols of fertility.

In Deut. 18:9 we see this root being used once again. Here in the English we read,  (KJV) "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 gods." The words translated in the English as "surely hide" in the Hebrew is written, "haster astir" again both of these words are from the same root word as Esther. Here in Deuteronomy the literal translation of these two words is "hide the hiding". In the Hebrew this in fact means to hide what is not known. God's face is not know if you recall when He passed by Moses he covered His face so the Moses would not perish, so God's face is not known. So by stating that God would hide His face from His people, He is indeed hiding something that is already hidden. Now at another level prophetically God's word here could also be revealing to us that there are hidden things which are not yet know (prophecies) within it's writings and even possibly within the Hebrew language itself. With this revelation as context let's go back to the book of Esther chapter 9. Esther chapter 9 is nearing the end of the book and at this point in the story of Esther the plot against the Jews has been thwarted and the Jews have destroyed their enemies (see Ester 9:1-5 for this context). Then in verse 6 we are told, the Jews killed 500 men in the city of Susa. Now verses 7-9 list the names of ten specific men who were the sons of Haman, the greatest enemy of the Jews in the story of Esther. The interesting thing is that in the traditional Hebrew text for thousands of years, when these ten names are listed four Hebrew letters within the spelling of these names are printed in a completely different size then all the other letters of the chapter.
The four highlighted letters are: the "t" (tov) in the first name Parshandatha; the "sh" (shin) in the seventh name Parmashta; and the "v" (vav) & the "z" (zayin) in the tenth name vaizatha. Interesting but why are these four letters different and what are they trying to reveal? Firstly, note that the "tov", "shin" and "zayin" are written smaller; and the "vav" is written larger. According to Jewish interpretation, these letters express the Jewish year 5707; as the numerical letter values of Tov, Shin and Zayin add up to 707 & the vav = 6 representing the 6th century. The Jewish year 5707 in the Gregorian calendar began Oct. 1, 1946.


= 5707 = 1946

Now let's further consider what else we are told in Esther 9 in order to connect some dots. In verse 12 the King specifically tells Esther that the Jews have killed 500 men and the ten sons of Haman and then he asks Esther to offer her petition and he will grant what she desires. The next strange thing is what Esther asks for in verse 13 of Esther 9. we read, (KJV) "Then said Esther, If it please the king, let it be granted to the Jews which are in Shushan to do tomorrow also according unto this day's decree, and let Haman's ten sons be hanged upon the gallows." What strange is that it appears that Esther is requesting the hanging of ten men who are already dead. Now one could interpret this to mean Ester wanted the ten sons of Haman strung up as a statement to the people of Shushan to express what happens to the enemies of the Jews; but there could in fact be more going on here than meets the eye. The tradition Hebrew interpretation of what is going on here and the connection they make to 1946 is as follows:

Firstly, Esther requests of the "King" she does not mention the Kings name so prophetically she could actually be making a request of the King of Kings (God). Then in the Hebrew there are two tomorrows, the present as in the next day and tomorrow meaning in the future. Haman's name in Hebrew means "tumult". So Esther they believe could have been asking God, may what happened in her  time to the enemies of the Jews may happen again in the future with regards to their enemies. With this understanding how does 1946 have anything to do with this request? Well in 1946 eleven Nazi soldiers were tried for war crimes again the Jews and they were all sentenced to the gallows. On the night before these 11 men were to be hung one of the men (Hermann Goring) committed suicide by poisoning himself. So on Oct. 15, 1946 the newspapers headings read, "Gering poisoned, 10 men hung on the gallows for war crimes against the Jews. (And further more according to the Jewish Talmud Haman's daughter committed suicide.

YHWH - Esther.jpg

Literal translation:

the land

and glad

the sky


The Torah's Each Verse = A Year

The Torah's Each Verse = a Year Principle

It is also interesting to note at this time that another traditional Jewish belief is that each verse of the Torah equates to a Jewish Year. So if you begin at Genesis 1:1 and count in 5708 verses in the Torah that would bring us to the verse which corresponds to 1948, the year Israel became a nation once again and "rose from the dust" (I will explain that statement in a moment) you come to Deut. 30:5. Deut. 30:5 reads, (NKJV) "Then the Lord your God will bring you to the land which your fathers possessed, and you shall possess it. He will prosper you and multiply you more than your fathers." It is amazing how this verse fits perfectly with what happened that year of the calendar. But it goes further then that think about some other important Jewish events and count out the years to find the corresponding verse. I have provided a few examples here (all in the NKJV):

The years of the Holocaust would correspond roughly to Deut. 29:23-28 which is interesting to consider. These verses read, "‘The whole land is brimstone, salt, and burning; it is not sown, nor does it bear, nor does any grass grow there, like the overthrow of Sodom and Gomorrah, Admah, and Zeboiim, which the Lord overthrew in His anger and His wrath.’ All nations would say, ‘Why has the Lord done so to this land? What does the heat of this great anger mean?’ Then people would say: ‘Because they have forsaken the covenant of the Lord God of their fathers, which He made with them when He brought them out of the land of Egypt; for they went and served other gods and worshiped them, gods that they did not know and that He had not given to them. Then the anger of the Lord was aroused against this land, to bring on it every curse that is written in this book. And the Lord uprooted them from their land in anger, in wrath, and in great indignation, and cast them into another land, as it is this day.’"

1967 - The 6 Day War - (a decisive victory for the Jews against all odds) = Deut. 31:3 "The Lord your God Himself crosses over before you; He will destroy these nations from before you, and you shall dispossess them. Joshua himself crosses over before you, just as the Lord has said."

1973 - The Yom Kippur War - (Oct. 6-25, 1973 Israel went right to the edge of Damascus and captured the Suez Canal from Egypt) = Deut. 31:9 "So Moses wrote this law and delivered it to the priests, the sons of Levi, who bore the ark of the covenant of the Lord, and to all the elders of Israel." The Ark of the covenant was always carried into battle to ensure the Jews victory. Is this once again revealing to us that God indeed went before Israel into battle at this time?

1978 - The Camp David Accord - (Israel was worried for its future and continued dominance in the Middle East. So they brokered a deal with Egypt by returning the Sinai to Egypt which brought about the first peaceful recognition of Israel as a country by an Arab country.) = Deut. 31:14 "Then the Lord said to Moses, “Behold, the days approach when you must die; call Joshua, and present yourselves in the tabernacle of meeting, that I may inaugurate him.” So Moses and Joshua went and presented themselves in the tabernacle of meeting." Once again we see a possible relationship between this verse and 1978 in both cases Israel's future was about to change and they needed to come together to set forward a new era in their history.

Note that If this interpretation of each verse of the Torah equally a year is correct then consider the last verse of the Torah is the year 2084.

Adam's Birth as it Corresponds to Israel's Birth

Adam's Birth as it Corresponds to Israel's Birth

According to the Jewish Talmud and Vilna Gaon (who is considered the greatest Jewish scholar of the Torah) Adam "rose from the dust" (there's that saying again that I mentioned earlier) on the 5th hour of the 6th day of creation. Here's why this is interesting. The Jewish day begins at 6 in the evening which is why Genesis 1 when describing the creation states, "there was evening and there was morning" when describing each day. To say the 5th hour of the day would be to say 1 p.m. as there are evening and day hours the day hours start at 6 a.m. thus half a Jewish day has passed before the day hours begin. Okay, now if we take from the passage 2 Peter 3:8 that 1 day = 1000 years to God, then 1000 years = 24 hrs, therefore each hour = 41.6 years. Now we can calculate exactly when Adam rose from the dust to become a living being. We first know it happened on the 6th day, so 5 days have passed (5 days = 5000 years prophetically) He rose on the 5th hour of that day so half a day has passed (that = 500 years) plus 5 hours (if each hour = 41.6 years then 5 x 41.6 = 208 years) Thus 5000 + 500 + 208 = 5708. The Jewish Year 5708 corresponds to Oct. 1, 1947 to Oct. 1, 1948. In the month of May 1948 Israel became a nation. The hour Adam rose from the dust aligns perfectly with the year Israel rose from the dust to become a nation!

A Hebrew take on Prophecy

A Hebrew take on Prophecy

In our modern world we consider something prophetic when there is a prediction and then a fulfillment of that prediction, but in the Hebrew bible they see repetitive things as being prophetic. In other words if some thing seems to occur or align multiple times it is pointing towards an event that is to take place in the future. The importance of repetitive numerical values is highlighted on the "Hebrew Observations" page of this website; Hebrews words such as Firstborn (222); blood (44); and water (333) are all trying to tell us to look closer and consider what these repetitions are really expressing. Now there are tons of examples of this in the Bible for instance you may have heard terms such as a "Messianic Psalm", this is a Psalm that directly relates to Jesus because it's content can be attributed to Jesus, in other words it points to Jesus in some way. I want to offer you just one of these repetitive Messianic examples and show you how understanding the Hebrew Bible helps to establish these patterns.

In Genesis 22 we have the story of God asking Abraham to offer up his son Issac as a sacrifice indeed this request comes from God right at the beginning of the chapter; verses 1 and 2 read (NKJV) "Now it came to pass after these things that God tested Abraham, and said to him, “Abraham!” And he said, “Here I am.” Then He said, “Take now your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell you.” I hope you have already recognized the connection to Jesus but if you have not I will lay it out for you: The Father (God) was in the future going to offer His Son (Jesus) as a sacrifice for mankind. So right away this chapter is set up as being a Messianic chapter, which means we should be prepared to see other parallels coming in this chapter.


Okay so what else can we find? Well we see such parallels as:

1. "Take now your son, your only son, whom you love" (Gen. 22:2) (John 3:16) God offered up "His only...Son" whom He loved.

(In fact in Gen. 22:2 the Hebrew literally says "Please take" indicating that Abraham chose to be obedient of his own free will. Much like God chose to offer up His son.)

2. Issac carries the wood that he was to be sacrificed on (Gen. 22:6) — Jesus carried his cross.

3. "God will provide the lamb" (Gen. 22:8) — Jesus is the Lamb.

There are many more, but I want to focus one parallel you may have not considered:
From that moment in verse two when Abraham was ask to offer up Issac, Abraham knew he would have to do what God was asking of him, and he never hesitated as we see from verse 3, "he got up early the next morning" to go forward and follow through with God's request. Heb. 11:19 tells us that Abraham considered his son Isaac "as good as dead". Now in Gen. 22:4 we read that is was on the third day that Abraham cam to the place where he was to offer up Issac and that very day he went up to complete God's request. Do you see it? From the time Abraham was asked to kill his son to the time he was saved in Gen. 22:12 was three days Issac was "dead" for three days in Abraham's mind and he rose from the dead on the third day! Jesus too died and rose on the third day. Okay but to see this once is not yet a repetitive pattern. Well to establish this pattern and see this parallel again let's consider Joshua chapter 2. Here's were the Hebrew comes in. This is the story of the Jewish Spies sent out to spy out the land where Israel was going (specifically Jericho). In Jericho the spies meet a woman named Rahab who saves them and for her faith the spies promise to save her and her family from the destruction of Jericho. Lets now read Joshua 2:15-18 (NKJV) "Then she let them down by a rope through the window, for her house was on the city wall; she dwelt on the wall. And she said to them, “Get to the mountain, lest the pursuers meet you. Hide there three days, until the pursuers have returned. Afterward you may go your way.” So the men said to her: “We will be blameless of this oath of yours which you have made us swear, unless, when we come into the land, you bind this line of scarlet cord in the window through which you let us down, and unless you bring your father, your mother, your brothers, and all your father’s household to your own home." Here we are told that Rahab let the spies escape through her window on the wall of the city by lowering them down on a "rope"; then she advised the spies to hide for "3 days" before continuing on home; finally the spies tell her to place a scarlet "cord" in her window so that when they return they will know which home to spare from the destruction. Okay, here's the repetitive parallel. The clue is in the fact that she asks the spies to hide for "3 days" so that their pursuers who consider them as good as gone. The real insight comes from the Hebrew and is found in the Hebrew words used for the English words "rope" and "cord". The Hebrew word translated as rope here is not the typical Hebrew word you would use for rope, the word used is "chebel" which can mean rope but it typically means "pain and sorrow" or "travail". Likewise the Hebrew word used here and translated as "cord" is not the Hebrew word usually used to describe a cord. This Hebrew word is "Tiquah" which typically translates in reference to "hope and expectation". So what we discover in the Hebrew is that there was "Pain and Sorrow" then the "three days" of hiding, then "hope and expectation". Once again, this parallels Jesus death and resurrection. So the Bible is seen as being prophetic in both Genesis 22 and Joshua 2, pointing forward to Jesus. But there are many other examples to be found; such as in Exodus 5:3 where Moses and Aaron initially request of Pharaoh that they be allowed to take their people on a three day journey into the wilderness in order to make a sacrifice unto the Lord.


As an aside if you want to see some amazing prophetic patterns in Genesis 1 concerning God's angels, check out my website

Jesus Death as it Reltes to the Flod

Jesus Death as it Relates to the Flood

I will offer you another interesting repetitive parallel in regards to Jesus death and resurrection.

If you look at Genesis 8:4 we are told here that Noah's Ark finally landed on solid ground (at the end of the flood) on "the seventeenth day of the seventh month". But why one might ask are we given such a specific date? I believe that everything offered in God's word is given for a reason and we just need to find out why. After all Prov. 25:2 tells us (NKJV) "It is the glory of God to conceal a thing; but the glory of kings is to search out a thing." At the time of Noah the Jews followed a civic calendar which was based on the fall harvest. Then in Exodus 12:2 God gave them a new religious calendar to follow. Ex. 12:2 reads, (NKJV) "This month shall be your beginning of months; it shall be the first month of the year to you." This new calendar was based on the spring and centered around Passover. So lets take a look at the two calendars side by side:

Jewish Calendar.png

Okay so here is the parallel: The Jewish calendar of Exodus makes the Passover the focus and we know Jesus died at Passover. We know from the Bible that Jesus was baptized at 30 years old and ministered for 3.5 years before being killed so he was in his 33 year when he died. Know traditionally Jesus was said to be born in the year 4 BC and he died therefore in the year 29 AD. Based on the biblical account we know he was killed at Passover that year (by the way Passover itself is another messianic prophecy) and we know Jesus died just before the Sabbath Mark 15:42, So when we look at the Jewish calendar for that year we discover that Jesus Died on Friday the 14th of Nisan. He was dead for 3 days and rose on the 17th day of Nisan. Now look at the calendar above and you we see the parallel. Jesus rose form the dead on the 17th of Nisan, which in the time of Noah was the 17th day of the seventh month. In other words the same day and month that Noah's ark hit ground on mount Ararat, Jesus rose from the grave. In both cases signifying a new beginning for mankind.

Counting in by 49

Counting in by 49

Other examples of repetitive patterns are found in hidden in repetitive counting in a specific number of letters.

For example if we look at Genesis 38 in the original Hebrew we find at 49 letter intervals the names of the genealogy of David in order before these people even existed. (Firstly note that the number 7 is hugely significant as it represents the idea of "completeness" and here we have the number 49 which is 7 x 7 or 7 jubilees). In this chapter if you find the first letter "bet" in the Hebrew and continue to write out each 49th letter you will get the names: Boaz, Ruth, Obed, Jesse and David all in chronological order! Is that a coincidence? This same strange letter pattern is found in the Torah. In Genesis chapter 1 every 49th letter spells the word "torh" (torah), In Exodus chapter 1 every 49th letter spells the word "torh" (torah); not before we consider Leviticus 1 let's consider Numbers 1, here every 49th letter spells "hrot" (torah backwards), and in Deuteronomy 1 every 49th letter spells "hrot" (torah backwards.  Think about it in order we get: Torh, Torh, (Leviticus), hrot, hrot. It's almost like the they are both pointing at something in the middle as they are all facing that direction. So what's in the middle? Well if you look at Leviticus 1 in the Hebrew and count at 7 letter intervals you get the Hebrew word for God's most holy name, "YHWH" (Yahweh). Is this trying to tell us at the heart of the Torah is God? This is what many Hebrew Torah Scholars believe.

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In the Hebrew Bible counting in a specific number of letters to find patterns is another practice of those who study Gematria. So just like finding David's genealogy in a story about Judah (Gen. 38 (just mentioned above)) if you take the various Hebrew names for God: El, Elohim, Yah, Yahweh and count in by the numerical value of each of these words in Gen. 1 every time you arrive at the letter "aleph" which represents God. In other words, the 15th, the 26th, the 31st, and the 86th letter of Genesis 1 are "aleph".

Another interesting sequence revealed by counting in 49 is found in Genesis 1. If you start at the first "tov" and count in by 49's it spells the Hebrew word Torah. Which is God's teachings. FOr those of you who may think this is a coincidence. The same thing happens in the book of Exodus. Count by 49's starting with the first "tov" and once again you get the word Torah! Now in Numbers and Deut. if you try this it spells the word Torah backwards. Kind of like the first two books and the last two books of the Torah are pointing us to so something that is hidden at the heart of the Torah in Leviticus...In Leviticus at intervals of 7 you find the name YHWY, the name of God, Yahweh.

Jesus Head Coering Not Folded

Jesus Head Covering Rolled Up

When reading the Bible it is also important to understand the culture of the day in order to completely understand what is being told an in the true context. For instance take note that in John 11:17 we are told that Jesus waited four days before raising Lazarus. Culturally speaking this is important as it was generally believed at the time that the soul didn't completely leave the body until the third day. So by waiting until the fourth day to raise Lazarus there could be no disputing his death and the miracle of this resurrection. Another cultural example is found in John 20:7 here we get a description of Jesus tomb after he has risen. We are told here that his "face-cloth" was not lying with the other linens, instead it was rolled up (note: many translations in cluding the ESV etc. refer to Jesus head covering as "folded up") and placed by itself. Well here again there may very well be a cultural message. Within Jewish tradition when the Master sits down to eat the servant stands by waiting to serve and then clean up when the mast is finished. Now if the master is done he takes his napkin and just drops it on his plate in a haphazard fashion; but if the master needs to get up from the table during the meal and plans on coming back he takes his napkin, folds it neatly and places it on the table next to his plate. This symbolically tells the servant that the master is not finished yet and plans on returning to the table. Now let's consider this in terms of the description of Jesus empty tomb. The master had left but instead of the face-cloth being discarded with the other linen wrappings it was rolled up neatly and placed next to the other linens. This too may have been a sign to Peter and the Apostles that the master was not finished yet and thus he was going to return!

Another example of interpreting a story differently based on understanding the early biblical culture is found in Genesis 12 in regards to the story of Abram and Sarai going to Egypt due to a famine in the land.In this story Abram chooses to call his wife his sister as he is in fear for his life, but understanding the culture adds insights to what Abram may have been thinking. We do know from Gen. 20:12 that Sarai was in deed his half sister but here is what you may have not known: Abram came from a Hurrian culture which had a huge influence on the entire ancient near east. In Hurrian culture, men in the upper class of society would not only marry theirs wives, but they would adopt them as their sisters so that their wife would receive the full blessing of the husbands bloodline. Therefore by Abram calling Sarai his sister both Abram and Sarai would be seen as being from the upper class and would have thereby been respected and seen as people who were to be honored. The Egyptians were familiar with Hurrian culture and would have recognize how they should treat those seen as being from a higher class of citizens.

Th Ten Comandments & In His Name

The Ten Commandments & In His Name

Just understanding basic Hebrew can make a big difference when reading the Bible as this offers you the ability to reads the original unaltered untranslated text. By reading the original Hebrew many times you will come to a way deeper understanding of the original context and meaning of words and expressions and at times even get a whole new outlook on what you may have once believed.

As an example I have heard some Hebrew scholars suggest that they feel the worst, most miss translated word in the Bible is found in Exodus 20:7 in the English translation of Ten Commandments. (I will leave it up to you if you too think it is the worst as that is subjective.) But here is what they are talking about: In Exodus 20:7 in the KJV we read, "Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain." The Hebrew word that has been translated as "take" in the English is the issue. You see the Hebrew word there is "tissa" it truly means "to marry" or "to carry" or "to bear" it does not mean "to take". Now here is why the difference is important: As Christian we may in fact take on God's name but what we truly need to realize is that we become His representatives to others, we manifest God and therefore we "carry" both His name and His reputation with us as we attempt to reflect His love to others. This verse is not about using God's name as a curse word, the meaning of this statement is much greater then that. For when we do not harken unto God's word and we are not obedient to "any" of these Ten Commandments we are "carrying His name" in vain. An atheist does not "carry" God's name, so when an Atheist sins they are not committing a sin against God's name or reputation. Notice the way other English versions translate this verse: in the NIV it reads, "do not misuse the name of the Lord" and in the GWT it reads, "never use the name of the Lord your God carelessly". This true understanding of the Hebrew places a lot more responsibility squarely on the shoulders of God's children and should make Christians realize much deeper the need to reflect Christ in all that they do; after all it is God's reputation they are responsible for!

Transliteration vs. Translation

Transliteration vs Translation

Another important aspect of Biblical Hebrew is to consider the meaning behind every name you read. Biblical names many times specifically tell you something about the person; sometimes a persons name expresses such things as their character or God's mission for their life. As we mentioned previously Abram (which means "high or lofty father") became Abraham when God promised him he would now become what this new name means a "father of a multitude". When Jacob and Rachel had their last child Rachel named the child "Benoni" which means son of my sorrow" as she was dying. The Jacob renamed this child Benjamin which means "son of my right hand" in Gen. 35:18. Names are so intimately connected to the character of the one whom the name is connect to, that in Isaiah 30:27 we read that God's "name" is coming from afar. This prophecy is stated this way because Isaiah is telling the people that they are about to get a deeper understanding of God. Throughout the Bible God is jealous "for His names sake". So pay attention to any name your read in to the Bible and take a quick look into what it means usually it will reveal great and precious things.

With regards to the messages found withing Hebrew names there is an interesting revelation in the genealogy of names given to us in Genesis chapter 5. Here the Hebrew names are not translated, they are transliterated. In other words instead of giving you an understanding of the meaning of each Hebrew word/name of, the English translation instead only tries to express what each Hebrew name sounds like. Here we are given a list of the genealogy of Adam. What is interesting is if you take the first ten names given in order you will discover an interesting coincidence. Note: the first son's name given is Seth in verse 4. The reason Seth is stated as the first born is because Cain killed Abel and subsequently was banished for this sin, so he is no longer considered a son. So the ten names in chronological order are: Adam, Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, Methuselah, Lamech and finally Noah. Now let's consider what each of these names in order means. Now remember the Hebrew language is structured in such as way as each word having root and related words and each word there for can have multiple similar/related meanings. That said here is what we discover:

Jeff Benner expreses this slightly differently.

See the link:

Ten Generations of Adam.png


(a) Mortal

(the) Light of God
Came Down

His Death will Bring
(the) Desparing

Just like we saw God's plan for this creation expressed symbolically in the first word of the Bible (the Hebrew word (Bereshit) here we once again find God's plan given in the names of the first 10 generations of creation. We discover here that "man" was "appointed", but he sinned "was wretched", then man "lamented" (was sorry) so as a result "the blessed God" "shall descend", "teaching" and "his death will bring" "to the weary", "rest or comfort". The odds of this happening are ridiculous; this is instead a great example of foreknowledge and intelligent design.

As an aside Methuselah is the oldest recorded person in the Bible as he is said to have lived to 969 years old and he died in the year of the flood. It is not known if he died before the flood or in the flood, but considering what his name meant I am sure the people living in his time wondered what "his death would bring"!

Jot & Tittle

Jot & Tittle

In Matthew 5:18 we read in the KJV "For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled." In the Greek the word for "jot" is the word "iota" which is the Greek letter that equates to the letter "i" in the English; In the Hebrew this is the letter "yod". It is from the Greek that we get the saying, "I don't give one Iota". The Greek letter "iota" is numerically equal to 10 which is also the same value of the Hebrew letter "yod". The Hebrew letter "yod" is the smallest letter and it looks just like an apostrophe in the English. The English word "tittle" here is from the Latin word "titulus" meaning little stroke; here in Matthew this is the Greek word "keraia" meaning "punctuation".


In ancient Jewish literature this is the common phrase in Hebrew, "lo yod v'lo kotzo shel yod", meaning “not a yod or a thorn of a yod”.

In the Hebrew language the yod is made up of 3 parts. The  thorn of the "yod" is the “kotz”or serif mark at the top of the face of the yod and it is considered the smallest of all markings in the Hebrew text. The Torah scroll was considered invalid if it lacked even the serif of the yod. It was important that each "tittle" was there because for instance below as with the letters "kaph" and "bet" some Hebrew letters are so close in form that if a "tittle" was lost then wrong words could be formed and the meaning of the message could be lost.

Jewish scholars would therefore read this verse as to mean that not the most insignificant or unimportant thing will pass away from the Torah until Yeshua brings the whole Torah to its fullest understanding.

The Yod.png
No Tittle.png
God & Nature

God & Nature

In Romans 1:20 we read, (NIV) "For since the creation of the world God's invisible qualities, his eternal power and divine nature, have been clearly seen, being understood from what has been made, so that people are without excuse." What God can be seen in is nature and the Hebrew word for nature is "hoteva" (הטבצ) which is spelled hey (=5) + tet (=9) + bet (=2) + ayin (=70) for a total of 86 which is the same value of the Hebrew word "elohim" which represents God.

The Inscription on the Cross

The Inscription on the Cross

In John 19:19 we read that Pilot placed his message on the cross in three languages (Hebrew, Latin and Greek). If you recall the story; Pilot wanted nothing to do with the crucifixion of Jesus and he was manipulated into killing Jesus by the Jewish leaders. Pilot stated that Jesus death was their responsibility and he placed a message on the cross relating to what the Jewish leaders were charging Jesus with "Jesus of Nazareth, King of the Jews". The Jewish leaders real beef was that they felt it blasphemy that Jesus would make himself equal unto God by calling God his father. The Jews were not happy that Pilot placed this message on Jesus' cross calling him out for what he claimed to be, but there may have been a deeper reason why the Jewish leaders weren't happy with Pilot's chosen message...You see, when you study the Hebrew language, Pilot may have been taking a poke at the Jews for what they had forced upon him. In Hebrew we discover that Pilot's message on the cross may have very well called Jesus "Yaweh" the sacred Jewish name for God for all to look at. When we take the Hebrew translation of Pilot's message, "Jesus of Nazareth, and King of the Jews" the first letters of each word in acrostic form spells YHWH. This would have completely infuriated the Jews!

Jesus King of Jews.png
Committing Things to God

Committing Things to God vs. Making a Deposit

The Jewish morning begins with the “Modeh Ani” (“I thank”) prayer, which expresses the worshiper’s gratitude for another day of life.


מוֹדֶה אֲנִי לְפָנֶיךָ מֶלֶךְ חַי וְקַיָּם, שֶׁהֶחֱזַרְתָּ בִּי נִשְׁמָתִי בְּחֶמְלָה. רַבָּה אֱמוּנָתֶךָ


(Modeh anee lefanecha melech chai vekayam, she-he-chezarta bee nishmatee b’chemla, raba emunatecha).


Translation: “I thank Thee, living and eternal King, for Thou hast mercifully restored my soul within me; Great is Thy faithfulness.”


The presumption here is that the worshiper entrusted his spirit to the Almighty for safe-keeping the previous evening. Many observant Jews use the phrase, “Into your hands I commit my spirit” (Psalm 31:5) at the end of their evening prayers.

It is interesting that this ritual includes the same verse that Jesus cried out while dying on the cross (Luke 23:46).  It is highly likely that Jesus, in his agony, was reciting this psalm from memory as he faced the greatest challenge of his life.

We read these fitting words in Psalm 31:1-5 "In you, Lord, I have taken refuge; let me never be put to shame; deliver me in your righteousness. Turn your ear to me, come quickly to my rescue; Be my rock of refuge, a strong fortress to save me. Since you are my rock and my fortress, for the sake of your name lead and guide me. Keep me free from the trap that is set for me, for you are my refuge. Into your hands I commit my spirit; (בְּיָדְךָ, אַפְקִיד רוּחִי) deliver me, Lord, my faithful God."

I would like to focus on the text which was quoted in the Gospels (Psa. 31:5). How does this beautiful verse sound in the original Hebrew? Is it possible that something essential about it has been lost in translation? The Hebrew word translated, “I commit,” is “אַפְקִיד” (pronounced afkid). This word has a meaning that is much closer to “I deposit” – which necessarily signifies a future “reclaiming” of the thing deposited. A vivid image might be that of checking in a coat at theater or restaurant, or even money into the bank, with the definite intention of getting it back. While the English word “commit” can also be used to describe giving something with the purpose of claiming it back at some point in the future, it might just as well mean the giving of something without stating any clear intentions for the future. In Hebrew, on the other hand, the unequivocal meaning of this verse is the temporary submission of one’s spirit into the hands of God – giving it into “His custody,” with the definite intention of receiving it back. It makes perfect sense that Jesus would quote this particular psalm while hanging on a Roman cross. This shows that if we take the time to compare the original verse Jesus was reciting from Hebrew, a simple, but significant insight into the words of Jesus on the cross will emerge. The words Jesus uttered were nothing less than a declaration of his great faith.  He was confident that as he deposited his soul into the hands of his Heavenly Father, he would surely get it back at his resurrection. What happened three days later proved that Jesus did not hope in vain.

Why Not Touch Jesus?

Why Not Touch Jesus?

Once again as stated earlier, not only is it important to understand the Hebrew language, but it also helps to understand the Hebrew culture and traditions when interpreting the scriptures. One text that remains an enigma to most Christ-followers is the post-resurrection story in John 20 where Jesus cautions Mary to avoid touching him, but a week later invites Thomas to do just that. Mary, seeing her beloved and presumed-dead rabbi now alive, attempted to hug the resurrected Jesus (vs. 16). He emphatically told her that she could not touch him because He had not yet ascended to his Father (vs. 17). Shortly after (when all the disciples were gathered to regroup) Christ appeared to them resurrected! Thomas was absent from this gathering (vs. 19-21). Later, when the disciples reported to Thomas that they had seen Jesus alive, he understandably responded with skepticism (vs. 24). Eight days later, Jesus unexpectedly appeared again to the gathered disciples and challenged Thomas to touch him by placing his hands into the holes that remained in his body (vs. 26-27). The obvious question is this: why did Jesus deny Mary, but later encourage Thomas to touch Him? In order to understand Jesus’ very different instructions to Mary and Thomas, we need to understand the purity requirements for the Jewish High Priest on the Day of Atonement. The High Priest was forbidden to come into contact with anything that was ceremonially unclean in order to avoid being disqualified to enter God’s presence the following day. So much depended on this ritual purity!

After His resurrection, Jesus (as our ultimate High Priest) would shortly be ministering in the heavenly tabernacle (Heb. 9:11). It is significant that Jesus appeared to the disciples and told Thomas to touch him after eight days, because it takes seven days to ordain a priest (Ex. 29:35). The most-likely reason for Jesus’ instructions to Mary had to do with the fact that He was determined to enter the heavenly tabernacle in a ready-to-serve, consecrated state. Defilement would not be a sin, but it would have disqualified Him (for a period of time) from entering God’s presence. Mary may have had a number of reasons for defilement (possible menstrual circle, stepping into the tomb, etc), Jesus’ priestly mission was too important to allow for any possibility of failure. By the time Jesus met Thomas, His priestly work is done. He had returned from completing His duties and possible defilement was no longer an issue. Jesus’ role as prophet was carried out during His earthly life. His role as king was yet to be realized at the time of the ascension. He first needed to be ordained a priest and carry out His duties in the heavenly tabernacle! Nothing could be permitted to stand in the way of his mission.

Elijah & The Still Small Voice

Elijah & The Still Small Voice

When God tells Elijah to ascend a mountain and await a divine appearance, the prophet witnesses a wind, experiences an earthquake, and feels a fire, “but the Lord was not in” any of these natural phenomena (see 1 Kgs 19:10-12). Then, according to the most well-known English translation, Elijah hears a “still small voice” (19:12 KJV; cf. NKJV, ASV, RSV). Other translations have “a gentle whisper” (NIV), “a low whisper” (ESV), or even “a sound of a gentle blowing” (NASB). What was it that Elijah heard? The Hebrew phrase translated most commonly as “a still small voice” is קול דממה דקה (qol demamah daqqah). The Hebrew קול (qol) can mean either “voice” or “sound,” and because the three previous forces of nature (wind, earthquake, and fire) would have emitted “sounds” (rather than “voices”), it is better to understand קול as “sound” here. The word translated “still” is דממה (demamah), which can also mean “silent.” For instance, the psalmist tells God that “glory will sing your praise, and not be silent (דמה; damah)” (Psa. 30:12; Lev 10:3; Ezek 24:17; Job 29:21; Amos 5:13). Finally, דקה (daqqah; “small”) means something so tiny that it is diaphanous – nearly intangible. Speaking of the golden calf, Moses states, “I took the sinful thing… [and] I ground it until it was as fine (דק; daq) as dust” (Deut. 9:21). Just as dust falls through one’s fingers, the “sound” that Elijah heard was slight to the point of near transparency. Thus, the NRSV comes closest to the Hebrew sense with its rendering: “a sound of sheer silence.” That is, the silence was so silent that it approached audial nothingness. To capture what the Hebrew is getting at, we might translate קול דממה דקה as “a sound of deafening silence.” So, why does the difference between “a still small voice” and “a deafening silence” matter? The fact that Elijah is met with silence shows that the measure of God’s presence is not always an audible “voice”. Though believers can get discouraged as they strain to hear a divine voice, the biblical text assures the reader that, even in moments of complete silence, God is there.

Hardening Pharaoh's Heart

Hardening Pharaoh's Heart

When Pharaoh refuses to release God’s people from slavery, most English translations say that “the Lord hardened Pharaoh’s heart, and he did not listen” to Moses’ demand for freedom (Exod 9:12). The Hebrew for “hardened” here is חזק (hazaq) and “heart” is לב (lev). When we read that the Lord “hardened Pharaoh’s heart,” we think of God forcing Pharaoh to act a certain way; it sounds like Pharaoh would let the Israelites go, but God stops him by overriding his autonomy. However, rather than “harden,” hazaq literally means to “strengthen,” and along with “heart,” lev can also mean “desire” or “will.” Thus, an equally valid translation is that “the Lord strengthened Pharaoh’s will.” Do you see the difference here? For God to strengthen Pharaoh’s will does not mean that God forced him to do something against his will, but just the opposite: it was already Pharaoh’s will to keep the Israelites enslaved, so God strengthened the pharaonic will that was already there.

David's Killing of Goliath

David's Killing of Goliath

Now the original Hebrew can also cause us some confusion which at times the translators try and fix in unorthodox ways. For instance in 1 Sam. 17:50 with regards to David killing Goliath some issues begin to pop up. Firstly we are told in 1 Sam. 17:50 "So David prevailed over the Philistine with a sling and a stone, striking down the Philistine and killing him; there was no sword in David’s hand.” (NRSV) Here we are told that David Killed Goliath with the sling but in the very next verse we read, "Then David ran and stood over the Philistine; he grasped his sword, drew it out of its sheath, and killed him; then he cut off his head with it.” So we might asked did David kill Goliath with the sling or with Goliath's sword? Maybe that is just semantics but there is a bigger problem you see reading the original Hebrew we have to ask in fact who killed Goliath? Here we are told it was David, but if you read 2 Samuel 21:19 in the Hebrew we read, ויך אלחנן בן-יערי ארגים בית הלחמי את גלית הגתי ועץ חניתו כמנור ארגים
or in English, “Elhanan the son of Jaare-oregim, a Bethlehemite, slew Goliath the Gittite, the staff of whose spear was like a weaver’s beam.” Now how did the KJV translation deal with this known conflict? They simply added in the words "the brother of" before the word "Goliath"; even though the words “brother of” (יחא) appear nowhere in the Hebrew text. Here is the KJV of 2 Sam. 21:19 "And there was again a battle in Gob with the Philistines, where Elhanan the son of Jaare-oregim, a Bethlehemite, slew the brother of Goliath the Gittite, the staff of whose spear was like a weaver’s beam.” That is how the KJV resolved the issue of who actually killed Goliath.

Hebrew Poetry Forms

Hebrew Poetry Forms

Poetry in the Hebrew Bible

Hebrew Parallelism (Chiasmus)

As Hebrew poetry is written much differently than our own Western style of poetry, many do not recognize the poetry which can cause problems when translating or interpreting passages written in poetry.

Approximately 75% of the Hebrew Bible is poetry. All of Psalms and Proverbs are Hebrew poetry and many other books, such as the book of Genesis, are filled with poetry. The reason much of the Bible was written in poetry is that it was originally sung, as stories that are sung are much easier to memorize that when simply spoken. There is much more poetry in the Bible than most realize because most people do not understand it and therefore do not recognize it when they see it.

The most common form of poetry in the Hebrew Bible is parallelisms, which is the expression of one idea in two or more different ways.

"Your word is a lamp to my feet and a light for my path." (Psalms 119:105)

The above example of a simple parallel and can be written in this manner;

Your word is;
   1. a lamp to my feet
   2. a light for my path

Here we see that the words "lamp" and "light" are paralleled as well as the words "my feet" and "my path".


Here is another example of this style of poetry.

"My son, my teachings you shall not forget and my commands your heart shall guard." (Proverbs 3:1)

In this verse the words "my teachings" is paralleled with "my commands" and "you shall not forget" is paralleled with "your heart shall guard" and can be written as follows.

My son;
   1. my teachings you shall not forget
   2. my commands your heart shall guard



Here is Psalm 15:1-3 broken down into its poetic sequences. In this example each thought is represented by the letters A, B, C and D. Each expression of a thought is represented by the numbers 1 and 2.

A1. Lord, who may dwell in your sanctuary?
A2. Who may live on your holy hill?

B1. He whose walk is blameless
B2. and who does what is righteous.

C1. who speaks the truth from his heart
C2. and has no slander on his tongue.

D1. who does his neighbor no wrong
D2. and casts no slur on his fellow man.

While the book of Psalms and Proverbs are the most recognized as being poetical in nature, it is found throughout the whole of the Hebrew Bible.


For example:
Lamech said to his wives, "Adah and Zillah, listen to me; wives of Lamech, hear my words. I have killed a man for wounding me and a young man for injuring me." (Genesis 4:23) Let's break down what Lamech says. First he says; "Adah and Zillah, listen to me." This sentence is a paralleled with the following sentence; wives of Lamech, hear my words. Then he says that he has killed; a man for wounding me, which is paralled with; a young man for injuring me. Lamech did not wound one person and injure another, he killed one person and we are told of this one incident in two different ways.

Here's another example:

Isaiah 6:10

A. Make the heart of this people fat,

    B. and make their ears heavy,

        C. and shut their eyes;

        C1. lest they see with their eyes,

    B1. and hear with their ears,

A1. and understand with their heart, and return, and be healed.".


Another common form of parallelism is the use of negatives, where two opposing ideas are stated as we see in Proverbs 11:19-20.

A1. Righteousness brings one to life

    B1. Pursuit of evil brings one to his death

    B2. a twisted heart is an abomination of YHWH

A2. a mature path is his pleasure

Is the Ten Commandments written in Chiastic form?

Many people have considered how to divide or group the Ten Commandments (In the Hebrew the 10 "sayings").

Some divide them up by saying the first five are in regards to God and the last five are in regards to man,

But another way to look at the grouping of the Ten commandments is Chiastic in nature.


A. 1 & 2 are in regards to the "Heart and Mind"

    B. 3 is about "Speech"

       C. 4 & 5 Is about "Action"

       C1. 6, 7 & 8 are about "Action"

    B1. 9 is about "Speech"

A1. 10 is about "Heart and Mind"


Let us consider the Chiastic Structure of Genesis 1:1 to 2:3:

A. Elohim filled the sky and the land because it was empty and it was all in chaos so the wind of Elohim settled upon the water (1:1 to 1:2)

    A1. Day 1 - Elohim separates (1:3 to 1:5, Day one)

    a. light

    b. dark

          A2. Day 2 - Elohim separates (1:6 to 1:8, Day two)

          a. water

          b. sky

              A3. Day 3 - Elohim separates(1:9 to 1:13, Day three

               a. land

               b. Plants spring up from the land


    B1. Day 4 - Elohim fills (1:14 to 1:19, Day four)

    a. the light with the sun

    b. the dark with the moon

        B2. Day 5 - Elohim fills (1:20 to 1:23, Day five)

         a. fills the water with fish

         b. fills the sky with birds

             B3. Day 6 - Elohim fills (1:24 to 1:31, Day six)

               a. the land with animals and man

               b. Plants are given as food

B. Elohim Finishes his separating and filling of the sky and the land and respects the seventh day because in it he did his occupation (2:1 to 2:3, Day seven)

It must be remembered that modern western thinking view events in step logic. This is the idea that each event comes after the previous, forming a series of events in a linear timeline. But, the Hebrews did not think in step logic but in block logic. This is the grouping together of similar ideas and not in chronological order. Most people read Genesis chapter one from a step logic perspective or chronological, rather than from the block logic so prevalent in Hebrew poetry.



Now let us look at the Creation story Parallels of Genesis chapter one.

Creation Story Number 1
The first story is found in Genesis 1:1 "In the beginning God created the heavens and the earth." The Hebrew word "bara" is a verb and is usually translated as "create" but it literally means to "fill" or "fatten" up. To really understand what this word means let us look at another passage where this word is used.

1 Samuel 2.29 - Why do you scorn my sacrifice and offering that I prescribed for my dwelling? Why do you honor your sons more than me by fattening yourselves on the choice parts of every offering made by my people Israel?' The word "fattening" in the passage above is the Hebrew word "bara". The noun form of this verb is "beriya" and can be found in Genesis 41.4 - "And the cows that were ugly and gaunt ate up the seven sleek, fat cows." The word "fat" is the Hebrew word "beriya".

The word "bara" does not mean, "create" (Hebrew actually has no word that means "create" in the sense of something out of nothing) but "to fatten". If we take the literal definition of "bara" in Genesis 1:1 we have - In the beginning God fattened the heavens and the earth. What does this fattening of the heavens and earth mean? This verse is not showing the creation of the heaven and earth, but rather the fattening or filling up of it. Therefore, Genesis 1:1 can be considered a condensed version of the whole creation story.

Creation Story Number 2
The second creation story paralleling Genesis 1:1 is Genesis 1:2 - "and the earth was unfilled and empty and darkness was over the face of the deep, and the Wind (ruach) of God was hovering over the waters." In this passage we see that the earth was formless and empty before it was filled up, then the Wind of God hovers over the waters of the earth. This hovering would be the action of the Wind of God filling up the earth.

The use of the word "and" at the beginning of this verse may cause some confusion due to an understanding of how this word is used in Hebrew. In English the word "and" in between verses one and two means that what happens in verse two occurs after what happens in verse one. In Hebrew, the word "and" is used in standard Hebrew poetry to link two statements as one. In other words, verse one is the same thing as verse two: just reiterated in a different way.

Creation Story Number 3
The third story is found in Genesis 1:3-5. "And God said, 'Let there be light', and there was light and God saw that the light was good and he separated the light from the darkness and God called the light 'day', and the darkness he called 'night' and there was evening, and there was morning, the first day".

Hebrew, like English, has a word for one and a different word for first. The same is true for the words two and second, three and third, etc. As an example the Hebrew word for "three" is "shelosh", and the Hebrew word for "third" is "sheliyshiy". Days 2 - 7 use the Hebrew word for second, third, fourth, etc. We would assume that the "first" day would use the Hebrew word "reshon" meaning "first" in order to be consistent with the other six days, but instead we have the word "echad" meaning "one" or " in unity". The author is making a parallel with the "first" day and with all the days of creation. This is because all seven days of the fattening of the earth are being united in this verse. The first day of creation is also a parallel with the whole of creation as the earth was in darkness and the act of filling the earth brought light (which is related to "order"/organization, through it's root word) to the earth.

Creation Story Number 4
The fourth creation story is found in Genesis 1:3-13. In these passages we have the first three days of creation. These are the days of separating. On the first day God separated light and darkness. On the second day God separated the waters above from the waters below forming the sky and the seas. On the third day God separated the land from the water forming dry land.

Creation Story Number 5
The fifth creation story is found in Genesis 1:14-31. In these passages we have the second set of three days of creation. On the fourth day God filled the light with the sun and the darkness with the moon and stars. On the fifth day God filled the sky with the birds and the sea with the fish. On the sixth day God filled the dry land with the animals and man. Notice the correlation between the first set of three days of separation with the second set of three days of filling.

Creation Story Number 6
The sixth story is the whole of Genesis chapter one. Though we have looked at five different stories of creation, they are all combined together to form one complete story of creation.

The Poetry of Genesis 1
Different Sie Letters of Deut. 6:4

Different Size Letters of Deut. 6:4

Another example of oversized letters within a verse Is found in Deut. 6:4.

However, these oversized letters are not found in any ancient scroll such as found in the Dead Sea Caves. They first appear in the Masoretic Hebrew texts from 1,000 A.D. Whether the Masorites added them or not we don't know, in fact the origins of these oversized letters are a mystery. Some scholars believe the oversized letters were corrections made over other letters while the smaller letters were used as subscripts but this too is speculation.

Even though these letters do not appear to have been in the original texts, they can be excellent teaching tools.

Below is Deut. 6:4 "Hear O Israel: The LORD our God is one Lord", as appearing in the Masoretic Hebrew Text. Notice that the ayin (ע), the last letter in the first word is written oversized, as is the dalet (ד), the last letter in the last word. When these two letters are placed together, they form the word עד (eyd, Strong's #5707) meaning "witness." In Judaism, the sh’ma (the name given to this verse as it is the first word in this verse) is Israel’s witness, their statement of faith if you will.

Strange Letter Variations

Strange Letter Variations

In fact there are about 100 letters in the Masoretic text of the Bible that appear in a different size then all other letters—many of them in the Pentateuch—which were always copied by the scribes, and appear also in the printed editions. There are also letters that are written inverted such as the Hebrew letter "nun" in Num. 10:35, 36; and Psa. 107:23-28, 40. I have included here a list of the letters written larger and smaller then all other letters for your consideration. These different sized and stretched letters are generally believed to express many different things. For example:

  • The "vav" in the word "gaḥon" (belly; Lev. 11:42) must be raised ("erect" = "zaḳuf"), because it is the middle letter of the Pentateuch.

  • The word "wa-yishḥaṭ" (And he slew; Lev. 13:23) must be spaced, as it is the beginning of the middle verse of the Pentateuch.

  • "The small 'kaf' of , in the verse 'Abraham came to mourn for Sarah and to weep for her,' indicates that Abraham really cried but little, since Sarah died in a ripe old age (Gen. 23:2).

  • The small 'ḳof' [=100] in , in the verse 'Rebekah said to Isaac: I am weary of life' [Gen. 27:46], indicates the height of the Temple, 100 cubits. Rebekah in her prophetic vision saw that the Temple would be destroyed, and therefore she became weary of life."

Note: There are also 2 strangely shaped "qof"s in Exod. 32:25 and Numbers 7:2; as well as a "vav" that is to always be written broken (in two pieces) in Num. 25:12. Also the letter "nun" in Judges 18:30, and the letter "ayin" in Psa. 80:14, Job 38:13 and Job 38:15 are raised up. There is also a "mem sofit" (which should only be used at the end of a word) found in the middle of a word in Isa. 9:6. The letter mem has two forms, as it comes in a sofit (or "final") form. The Rabbis believe this letter represents the womb (both the open - the regular mem and closed -the mem sofit to represent the 2 states of a womb) therefore because Isa. 9:6 is a prophetic reference to Jesus they believe the closed mem was used incorrectly on purpose to prophetically reference his future virgin birth.

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Text Variatons & Sources

Text Variations & Sources

Textural Criticism

Many Bible readers often wonder why different translations of the Bible have very different readings of the text. When the various Hebrew, Aramaic, Greek and Latin manuscripts of the Bible are compared, a process called Textual Criticism; we often find variations in how these manuscripts read.

Genesis 4:8 provides a simple example of how this process works. In the Hebrew Aleppo codex this passage reads "And Cain said to his brother Abel, and it came to pass that they were in the field and Cain rose up toward his brother Abel and killed him." Missing from this passage is what Cain said to Abel and appears to be an accidental omission on the part of a scribe. However, when we examine this passage in the Greek Septuagint translation we find the missing words; "and Cain said to his brother Abel, Let us go out into the plain, and it came to pass that they were in the plain Cain rose up against Abel his brother and killed him." It appears that the Septuagint is working from a Hebrew manuscript that includes Cain's speech, while the Aleppo codex is working from a Hebrew manuscript that is missing the speech.

When we compare different English translations of Deuteronomy 32:8, we find very different readings. All of the English translations begin pretty much the same; "When the Most High gave the nations their inheritance, When He separated the sons of man, He set the boundaries of the peoples According to the number of the..." However, different translations have different renderings for the end of this verse.

  • King James Version - "...children of Israel"

  • Revised Standard Version - "...sons of God"

  • New Living Translation - " His Heavenly court"

These differences can be solved by examining the different ancient texts to determine which one the translator was using for this verse.

  • Aleppo Codex - בני ישראל (children of Israel-matching the KJV)

  • Dead Sea Scrolls - בני אלוהים (sons of God-matching the RSV)

  • Greek Septuagint - αγγελων θεου (angels of God-matching the NLT

Each of these manuscripts is copying from a Hebrew source that differs from each other. The process of textual criticism compares these various readings to make a determination of which reading is the original. The consensus among scholars is that the original reading is בני אל (sons of El). Notice that the letters in these two Hebrew words can be found within all three of the versions listed above; בני ישראל (Aleppo Codex), בני אלוהים (Dead Sea Scroll) and בני אל (Hebrew translation of the Septuagint).

Different Bible Translations

Different Bible Translations

About Bible Translations
Historically, the purpose of a translation was to bring the Bible to those who did not read the original language. Over the centuries there has been a shift in purpose.

Consumerism in the Bible Business:
In December of 2006 "The New Yorker" published the article "The Good Book Business" which stated; "The familiar observation that the Bible is the best-selling book of all time obscures a more startling fact: the Bible is the best-selling book of the year, every year… This is an intensely competitive business… Every year, Nelson Bible executives analyze their product line for shortcomings, scrutinize the competition's offerings, and talk with consumers, retailers, and pastors about their needs." In short, the translating and printing of Bibles is "Big Business." In the world of consumerism, it is the producer's primary objective to offer a product that appeal to the consumer. For this reason a translation is required to conform to the buyer's expectations. If a Bible is published that does not conform to the buyers expectations, even if it is more accurate, it will not sell. For this reason, we must be willing to do our own investigations into the meaning and interpretation of the text.

The Original Language:

Many theological discussions, teachings and debates use phrases like "The Bible says," or "God says." From a technical point of view, the problem with these statements is that it assumes the Bible was written in English, which of course we all know is not true.


The Bible does not say, "In the beginning God created the heavens and the earth." A more accurate statement would be, "The Bible says, בראשית ברא אלהים את השמים ואת הארץ (bereshiyt bara elohiym et hashamayim v'et ha'arets), which is often translated and interpreted as, In the beginning God created the heavens and the earth."

While this may sound trivial, it is in fact a very important issue as many theological differences, divisions and arguments are based on faulty interpretations of the text that could easily be resolved by examining the original language of the Bible. Once the Hebrew text is recognized, its meanings and interpretations can then be discussed properly.

As one example, the Hebrew word ראשית (reshiyt, Strong's #7225) is translated as "beginning" in Genesis 1:1 in the King James Version. But the King James Version also translates this same Hebrew word as "chief" (1 Samuel 15:21) and "principle thing" (Proverbs 4:7). The Hebrew word ראשית (reshiyt) may be interpreted as "beginning," but it's more literal meaning is "height," as in the height or beginning of an event, the height of someone in rank or the height of importance. Also as mentioned previously the word "bara" means to "fatten" or "fill" up. So this verse may not be talking at all about the creation, but rather the filling of the land and the skies.

Rather than attempting an interpretation from the English, one should at the least be attempting to understand the text from its Hebraic origin. This can be achieved through the use of an English Bible and a Concordance, where the student is able to find the Hebrew word used in the text that lies behind the English. When using this tool, it quickly becomes evident that the English translators of the text were not very consistent in how they translated Hebrew words.

For instance, the Hebrew word נפש (nephesh, Strong's #5315) is usually translated in the KJV as soul, but also as; appetite, beast, body, breath, creature, dead, desire, ghost, heart, life, lust, man, mind, person, pleasure, self, thing and will.

The Hebrew verb נתן (N-T-N, Strong's #5414) means "to give" but is also translated with a wide variety of English words including; add, aloud, apply, appoint, ascribe, assign, avenge, bestow, bring, cast, cause, charge, come, commit, consider, count, cry, deliver, direct, distribute, do, fasten, forth, frame, get, grant, hang, have, heal, heed, lay, leave, left, lend, let, lift, make, occupy, offer, ordain, over, oversight, pay, perform, place, plant, pour, present, print, pull, put, recompense, requite, restore, send, set, shoot, show, sing, sit, slander, strike, submit, suffer, take, thrust, tie, trade, turn, utter, weep, willingly, withdrew, would, yell, and yield.

While it is true that one English word cannot translate one Hebrew word perfectly and some translational liberties are necessary, this should only be done out of necessity and the change should be noted in a footnote to aid the student with proper understanding and interpretation.

The Inadequacy of a translation:

The English vocabulary and its definitions are very inadequate in conveying the meanings of Hebrew words. In the following passages, from the KJV, we find the word "teach," an English word meaning "to impart knowledge or skill through instruction."

Exodus 18:20; And thou shalt teach them ordinances and laws, and shalt shew them the way wherein they must walk, and the work that they must do.

Exodus 24:12; And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.

Deuteronomy 4:1; Now therefore hearken, O Israel, unto the statutes and unto the judgments, which I teach you, for to do them, that ye may live, and go in and possess the land which the LORD God of your fathers giveth you.

Deuteronomy 4:9; Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons' sons;

Deuteronomy 6:7; And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.

Job 33:33; If not, hearken unto me: hold thy peace, and I shall teach thee wisdom.


Each use of the word "teach" in these six passages is the English translation of six different Hebrew words, each with its own unique meaning:

Exodus 24:12; ירה (yarah, Strong's #3384) – To point out the direction to go

Exodus 18:20; זהר (zahar, Strong's #2094) – To advise caution

Deuteronomy 4:1; למד (lamad, Strong's #3925) – To urge to go in a specific direction

Deuteronomy 4:9; ידע (yada, Strong's #3045) – To provide experience

Deuteronomy 6:7; שנן (shanan, Strong's #8150) – To sharpen

Job 33:33; אלף (alaph, Strong's #502) – To show through example

The original meaning of these six Hebrew words are completely erased and lost when they are simply translated as "teach," demonstrating the need of going beyond the simple translations.

When you open your Bible, recognize that it has a long and complicated history. Do we all need to be Hebrew and Greek scholars in order to read and interpret the Bible correctly? Absolutely Not. However, as I hope I have demonstrated, some independent study is required in order to read and understand the text according to the culture and philosophy of the original authors. The good news is that there are many great resources available to us today that will help in that education.

Bible Sals are Big Business

Bible Sales are Big Business

Bible Sales Statistics

Between 1815 and 1975, it was estimated that there could have been 5 billion Bibles printed. In 1995, one version of the bible, the Good News version that is copyrighted by the Bible Societies, had sold nearly 18 million copies. There’s no doubt about it – the Bible is one of the world’s best-selling books. It also proves that God’s Word is a moneymaker for today’s Christian publishers.

-The best selling and fastest growing version of the Bible in the United States is the NIV.

-82% of people who regularly read the Bible will reach for a King James Version before any other.

-There are more than 168,000 Bibles sold or given to others in the United States every day.

-20 million Bibles are sold each year in the United States. That’s more than double the amount that was sold annually in the 1950s.

-The Gideon’s International distributed 59,460,000 Bibles worldwide in 2016. That’s more than 100 Bibles per minute.

-Zondervan, a leading Bible publisher, has more than 350 different versions of the Bible that are in print right now.

-The percentage of Americans who own at least 1 Bible, whether it was given to them or purchased: 92%

-Two-thirds of owners, regardless of religious affiliation, say that the Bible holds the meaning of life.

-The average American Christian owns 9 Bibles and wants to purchase more. For this reason, the Bible is actually excluded from book bestsellers lists because it would always be on top.

-The annual sales of all versions of the Bible routinely tops $425 million.

-Over 100 million Bibles are printed every year.

-In the world today, there are more than 80,000 different versions of the Bible that generate at least 1 sale annually.

-More than 66,000 people are using a Bible app at any given second.

-3 people share a Bible verse on their social network every second.

-60% of people use a digital Bible at church instead of hauling their own printed Bible.

-Two-thirds of people prefer Bible apps because it gives them access to multiple versions of the Bible without the added cost.

-In 2005, Thomas Nelson, a leading Bible publisher, was sold for $473 million. They publish 60 different editions of the Bible.

-There are 900 different versions of the Bible just in English. There is even one Bible that has been translated into the fictional language of Klingon.

Hebrew Understanding of Sin & Evil

Hebrew Understanding of Sin & Evil

It is important to understand the Hebrew culture when considering the idea of sin, evil, and wickedness. The original culture and Biblical Hebrew is about things functioning as they were designed to. In Genesis chapter 1 each time in the English we read that God saw that it was "good" in the Hebrew the word used actually means "functional". So when we read of someone being wicked or sinful within the context of the Biblical Hebrew we are reading of someone who is dysfunctional or not functioning according to God's design for them. People who are sinful. wicked or evil in the English translation are considered to be off the correct path and therefore "lost", not functioning as planned according to the original Hebrew wording used. This is why David asks "lead me in the paths of righteousness" he is asking the Lord to help him function as Lord had designed him and by doing so he would fulfill God's will for him. For example in Psalms 1:5 in the English we read, (KJV) "Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous." In the Hebrew the word translated as "ungodly" here is the word רְשָׁעִים (re-sha-iym) meaning "lost ones" and where we read in the English "sinners" the Hebrew word is וְחַטָּאִים (we-cha-tam) meaning "failure" speaking of those that have failed to be functional as God intended. This understanding carries forward into Psalms 1:6 where we read in the English, (KJV) "For the Lord knoweth the way of the righteous: but the way of the ungodly shall perish." Here in the English we read of the contrast between the "righteous" and the "unglodly" or in other versions words like "wicked" are used. Now in the Hebrew we find that the word used is צַדִּיקִים (tsa-diqim) meaning "steadfast ones" in other words the ones that have remained on the correct path of functionality Hebrew once again the word translated as "ungodly" is the word רְשָׁעִים (re-sha-iym) meaning "lost ones". So Psalms 1:6 is really speaking of those who have remained functional versus those who are lost (who have left the path of God's intended functionality).

In 1611 when the King James Translation was created the culture of the church and state was to rule over the people using fear and accusation as a strong deterrent in order to keep people in line. Within this culture they loved the black and white idea of right and wrong and emphasized this by using harsh words such as "wickedness", "evil" etc. Ideas such as breaking or keeping God's covenant at the time where used as a yard stick to measure and control the people. Consider Exodus 20:6 regarding the English wording used in what we call the Ten Commandments. Exodus 20:6 reads in the English (KJV) "And shewing mercy unto thousands of them that love me, and keep my commandments." The Hebrew word used here is (shamar) it actually means "to guard". We are to cherish and "guard" God's laws as a result of our love for Him. This would be seen as a concrete parallel to the shepherd who guards his sheep with his life. We cannot "keep God's commandments", but we can cherish them with the actions of our lives and thereby "guard" them. In contrast can we break God's covenant? We cannot, so what does the Hebrew really say in this regard? Well if we look at Deuteronomy 31:20 in the KJV we read "For when I shall have brought them into the land which I sware unto their fathers, that floweth with milk and honey; and they shall have eaten and filled themselves, and waxen fat; then will they turn unto other gods, and serve them, and provoke me, and break my covenant." The Hebrew word used here translated as "break" is the word "parar" it actually means to "trample underfoot", it does not mean to "break" or "disobey". In fact the Hebrew word in Proto-Sinaitic symbolism is: the first Hebrew letter is "pey" the symbol of a "mouth" followed by the Hebrew letter "resh" (2x) which is the symbol of a "head". So together this is PRR or mouth, head, head. This tells us that trampling is an "opening up" (mouth) of the "heads". When threshing grain, the ox would trample the grain in order to open up it's head. So what is Deuteronomy 31:20 really tells us? when we turn away from God we are trampling His covenant under foot as if it means nothing to us! This is the true opposite of cherishing and guarding His covenant!

Take a quick look (seeing we are here) in Deut. 31 at verse 26 in the KJV it reads, "Take this book of the law, and put it in the side of the ark of the covenant of the Lord your God, that it may be there for a witness against thee." As this also displays the culture at the time of the English KJV Translation versus the Hebrew culture and understanding. Notice in the KJV the word "against", the culture of the church in 1611 England was to use the covenants of God against you! In contrast the Hebrew doesn't even have the word "against" in this verse the Hebrew reads "in you". God's covenants are to be a witness in us, not against us!

The Patriarchs & Matriarchs of Israel

The Pariarchs & Matriarcs of Israel

The Jewish nation descended from 3 Patriarchs - Abraham, Isaac, and Jacob; and from 4 Matriarchs - Sarah, Rebecca, Rachel and Leah. The name Israel in Hebrew (ישראל) bears within it the acronym for everyone of these historical figures:

י - yod =  יצחק = Yizhak (Isaac) & יעקב = Ya'akov (Jacob)

ש - shin =  שרה = Sarah

ר - resh =  רכקה = Rivkah (Rebecca) & רהל = Rahel (Rachel)

א - alef =  אברהם = Avraham (Abraham)

ל - lamed = לאה = Leah

The Yod

The Yod

The smallest letter in the Hebrew alphabet is the yod and the largest letter is the letter lamed, which are the first and last letters of the word Israel (ישראל). The very name of the Jewish people alludes to both it's humble beginning as well as it's glorious destiny.

Deut. 7:7 "The Lord did not set His love upon you nor choose you because you were more in number than any other people, for you were the fewest of all peoples."

Genesis 12:2 "Yet the smallest in number will be blessed beyond any other and I will make of thee a great nation and I will bless thee and make thy name great."

Two Tablets

Two Tablets

The Ten Commandments were given on two tablets. The Law summarized within the Decalogue was divided into two categories: The first five commandments deal with the obligations of man to God, the second set of five commandments deal with mans responsibility to his fellow man. A religious person is only deemed pious if his concerns embrace both rituals as well as ethics, devotion to the One above as well as decency to man created in His image below. The Hebrew root for honesty and straightforwardness in human relationships is  YaShaR - (ישר). Indeed this is the first part of the description of YiSRaEL - (ישראל). Add to YaShaR the awareness of God, whose name is "el" (אל) and together we have the name Israel  YiSRaEL - (ישראל) and the succinct statement of the mission of God's children.

Yahweh & The 26 Generations

Yahweh & The Generations

I do not know if this is just a coincidence but God's holy name Yahweh (Yod-Hey-Vav-Hey) (Yod=10; Hey=5; Vav=6; Hey=5 for total value of 26) and from Adam to Noah is 10 generations, from Noah to Abraham is 10 generations and from Abraham to Moses who is attributed with writing the Torah is 6 generations for a total 26 generations.

Torah & The Commandments

Torah & The Commandments

The Hebrew word Torah is spelled - tav, vav, resh, hey (תורה) - tav = 400; vav = 6 resh = 200; hey = 5 for a total of 611. The Torah consists of 613 (mizvot) or "divine commandments" yet the numerical value of the word "Torah" is 611. The Jews believe the inconsisency of these numbers by 2 can be attributed to the fact that the first 2 commandments were given directly by the mouth of God: "I am the Lord, you God" and "You shall have no other God's before me". Leaving 611 divine commandments coming from the mouth of Moses who was speaking on behalf of God. The first two commandments are in a category all by themelves, they are a legacy not from the mouth of a man but directly from the lips of God almighty. Thus the Torah given by Moses = 611 numerically which equals the number of commandments he personally delivered to God's people.

613 & The Light

613 & The Light

In Genesis 1:4 we read, "And God saw the light, that it was good." In Hebrew this verse reads, וירא אלהים את–האור כי–טוב

But what was the original light (את–האור "et-ha-owr") of day one of creation when the sun had not yet been created, for it was not created until the fourth day? It was a light of far greater intensity. The essence of this primordial light is implicit in it's numerical value:

א (alef) = 1

ת (tov) = 400

ה (hey) = 5

א (alef) = 1

ו (vav) = 6

ר (resh) = 200

Total = 613


Believe it or not there just so happens to be a total of 613 commandments in the Torah. Light enables us to see with the vision of our eyes. The lights of the 613 commandments affords us the vision of insight and the clarity of reality as perceived through the prism of the Torah.

Blood & Wine

Blood & Wine

In Hebrew the word for "wine" is YaYiN (yod,yod, nun) In God's word, wine symbolically represents Christ's atoning blood. This Hebrew word (yod, yod, nun = 10 + 10 + 50 for a total value of 70). In Psa. 90:10 we read, "the days of our years are three score and ten" which is 70. The blood of Christ's sanctifies us during our 70 years of earthly existence in order for us to gain access to the spiritual bliss of eternity.



El ShaDai (אֵל שָׁדַּי) is just one of the many names of God in Hebrew. El means “God.” The rest, however, is slightly more complicated.

In our Bibles, אֵל שָׁדַּי “El Shadai” is most often (mistakenly) translated as “God Almighty”. The main reason for this stems from an opinion that Hebrew word שָׂדַּי ShaDai is connected with the verb לְשְׁדוד liShDoD, which means “to destroy” or “overpower”.  For example, Hebrew word for “bandit” has the same root –שׁודֵד ShoDeD.

El Shaddai אֵל שָׁדַּי does have another meaning though. The word שָׁד ShaD has a much closer grammatical connection to ShaDai and it means – “breast.” Moreover, when a word ends with an “i”or “ai” it is almost always means “my”. So, literally, “El Shadai” could very well mean “God (is) my Breast/s”. If we consider this intriguing imagery as interpretive possibility we may see that the breast is one of the key symbols of sustenance and parental love passed on from God, the parent, to humanity, God’s child. So instead of “God Almighty”, El Shadai should probably be translated as “God All-sufficient” instead as He provides us with all things pertaining to life. The Hebrew for ” Mighty God” is El Gibbor as in Isa. 9:6. All verses the that use Shaddai, are verses about God's provision. The letters in the word Shaddai – Sheen (sh), Dalet(D) and Yod(i) represent human’s and other mammal’s nourishment, the rest of God’s creatures are nourished from the field. Field in Hebrew is spelled sa*deh – sheen (sh) Dalet (D) and Hey (H). Almost identical to the word “breast”.

We are made in God's Image

We are made in God's Image

How are we made in God's image? well according to the Hebrew Gematria here's how:

The Hebrew word "adam" means mankind. It refers to both male and female as per Genesis 5:2 "Male and female created he them; and blessed them, and called their name Adam, in the day when they were created." Adam has a letter value of 45. When you spell out God's name Yahweh it also equals 45.

Adam = God 45.png
Where did the Name Jesus Come From?

Where did the Name Jesus Come From?

In Hebrew it is the name Yehoshua (pronounced: "Y-ho-shoe-wa"). Which is Latinized as Joshua and this name means "Yahweh saves". This name is first seen in Exodus 17:9 where it reads, "and Moses said unto Yehoshua..." When this name was transliterated into the Greek Septuagint it was written to sound like "Yesous". The Greek Alphabet was no "Y" sound so it used and "I" sound; The Greek has no "h" sound or equivalent so this sound was dropped; The Greek has no "sh" sound so it uses the "s" sound'; finally Greek male names end with "s" so the "s" at the end was added. This is how the Hebrew name "Yehoshua" became the Greek name "Iesous". The Hebrew name "Yehoshua" is "Yeshua" in the Aramaic as seen in the book of Ezra 2:2. Again when this Aramaic name in Ezra was transliterated in the Septuagint it too became "Yesous". So when we come to the New Testament in the Greek it is "Iesous" and in the Aramaic New Testament it is "Yeshua". When this name was translated into Latin in the 4th Century it was written as originally as "Iesus" then this first letter was later split into two letters as it could be pronounced in two different ways. Using the "i" for the vowel sound and the "J" for the "Y" sound; this is where the Latin finally settled on the spelling "Jesus" (pronounced exactly like the Greek: "Yesous").  Around 1500 AD the letter "J" took on the current "J" sound. Thus the English "Jesus" was born.

Jesus Transliterated.png
Wings & The Women

Wings & The Woman with the Hemorrhage

In Malachi 4:2 we read, "But unto you that fear my name shall the Sun of righteousness arise with healing in his wings;..." The Hebrew word used here for "wings" is כנף (pronounced: kaw-nawf). This word can be translated as wings, but more literally means "extremities", (or edges, or corners, or fringes). This is why the woman with the issue of blood touched the hem of Jesus garment in Matt. 9:20 "And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment:", because she believed from Malachi 4:2 that the healing power of her savior resided in the כנף "edges" (or hem) of his garment.

Where did Baptism Come From?

Where did Baptism come from?

Within Judaism there is a ritual called the "Mikvah" or "Mikveh". It is a traditional cleansing of everything from cooking utensils and cutlery before eating; to a woman being cleansed and purified after menstruation; to the purification of a body before burial; and it was also used as a sign of conversion to Judaism, The Hebrew word "Mikvah" means "collection" or "gathering" and it can be found in Genesis 1:9 where it reads, "And God said, Let the waters under heaven be gathered together ("Mikvah") unto one place, and let the dry land appear: and it was so."

In each Jewish town there was a pool or "collection" of flowing or  "living" water where the "Mikvah" was practiced. Around the first century this Mikvah practice also became the way a Rabbi would ritually bathe or purify his student; "done in the Rabbi's name" to signify the students obedience to and following of his teacher. In 1 Cor. 1:14-16 we read from Paul's writings, I thank God that I baptized none of you, save Crispus and Gaius; lest any should say that I had baptized in mine own name. And I baptized also the household of Stephanas: besides, I know not whether I baptized any other." This is also why we read in Acts 2:38 "And Peter said unto them, Repent ye. and be baptized every one of you in the name of Yeshua the Messiah." So when Christians are baptized in Jesus name it signifies that they are now following the teachings of Jesus their Rabbi.

Why did John baptize in the Jordan river?

Joshua 3:14 reads, "and it came to pass, when the people removed from their tents, to pass over the Jordan, the priests that bare the ark of the covenant being before the people:". At this time the Israelite's were standing on the East side of the Jordan which to them represented "death" and they passed through the river on to the West side of the river into the land of Israel which represented "life". So from a Hebraic perspective the people passed from death unto life. Romans 6:4 says, "we were buried therefore with him through baptism unto death: that like as Messiah was raised from the dead through the glory of the Father, so we also might walk in newness of life." 1 John 3:14 reads, "We know that we have passed out of death into life..." Abraham also passed over from death to life during his journey when he entered the land of Israel. John the Baptist was performing the Mikvah in the Jordan river because this is where his ancestors passed over from death to life.

How Hebrew Words Relate

How Hebrew Words Relate

How Hebrew words relate and are developed:

In the Paleo Hebrew here we see how the words, Blood, Adam, Red and Earth relate to one another.

Hebrew word development.png



In Number 16:1-40 we read of the Rebellion of Korah. Korah rebelled against Moses along with 249 co-conspirators and they were punished for their rebellion when God sent fire from heaven to consume all 250 of them. ... "Notwithstanding, the children of Korah died not" (Numbers 26:11).

What is interesting it s that if we take a look at the name Korah in the Hebrew once again we see an amazing connection to the story. Korah in the Hebrew is made up of 3 letters; "Koph" which has the symbol of a sun rise and therefore can symbolically mean a rising up above something; the second Hebrew letter is "resh" which has the symbol of a head and symbolically refers to someone who is in charge or a leader; and the last Hebrew letter is "chet" which has the symbol of a fence and it means "to divide" or "cut off". So when we put these letters together they reveal to
us the heart of this story: Korah rose up against Moses his leader and as a result of this rebellion was cut off!



Shalom is a well know Hebrew greeting. Most people understand that it means "peace" or used in a greeting meaning "peace unto you"; but this word means much more then that. Shalom means to be complete or whole, it can also mean not being at war, or harmony between people, it can refer to security and freedom from violence and it can mean serenity and tranquility. The true essence of the Hebrew word Shalom may be revealed in the symbolic meaning of it's letters. Shalom is spelled Shin, Lamed, Vav, Mem (which is a sofit as it is at the end of the word). Shin has a symbol of teeth and means to "destroy"; Lamed has the symbol of a shepherd's staff and can mean "authority"; Vav has the symbol of a tent peg, hook or nail and it "connects" things; the final letter is mem which has the symbol of water and means "chaos and confusion". So what do we discover from the symbols behind this word: In order to come to a place of Shalom we must "destroy" the "authority" that is "connected" to "chaos and confusion".

Shalom symbols.png



Let's carry forward the meaning of these letters as we consider the Hebrew word "Jerusalem". Jerusalem is known to mean the city of peace and it is really made up of two words. In Hebrew it would read, Jer-u-salem or . The first two letters "yod", "resh" in Hebrew means "fear or awe". The letter "vav" in the middle is the connecting "nail" and in this case means "and" as it connects the two words together. The final word "salem" is an alternate to "shalom" meaning "peace". So the words together read "awe and peace". Now let's consider what the symbols of each letter mean: The first letter "yod" is a symbol of a hand and arm and it symbolizes a "hand doing a mighty work". The next letter is "resh" which is the symbol of a "head" and this letter can be seen as a reference to God's son. The "vav" can be seen as the word "and", it has the symbol of a "nail" Then we have the same symbols we just considered in the word "shalom"; which are "destroy", "authority", and "chaos" in this order. So what does the word "Jerusalem" teach us through it's symbols? We are told that "the son of God will do a mighty work (through the nail) and thereby destroy the authority of chaos.



The Hebrew word “palel” means “pray. It is spelled with three letters: “pey”, and two “lamed”s. The first thing to note is the two lameds. As mentioned previous when the Hebrew uses duplicate words or letters it is putting emphasis on the message being conveyed. So the fact that the symbol of the letter Lamed is the shepherd’s staff stands for “authority” means that by duplicating this letter, this word is in reference to the highest authority or the authority of authorities. The first letter used in this word is the Hebrew letter ”pey” which has the symbol of a mouth and means to “speak”. Thus when all these letters are considered together they express that when we “pray” we are speaking to the one who is the authority of authorities.

Pray symbols.png

As an aside notice also the double Lamed in the Hebrew word “Hallelujah” regarding praise.



Let's consider what we can learn from the symbols behind the Hebrew name of God, Yahweh. First I would like to explain that the Hebrew grammar structure is different then the English. For instance in the English sentence structure the verb is placed after the subject for example Genesis 1:1 in the English reads "in the beginning God created..." in the Hebrew by contrast this sentence structure is switched which is why in the Hebrew Genesis 1:1 reads, "in beginning created God..." Now that we understand this let's consider the Hebrew name of God. The Hebrew name for God is spelled using four Hebrew letters; "yod", "hey", "vav", "hey". The letter "yod" is a symbol of a "hand" in fact the Hebrew word "yawd" means hand; the second letter is the letter "hey" and it has the symbol of a person with their hands raised meaning "behold" (this letter is repeated twice in this word); finally the Letter "vav" is the symbol of a "nail". Okay so what does all this reveal? It expresses to the reader, "behold the hand, behold the nail".

YHWH symbols.png


In Hebrew the word for "heart" is the word "lev"; it is spelled, "lamed", "bet". The letter bet is missing the dot in the middle (called a dagesh) so the bet makes the sound of a "v". In Biblical times the Hebrew people believed that our intellect came from our heart and our emotion can from our stomach and bowels. Thus we read verses such as Genesis 6:5-6 "Then the Lord saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually. And the Lord was sorry that He had made man on the earth, and He was grieved in His heart." In contrast to this understanding, today we see our intellect as coming from our brain and we consider our emotion as coming from our heart. The symbolic meaning of the letters of this word are: The "lamed" is the shepherd's staff and it means the voice of authority. The "bet" has the symbol of the tent or house and it means "within". So the "heart" or "lev" in Hebrew is the "voice of authority within". Maybe these early people knew more then we think? Consider then verses such as Romans 10:9-10 "that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation."



The Hebrew word translated as "repent" in Exodus 14:6 "“Therefore say to the house of Israel, ‘Thus says the Lord God: “Repent, turn away from your idols, and turn your faces away from all your abominations." comes from the Hebrew word "shuvu". The word shuvu literally means to "turn back or return" The parent root of this word is spelled "shin", "bet". The symbolic meaning of these two letters are as follows: Shin is symbolized by teeth and has the meaning of "destroy"; again, Bet has the symbol of a house and means "inside or within". So what is expressed symbolically through the word "repent", "shuvu"; repenting is a "turning back" from the "destruction" "within".

Moses had Horns?

Moses had horns? A Vowel Pointing Error

The infamous misreading of Moses as a creature with horns might be explained, in part, as an example of reading a verb as a noun. The Hebrew in Exodus 34:29 beautifully describes Moses’ skin as beaming with light; but some translators seem to have read the noun keren, which means both a ray of light and the horn of an animal, instead of the verb karan, “beamed.” The words karan and keren share the same three letters, and therefore the same root (krn)  קרן , but the vowel pointing (Niquud) lines and dots beneath the letters make them completely different words. The “horned Moses” passage has its roots in St. Jerome’s fourth-century translation of the Hebrew Bible into Latin, which became the official translation of the Catholic Church. Jerome’s Latin version reads cornuta esset facies sua ex consortio sermonis Dei—“his face was horned from conversation with the Lord.” Some scholars, who seemed unaware of this error in translation, argued that “horned” was actually an expression of authority and power. In the Proto-Sianatic symbols for "el" אל (related to authority) we have the symbols of an "ox" and a staff", Moses we are told had a staff in Exod. 4:2 and then they mistakenly argued that Moses was described as having the Horns of the ox to complete this picture of the authority given him by God in Exod. 34:29.

And means much more

"And" means much more in Hebrew

It may be difficult for a reader of English to imagine the significance of the word “and” in the famous refrain of creation, vayahr elohim ki tov, usually translated as “and God saw that it was good.” In English, “and” is indicated by a word in its own right; in Hebrew it is indicated by a lone letter (a vav) attached to the word that follows it. But it is no ordinary letter. Whereas in English “and” simply connects ideas or objects or actions, in Hebrew the letter vav can change the tense of the verb that follows it. For this reason, it is known as the vav hahipuch, the vav that turns over. In Hebrew, vayahr, “and he saw,” begins with this particular vav. Its construction is an unusual mixture of past and future: yireh, “he will see,” with a vav tacked onto it becomes a verb in the past tense. The resulting verb, vayahr, lives in a special zone of biblical time, a past tense that lies on the foundation of a verb in the future tense. Its sense of time reminds me of the centuries-old rabbinic discussion on the timing of creation. Perhaps this is why the verb strikes some Hebrew commentators as referring to something richer than literal sight. Ibn Ezra, the twelfth-century commentator, says “and he saw” means “in his thought.” Ramban, or Nachmanides, from the thirteenth century, reads it as “thought in his heart.” Rashi sees the word as both literal and metaphorical. After all divine sight has an element of knowing.

This entire point is a quote from: Aviya Kushner's book, "The Grammar of God".

Day 3 Doubly Blessed

Why is the third day of creation doubly blessed?

So why was the third day blessed twice? Why is any one day blessed more than the others? Naturally, the rabbis discuss this. It’s not that the third was better, Ramban, or Nachmanides, says, in a comment full of quotes from other rabbis who preceded him, but rather that there was no goodness on Monday. This is something plenty of modern office workers would agree with, but Ramban is simply counting, not expressing a desire for a life of leisure. Because “God saw that it was good” was left out on Monday, when Tuesday came, there was a need for two.

This entire point is a quote from: Aviya Kushner's book, "The Grammar of God".

Yad Vashem

Yad Vashem

The prophet Isaiah promises the Jewish people yad vashem, literally, a hand and a name, and figuratively, a monument and a name. The translator of Isaiah in the 1972 Jewish Publication Society edition was the towering scholar H. L. Ginsberg, who renders Isaiah 56:5 this way: "I will give them, in My House And within My walls, A monument and a name Better than sons or daughters. I will give them an everlasting name Which shall not perish." Isaiah understood that names and survival are intertwined. Today, the Holocaust museum in Israel is named Yad VaShem after this verse in Isaiah: the museum aims to outlast death by naming it, especially after so many of the dead were last identified by a tattooed number—not a name.

This entire point is a quote from: Aviya Kushner's book, "The Grammar of God".

Hebrew Births During Pharaoh

The Hebrew Births during Pharaoh's reign

In Exodus 1:19, the King James Bible reads: “And the midwives said unto Pharaoh, because the Hebrew women are not as the Egyptian women: for they are lively, and are delivered ere the midwives come in unto them.” The King James Bible does emphasize the Hebrews’ otherness, which is always part of oppression—those creatures are not like us, they’re different—but the passage loses something crucial in translation. The midwives don’t say that Jewish women are “lively”; they say they are chayot. In everyday modern Hebrew, chayot means “animals,” and in the Bible, chayot often means “animals,” too; therefore some commentators assume that the meaning here is that the Hebrew slaves were as “swift as animals” when they delivered their children. However, a close look at the word chayot here reveals that it is written a little differently, without a dagesh, the small dot that belongs inside the word. This tiny difference is a clue that the word, in this usage, may not mean “animals.” In the Talmud, the word chayot means “midwives,” and this interpretation is adopted as well by the eleventh-century grammarian and lexicographer Ibn Janach. Here, perhaps reading chayot as “midwives” makes sense. The Hebrew women act as if they are midwives; they deliver their own children without help. And crucially, because they do so, the actual professional midwives are able to avoid Pharaoh’s decree to kill all sons.


As the baby boom continues, so does slavery. In Exodus chapter 2, verse 23 in the King James Bible, “the children of Israel sighed by reason of the bondage, and they cried and their cry came up unto God by reason of the bondage.” In Hebrew the word does not mean “sighed,” which sounds manageable, just as “rigor” does, but a “moaning,” a “groaning.” Professor Moshe Held, my mother’s teacher, understood it not as groaning but as being exhausted. He based this on the Akkadian cognate. As for the word “cry,” it’s a shriek. Interestingly, a derivative of the Hebrew word that the King James Bible translates as “cry” has a new use in modern Hebrew. The word haz’aka means the piercing siren that stops the entire country twice a year—once to remember the Holocaust, and once to remember the war dead. It is also the word used for the warning siren when war breaks out or a terror attack occurs. The word choice is probably no accident.

This entire point is a quote from: Aviya Kushner's book, "The Grammar of God".

Graven Image

"Graven Image or any manner of likeness"

Exodus 20:4—“Thou shalt not make unto thee a graven image, nor any manner of likeness, of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth,”  In Hebrew, the word pesel, translated as “graven image,” is the modern Hebrew word for sculpture. The next word, t’muna, translated here as “any manner of likeness,” is the modern Hebrew word for a painting. Thus this passage from Exodus has haunted Jewish visual artists who grew up in observant homes.

This entire point is a quote from: Aviya Kushner's book, "The Grammar of God".


The Biblical Hebrew understanding of the word "command"

An English definition of a command or commandment is "to direct with authority" or "to give orders" as a general does to his troops.

And it shall be our righteousness, if we observe to do all these commandments (mitsvah) before the LORD our God, as he hath commanded us. Deuteronomy 6:25 (KJV)

Is the meaning of the Hebrew word מצוה mitsvah, as found in the passage above, a command? Is God our general giving us an order to obey? Or is the Ancient Hebrew understanding of this word something different?


And we departed from Horeb and walked through all that great and fearful wilderness which you saw by the path of the mountain of Amorites just as Yahweh our God directed (tsavah) us and we came unto Qadesh Barnea. Deuteronomy 1:19

The word "directed" above is the verb צוה tsavah, the root of the word mitsvah. While translators usually translate this word as "command," an abstract word, the more Hebraic definition is "to direct," a concrete concept meaning "to show or point out a path." God is not a general barking orders but a guide. He is our guide and his mitsvah is his direction to us to lead us on his path as can be seen in several passages from
Psalm 119. With all my heart I will seek after you, you will cause me to not stray from your directions (mitsvah). Verse 10


I will run the path of your directions (mitsvah) because you have widened my heart. Verse 32


Lead me in the pathway of your directions (mitsvah) for in it is my delight. Verse 35


I have gone astray like a lost sheep, seek your servant so that I don't forget your directions (mitsvah). Verse 176

The Biblical Greek word used to translate the Hebrew word mitsvah is entole and is a combination of the word en, meaning "in" or "with," and telos meaning "end" or "goal." Entole literally means "with a goal" and is very similar to our Hebraic understanding of the mitsvah as a direction.

Yeshua was asked a question in regards to the mitsvah. Rabbi, tell us, what is the great direction (entole/mitsvah) which is in the teachings (torah)? He said to him, "'And you shall love Yahweh your God with all your heart.' This is the first, the second is like it, 'And you shall love your neighbor as yourself,' and upon these two directions (entole/mitsvah) all the teachings hang, and the prophets." Matthew 22:36

Think about this in regards to Psa. 95:11 and what this means:

“Shouldn’t 95:11 read ‘will not enter my oasis?’”

My translation reads, “if they will certainly come to my oasis,” which is very different from some translations, such as the KJV which reads, “that they should not enter into my rest.” My first reaction to this question was that I had made a mistake in my translation, so I checked it and found that it was, as far as I could tell, correct. So I looked at other translations, such as these, which agreed with the KJV.

NIV: They shall never enter my rest.
NASB: Truly they shall not enter into My rest.
ASV: That they should not enter into my rest.

But Young’s Literal Translation was a little different and agreed with my translation. If they come in unto My rest -- !

To figure out what is going on here, let’s take a look at the Hebrew words in this phrase.

אם יבאון אל מנוחתי
im y’vo’un el m’nu’hha’tiy

The first word is the word אם (im, Strong’s #518), which means “if.” The second word is the verb יבאון (y’vo’un), which means “he must come” and is the conjugation of the verb בוא (B.W.A, Strong’s #935) meaning “to come.” The third word is the preposition אל (el, Strong’s #413) meaning “to” or “toward.” The last word is מנוחתי (m’nu’hha’tiy), which is the noun מנוחתי (m’nuhhah, Strong’s #4496) meaning “oasis” with the תי (tiy) suffix meaning “my” – my oasis.”

As you can see, there is no Hebrew word meaning “not” in this verse. The Hebrew word meaning “not” is the word לא (lo, Strong’s #408), which does not appear in this verse.

So why do all these other translations include the word “not?” It would appear that they are translating the word אם (im, Strong’s #518) as “not” because they probably believed that this would make more sense to translate it this way. In verse 10 we read that God loathed this generation because they did not follow his ways. Then, in verse 11, these translations are saying, that since they will not follow his ways, they will not enter his oasis. However, I believe that God is not admonishing them, but instead pleading with them by saying, “if only they will come to my oasis, then they will know my ways.”

Jesus the Greater David

Jesus the Greater David

Jesus is considered to be the "Greater David". The Greater King, the Greater Saviour etc...

Psa. 110:1 "The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool."

-David emerged victorious and saved his people from the Philistines and Goliath through "5 smooth stones" (1 Sam 17:40).
In other words God's children were saved through a Shepherd from Bethlehem (David was born in Bethlehem just like Jesus). Now in the Hebrew the word for "stone" is "e'ben" the contraction of this word is "av" and "ben" the Hebrew words for "father" and "son". The number five stands for "grace".

Thus David's victory was a prophetic parallel to Jesus victory and our salvation. For we were saved by a shepherd from Bethlehem through the applied grace of the Father and His Son!



In Psalms 32:5 we read in the English "...i will confess..." The Hebrew word translated as "confess" is the Hebrew root word "yada" (it more literally means to "cast or throw") but it is usually translated in God's word as "confess", "praise" and "thanksgiving".  So next time someone doesn't have the time to give you the complete details and just says, "yada, yada", chuckle to yourself because they really just expressed "confess, praise and thanksgiving".

The Torah's First & Last Letters

The Torah's First & Last Letters

It is intriguing to note that the last word in the Torah is יִשְׂרָאֵל (Israel). This makes the last Hebrew letter of the Torah a lamed (ל). Connecting this last letter with the first letter of the Bible bet together, forms the word lev (לב). Lev means heart. Studying the Bible, in Hebrew leads each student to a deeper love for God and His creation and God's word is definitely at the heart of His creation! I hope you have gained some insight as to why it is important to go back and digest the original Hebrew intent when considering God's Holy Word - the Bible; and, I hope you will continue to grow in your knowledge and thirst for that which is eternal.

Grace & Joy

Grace and Joy's Relationship

When the Bible speaks of "Joy" it is speaking of a state of being that is much deeper in meaning then the word happiness which tends to be portrayed as a emotional, and temporary state or feeling. Joy in the Greek is the word "chara" and means "cheerfulness, gladness or a calm delight".  Joy is a choice that God's word asks us to embrace which has its foundation in our relationship with our Lord. (Phil. 4:4-5 "rejoice in the Lord always..."). The interesting thing is the Greek reveals this understanding way more clearly then the English. In the Greek the word for Grace is "charis" meaning "grace, favour, kindness". You see "chara" (joy) and "charis" (grace) are cognate. They share the same root and therefore the same fundamental meaning. Joy means, properly, to delight in God's grace; to experience God's grace; to be conscious, or glad, for His grace.

Music and Pruning

Music and Pruning or Shedding

le-zamer  -   לזמר  means “to sing” but it also means “to prune”.

-When we are singing to God, He is pruning us. He is removing our anger, depression, negative thinking, etc. etc. and He is drawing us closer to be more in tune with Him.


Le-ha-shir -   להשיר  also means “to sing” but it also means “to molt, or shed, to separate”. Like a snake molts, or shed its skin, it separates itself from its old skin. It “Puts off the old man” per say. Again a changing of our heart, the putting off the things of this world to focus on the things of God.


The more we sing to our Heavenly Father the more we are separated from earthly issues which drag us down. Music elevates us and we arise to spiritual heights. To worship God we need to be in tune with God, we don’t just worship God through music, but our hearts need to be in tune with Him.


Interestingly, the Hebrew word for playing music with instruments is le-na-gan -  לנגן 

Within this word we see discover the last three letters spell the Hebrew word “gan” which means “garden” or “enclosure” and in the ancient Hebrew understanding the garden was seen as a place beauty and of protection.


Prov. 4:25-27 ““Turn your eyes upon Jesus, Look full in His wonderful face. And the things of earth will grow strangely dim, In the light of His glory and grace!”


We see a perfect example of this in 2 Kings 3:15 - Music prepares our hearts to receive the word of God.

-Elisha needed to prune the bad emotions and thoughts he was having with regards to the two Kings he did not respect in order to receive and speak the word of God.

Meditation Steering Wheel

Meditation and a Steering Wheel

Once again in the Hebrew language we have a word with two meanings. The word for "meditation" is higion הגיון from the root of הגה.

The second meaning of this word is a steering wheel or rudder.


First of all, what is the purpose of a steering wheel or rudder? A steering wheel allows a driver to guide his vehicle to follow a desired course. A rudder is also used to steer a boat, ship, or hovercraft on a desired course.

So instantly I see that when meditating, I set the course and I steer my vehicle which is myself. I choose what I will give my mind to and I choose where I will go.

Praise & Worship

Praise & Worship

We need to understand that there is a difference between ‘praise’ and ‘worship’. Basically, or put very simply, "praise" is "to lift one up" and shachah שחה which is often translated as "worship" is "to prostrate oneself before the Lord or lower oneself" as a form of respect and humility.

The word shachah שחה is found in many places. One place is where Abraham saw the three visitors and one of them was the Lord, and he prostrated himself before them (Gen 18:2).

When someone shachah שחה, as Abraham did before the Lord, he does not bow down from his waist, or give a little curtsy like one does before the Queen, but he prostrates himself directly on the ground before the Lord with his nose on the ground.

The word for carpet is shetaiach שטיח. This word is a close relative of shachah and it gives us a clear word picture. Shachah means to prostrate or to lower oneself. A carpet is laid or prostrated upon the floor. By doing this, we realise just how insignificant and powerless we are before Him.

Binding ourselves to God

Binding Ourselves to the Lord

Isaiah 40:31 "But they that wait קוה (qavah) upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint."


Many years ago I heard one speaker explain that ‘wait’ means to wait as you would when waiting for a train. Then on another occasion I heard that to ‘wait’ meant to serve on tables as a waiter would do in a restaurant.

These assumptions happened because the speakers looked at the word ‘wait’ and thought about the English meaning.

The word we should study and look into is the Hebrew word and in this case is qavah קוה. Qavah means ‘hope’ but unfortunately our English word has changed over the years. Hope was once something we could depend on, but today it is more like a ‘wish’. For example “the car is giving me grief. I just hope it will get me home.”

Qavah also means a line, cord, string or a rope. A rope is strong. You can trust it. Consider how a rope is made. Hundreds of strands are used and entwined to make a strong rope. One strand could easily be broken but a strong rope has great strength in its multitude of strands.

We are being told to entwine or bind ourselves to the Lord. Just as rope is made of hundreds of strands, so we are to take the many areas of our lives and bind them to the Lord. As we do this, we will be renewed in our strength. We will mount up with wings as eagles. We will not get weary and faint but will run and walk. Let us bind ourselves to the Lord. He will strengthen us.

The Christian walk is a surrendered walk where we bind ourselves to God in every area of our lives. We give up all the areas that do not please Him and we bind ourselves to Him.

The Lord's Face

The Lord's Face is Upon You

The Aaronic Blessing from Numbers 6:24 reads,

"Yahweh bless you and keep you,
Yahweh make His face shine upon you and be gracious to you,
Yahweh lift up His countenance upon you and give you peace."

What is interesting about this blessing is the revelation that comes from laying it out symmetrically in the Hebrew.

Aaron Blessing Message.jpg

Notice that in the center of this blessing (at the heart of the message) going both vertically and horizontally we read, "Yahweh's face is upon thee".

- The word "bless" can mean both physical and spiritual blessings. This can include long life, health, prosperity, discernment, wisdom, gifts, and talents etc.

- The word "keep" is shamar שמר but it also means to guard, watch over and protect. The Lord just doesn’t give us blessings but He also guards these blessings for us. And of course He guards, keeps, protects and watches over us.

- The word "face" and "countenance" is panim פנים. Panim is not just face. God does not have a face. This word also means Presence. His Presence shines (or אור) on us.

The Lord uses panim פנים again for the second time. This time it says lift His face or Presence towards us. When someone speaks to you, it is only correct that they turn to face you. How rude it is when someone speaks to you but they are eyeing someone else. God gives us His full attention.

- Chanan חנן means "grace" but it also means to encamp machanah מחנה. God just doesn’t bless us and protect us but His Presence shines on us and He encamps with us. He is always with us. These two words (grace and encamp) both come from the same parent root of חנ.

The Lord gives each one of us His full attention as His face is upon us!

The Middle Tree

Hiding in the Middle Tree

In Gen. 3:8 most translations have ‘the man and his wife hid from God "among" the trees of the garden. The word translated ‘among’ is actually betowk בתוך which more literally means ‘in the middle’ and not 'among'. This changes the verse to say that they hid in the middle tree of the garden בתוך עץ הגן betowk etz hagan. The middle tree was the tree from which they took of the fruit and ate. This tree is the tree of the knowledge of good and evil. When God said “where are you?” they may have been hiding in the very tree in which their sinful nature was realized. Sometimes the good and evil things that allure us away from God, end up trapping us. Almost the same Hebrew words are found in Genesis 3:3 “.... of the fruit of the tree which is in the centre (middle) of the garden .... העץ אשר בתוך הגן” haetz asher betowk hagan.

Sometimes we turn to our sin looking for a place of refuge in an attempt to hide from the acknowledgement of the will of our Heavenly Father. And like Adam and Eve, God calls us to come out, as he knows where we are hiding and He desires greater things for us.

My Twin Moses

My Twin Moses

The following is Genesis 1:1 in Hebrew.

בראשית ברא אלהים את השמים ואת הארץ

Now let’s read that backwards from the ה of haarets until the ה of Elohim. I’ve written that portion out for you below:

ה תאוםי משה תאם יה

Now what that says is “Behold my twin (or match) Moses”. Is this a secret code? Te-em תאם means twin, and to be fitted and suited.

These are the things which are lost in translation but brought to life when you learn God’s divine language.

Now, what does it mean that Moses is a twin and of who? Elsewhere in this website I revealed to you how Jesus is found in the very first word and letters of Genesis 1:1. When you study the life of Moses you see that his life very much parallels the life of Jesus. Both were spared as infants. Both were protected in an Ark. One in a basket and the other in a manger. Both were the Saviours of their people. Both performed miracles. And there are many more parallels but I’ll leave you to do the homework.

Jewish people honour Moses as the greatest prophet, but they need to see that he is a twin to Jesus. Jesus is their long awaited Messiah. 

Reading Backwards

Reading Hebrew Backwards

Reading words backward is a practice people apply to the Hebrew as the language at times reveals some interesting insights when it is read backwards. For instance the word for bride in Hebrew is ‘callah’ כלה. Not only does callah כלה mean bride but it also means complete. It probably means that, because a bride completes her husband. God did say in Genesis 2:18 that it is not good for a man to be alone, so He created woman to be his helpmate.

Now if we read callah כלה backwards it would read halak הלכ. Halak means to ‘walk’. Interesting in that the "Bride of Christ" must be found walking with God!

Skip Counting Isa 53

Skip Counting in Isa. 53

Isa. 53 the famous prophetic chapter regarding our Lord's crucifixion has a number of interesting words and sayings found in it if you skip count the letters in the original Hebrew. For instance if you take verses 8-10 and read them in the Hebrew you get the following:

8 מעצר וממשפט לקח ואת–דורו מי ישוחח כי נגזר מארץ היים מפשע עמי נגע למו

9 ויתן את–רשעים קברו ואת–עסיר במתיו על לא–חמס עשה ולא מרמה בפיו

10 ויהוה חפץ דכאו החלי אם–תשים אשם נפשו יראה זרע יאריך ימים וחפץ יהוה בידו יצלח

What I have highlighted here in red is that if you count back by 20 from the yod I highlighted in verse 10 you get the Hebrew letters ישוע שמי which in Hebrew reads "Yeshua shmee" which means "Jesus is my name"! Is this a hidden message? Well here's the strange thing about this chapter if you use this step counting method in the Hebrew, here are just some of the other words that you find:

Nazarene, Messiah, Passover, Galilee, Caesar, Herod, Caiaphas the High Priest, Annas, Mary, disciples, Let Him be crucified, His cross, Lamp of the Lord, Peter, John, Andrew, Thomas, James, Simon, Thaddaeus, Matthias.

FPV and Generations

Full & Partial vowels and the Generations

In Hebrew the word for Generations is "towledowt" it is spelt in the early Hebrew with the full (or "perfect") vowel or "vav":


But what is interesting is that if you look at the 9 places this exact Hebrew word is used in the bible You will see that twice it is spelt with the full vowel (in Gen. 2:4 and in Ruth 4:18) and all the other times it is used the imperfect spelling (or half vowel) is used as the second "vav" is dropped and the "cholem" dot is added above the "dallet" to get the long "o" sound. 



Jewish Christians explain it this way: In Genesis 2:4 the Earth was perfect and Adam had not yet sinned, thus the generations of the Heavens were perfect at this point in time. The subsequent generations or "towledot" of men were imperfect until we come to Perez (the Ruth reference) because it was out of Perez generation that Jesus came. See Matt 1:3.

Jesus is the door

Jesus is The Door

In Hebrew God's sacred name is spelled Yod, Hey, Vav, Hey or יהוה now the only other name in the Bible which contains all these Hebrew letters is the name "Judah" which is spelled in Hebrew יהודה. The only letter that is added to God's sacred name in order to spell Judah is the Hebrew letter "dalet". The interesting thing is that it is through the tribe of Judah that God was revealed through His Son Jesus; And Jesus is "the door" through which we have access to the . John 10:7 & 9 "I am the door". Now the word "dalet" דלת meaning door is constructed from the Hebrew word "dahl" דל  which means "pauper" or "poverty" (Jesus was poor in this life and we are poor spiritually until we meet him). Then the letter "tovדלת is added at the end of this word to form the word "dalet". The tov was originally the symbol of the cross and stood for a covenant. So we were once poor then through the covenant we are given an opportunity to gain access through Christ our door, to God.

Bible Accuracy

The Accuracy of the Bible

In 1 Kings 7:23 there seems at first to be a contradiction that would call into question the accuracy of the Bible.  We are told here and I quote "And he made the Sea of cast bronze ten cubits from one brim to the other it was round completely and five cubits was its height and a line of thirty cubits measured its circumference." Any High School student can tell you something is wrong... If the diameter of a circle is 10 cubits, it's circumference would be  (D x "pi" (3.14159) = circumference). Therefore the circumference of a circle with the diameter of 10 cubits cannot be 30 cubits. Here is where it gets interesting...

If you look at the original Hebrew for this verse you will note what is called a "kethiv" in Hebrew in the margin of this verse. A "kethiv" is a written variation for one of the words found in the text. The word defining the circumference from the text in this verse is the Hebrew word "qaw" but note that here in this verse the word is actually spelt wrong! It has the letter "hey" ה on the end which shouldn't be there! Here it is spelled as "qaw-eh". See the two words shown in brackets in the Interlinear shown below. 

Bible Accuracy.png

The interesting thing is when you look at the Gematria value for each of these words you get: (Note the first letter which is a "vav" ו in each word just means "and" so we will not include the value of this letter.  The ק qoph  = 100; the ו vav = 6; the ה hey = 5. So the incorrect spelling found in the text (with the added "hey") = 111, and the corrected spelling offered in the margin = 106.

So if we correct for the spelling mathematically we get 10 x 3 x 111/106 = 31.41509 cubits for the true circumference (not 30 as seen in the written text. In a circumference of over 46 feet, there is an error of less than a 15000 of an inch!

Satan Pictograph

Satan - pictographic meaning:

The pictographic meaning behind the Hebrew word for Satan is:

"the snake that surrounds and destroys life."

Satan -pictogram.png

Sin - pictographic meaning:

The pictographic meaning behind the Hebrew word for Sin is:

that "Sin is a strong wall that surrounds us."

Sin -pictogram.png
Sin Pictograph
Safe -pictogram.png

Safe - pictographic meaning:

The pictographic meaning behind the Hebrew word for Safe is:

that we are safe when we are "inside a wall that surrounds us (our house)."

Safe Pictograph

Sign - pictographic meaning:

The pictographic meaning behind the Hebrew word "oat" meaning a "sign" is: "God nailed to a cross!"

How Aleph Relates to God

How the Letter Alpeh Relates to God:

Gamatri Value:






Yah                            10 + 5 = 15               The 15th letter of the Torah is an Aleph

YHVH (Yahweh)   10 + 5 + 6 + 5 = 26       The 26th letter of the Torah is an Aleph

El                               1 + 30 = 31               The 31st letter of the Torah is an Aleph

Elohim          1 + 30 + 5 + 10 + 40 = 86    The 86th letter of the Torah is an Aleph

Av (father)                  1 + 2 = 3                  The 3rd letter of the Torah is an Aleph

The Small Aleph of Lev 1

The Small Aleph of Leviticus 1:1

The very first word of Leviticus 1:1 has a shrunken letter aleph in it as the last letter. It is written in the Messiantic text as follows:



The word in Hebrew means "And he called". the Interesting thing is that if the Aleph as I have highlighted many times before represents God and we choose to read this letter as a separate word due to its size being smaller, then in Hebrew we are left with the

remaining letters meaning "And He Honored" or "And He esteemed". The interesting thing is that the Alpeh is not only smaller than the other letters but that it has been elevated to align with the top of the other letters. Thus we may surmise that the hidden message here for the reader is "And He honored God" thus expressing that Jesus who represented God, honored God with his life and was therefore "lifted him up" and "exalted him to the highest place and gave him a name above every name".

Why153 Fishes?

Why 153 Fishes?

When the Bible mentions a specific number there is typically a reason why this is done. In the gospel of John chapter 21 in reference to the miraculous catch of fish it specifically mentions that there were 153 fish. But why? Did someone actually count the number of fish? or, was there a reason this number was offered as a deeper teaching? Over the years I have heard many Hebrew gematria explanations for this number 153 and its connection, from the number representing the Trinity as in the Hebrew that statement, "in the name of the father son and the holy spirit" (שם אב בר רוח הקדש) = 153 to a reference back to Abraham and his wives and children and the blessing of Abraham's promised multitude. (Which I have explained below.) Speculation is interesting to me, and the coincidences of these things are astounding, but unfortunately entirely based in one's personal faith. Takes these coincidences as you will.

Abraham, Ishmael, Hagar  = 153 = אברהם ישמעאל הגר

Abraham, Isaac, Sarah = 153 = אברהם יצחק שרה

Abraham, Medan, Keturah = אברהם מדן קטורה  = 153

Acrostic Prov 30 & Psa 112

Acrostics Prov. 30 & Psa. 112

An acrostic poem is a poem in which certain letters of each line combine to spell out a word, name, or phrase when read vertically. Most often, it's the first letter of each line that spells out the word, but they can be placed anywhere on the line. One form of Biblical Acrostics is when the entire Hebrew Alphabet is used as the foundation to forming a Biblical expression. Some Biblical Hebrew Acrostics are Psalms 25, 34, 37, 11, 112, 119, 145; Proverbs 31.10-31; and Lamentations 1-4.

The interesting thing is that the use of the entire Hebrew alphabet can be used to symbolically express the idea of completion. And we find this in Prov. 30 which is the Biblical description of the perfect woman and Psa. 112 which is the Biblical description of the perfect man. Here the use of Acrostic format is used to help emphasize the completeness that exists in the perfect woman and man.

God and Marriage

God plays a key part in a healthy Marriage

In Hebrew the word for man is  "ish" and the word for woman is "ishah". In Hebrew the two letters that make these words different are the letters "yod" and "hey". These two letters together spell the word "yah" which is one of the names for God. Thus each partner brings and aspect of God into the marriage and and further more if you remove these letters from the Hebrew words for man and woman you are left with the word "aish" which is the Hebrew word for "fire". in other words without God in a marriage, you will have fire or passion, but it is something that burns up consumes and ultimately ends up destroying everything. Thus God needs to be an intricate part of any lasting marriage.

איש = ish = man

אשה = ishah = woman

יה = yah = God

אש = aish = fire

Psa 145

Psa. 145 a typo?

As previously mentioned Psa. 145 is written in what is called acrostic form. Here we find each thought, or in the English, each verse begins with the next letter in the Hebrew alphabet. But there is something interesting here to note. There are 22 letters in the Hebrew alphabet and yet there are only 21 verses in this chapter. Why? well if we look at this chapter in detail what we notice is that up to verse 13 the acrostic is flawless (verse 13 begins with the letter "mem" and thus verse 14 should start with the next Hebrew letter "nun" and yet verse 14 starts with the Hebrew letter "samech" which is the letter after "nun". The letter "nun" appears to be missing. Well for centuries scholars wondered if a varse had been lost the should be placed between verse 13 & 14. In fact it was discovered that the Aleppo Codex which is one of the earliest known manuscripts in fact contains the missing verse between verses 13 & 14 which everyone was looking for and it begins with the letter "nun". It adds the verse, "The Lord is faithful in all His words, and gracious in all His deeds". This verse is missing from most modern bibles.

What is interesting to ponder is why this verse is missing in most modern versions of the Bible. One thought is that the letter nun is actually found in verse 14 along with the Hebrew letter "samech" (the 15th letter) for a very important reason. The Hebrew letter "samech" symbolizes the support of something in verse 14 we find it in the English word translated here as "sustains". For in verse 14 we read "The Lord sustains all who fall," and the English word "fall here is the Hebrew word "nafal" which begins with the Hebrew letter "nun" which means "fall" as in "nephilim" meaning "fallen ones". Maybe this verse is missing for a reason...maybe it is missing to help emphasize that God has forgotten our fall and instead focuses on supporting and sustaining us!

Eden - Pictographic Meaning

Eden — Pictographic Meaning

The Hebrew word "Eden" as in the Garden of Eden is Spelled, Ayin, Dalet, Nun  -  עדן

- The Letter Ayin ע was originally a pictograph of an eye and expressed the idea of "knowing", "experiencing", "to see or understand".

- The Letter Dalet  ד was originally a pictograph of a door and expressed the idea of "entering", of a "pathway", or of the "back and forth movement" of a door.

- The letter Nun ן was originally drawn as a fish or sperm, and held the meaning of "life" and "activity".

Thus the Hebrew word "Eden", pictographically means the "door, to experiencing, life".

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