1Yada Yahowah
Bare’syth
…Beginning
1
Bara’ | Creation
In the Beginning…
One of the most revealing, intellectually stimulating, and least appreciated prophetic passages peers fourteen billion years into our past. It is found in Genesis One – known in Hebrew as Bare’syth – In the Beginning.
In it, Yahowah introduces Himself, explains the creation process, and presents His plan to reconcile our relationship with Him well in advance of humankind collectively walking away. Through brilliant allusions and captivating symbolism, God also chronicles the seminal events of human history – past, present, and future – providing the framework to understand His seven-thousand-year timeline: from life in the Garden of Joy to our scheduled, and impending, return.
In addition to these three essential stories, Yahowah answers mankind’s most important questions: is there a God, and why do we exist? He even provides a precisely accurate portrayal of universal creation and the conception of life, both within the correct epochs of time. In so doing, God proves His existence, demonstrates His role as our Creator, and validates His inspiration of the resulting witness.
It is not uncommon for God to paint several pictures with the same brush. For example, when one reads the story of ‘Abraham and Yitschaq | Isaac on Mount Mowryah | Moriah (meaning: Revere Yah) with a knowledge of archeology and history, it’s apparent that their story, which 2chronicles an actual event in year 2000 Yah (1968 BCE), foreshadows another. And, indeed, their journey culminates with the prophetic announcement that the Passover Lamb would be provided at the opportune time and in this same place. And that is precisely what occurred forty Yowbel / 2,000 years thereafter.
Each word spoken between father and son points to what our Heavenly Father and His Son, Yahowah and Dowd | David, experienced fulfilling the Miqra’ | Invitation to be Called Out and Meet of Pesach | Passover in year 4000 Yah / 33 CE. With this recognition, we come to appreciate that these dates serve as the preeminent meeting times on God’s calendar, such that the parameters of His timeline emerge, enabling us to date the formative events pertaining to our relationship. And it is these same lessons which can be discerned from a thoughtful analysis of Bare’syth / Genesis one.
Another example of a timeline embedded in an inspired account and of three stories existing in one narrative is Howsha’ | Hosea’s marriage to the temple prostitute, Gomer. The betrothal served to acquaint the prophet and Yisra’el, circa 700 BCE, with a tangible means to anticipate the consequence of their infidelity with God. Howsha’s marriage to Gomer, therefore, served as a metaphor, illustrating how the Yahuwdym | Jews (meaning: Related to Yah and Yah’s Beloved) had broken their Covenant relationship with Him. The story also provided Yahowah with an opportunity to explain why He had to divorce His people to remain moral. In addition, this account reveals relevant lessons for us today – particularly for Orthodox Jews whose belief system and culture are very similar to those assailed in Howsha’s open letter to the Northern Kingdom. Finally, Howsha’s troubled marriage presents the framework on which to ascertain the time of Dowd’s arrival as the Pesach ‘Ayil in Yaruwshalaim | Jerusalem (meaning: Source from which Guidance on 3Reconciliation Flows) in 33 CE (Year 4000 Yah) as well as his return with Yahowah in 2033 CE (Year 6000 Yah) for redemption and reconciliation respectively.
There are multiple timelines and simultaneous narratives embedded in Bare’syth / In the Beginning / Genesis One, but the brush strokes are much broader, bolder, and more complex. As is His custom, Yahowah chooses His colors for a reason and shades each word with great precision. Therefore, we will honor this great communicator by examining His selections under the etymological microscope of Hebrew lexicons, allowing us to amplify His message.
Along with what we discover in the expansive examination of these words, I will share the insights which can be derived from them, associating this painting with other illustrations the ultimate Artist has drawn. If nothing else, my commentary will slow us down so that we can reflect on the majesty of our Maker’s message.
However, be forewarned: this chapter on “Existence” requires an additional layer of complexity in the midst of what is already an extremely challenging interwoven tapestry. To comprehend the creative side of Yahowah’s testimony, we will have to understand aspects of the theory of relativity, some physics, astronomy, biology, and evolution, as well as have some familiarity with the fossil record, statistical analysis, the concept of spacetime, and the nature of light. I will do my best to provide the necessary insights for the uninitiated while not boring scientists or overwhelming those who have a limited interest in these discoveries. But no matter where you reside on the spectrum of contemporary scientific awareness, what lies before us is challenging by design.
Before we begin, there is some reassuring news. Yahowah is correct. From His perspective, it took precisely six twenty-four-hour days to create the universe and our 4planet, conceive plant and animal life, and then design ‘Adam to His specifications. And scientists are mostly right. Looking back from our perspective, the inception of the universe occurred between 14 and 15 billion years ago as energy coalesced into matter and time began to flow.
Yahowah is correct in that plants and animals reproduce after their kind, and evolutionists are accurate in saying that species have evolved. Yahowah not only agrees with the concept of the Big Bang, He was the first to use the term. God even uses scientific jargon in His presentation of dinosaurs. His testimony is in complete harmony with the fossil record, especially as it is presented in the Cambrian Explosion 500 million years ago.
Therefore, this scientific review of Bare’syth isn’t going to pit Creationism against the Big Bang and Evolutionary Theory but, instead, demonstrate that they are in accord, right down to the details. The controversy that we have become accustomed to hearing only rages between the advocates of religion and secular humanists. God’s accounting and the evidence are not in conflict, nor is Bare’syth / Genesis contrary to reason.
Yahowah begins His open letter to man with a seven-word instruction. “Ba-re’shyth ‘elohym bara’ ‘eth ha-shamaym wa-‘eth ha-‘erets.” Beyond their meaning, the realization that there are seven words in God’s opening statement is not a coincidence. Every important aspect of Yahowah’s plan, from the duration of the human experience to the creative timeline, from the Shabat | Sabbath to the Miqra’ey | Invitations to be Called Out and Meet, is based upon the formula: one (representing God) in addition to six (representing humankind) equals seven (a perfect relationship and result). Man, a carbon-based 5lifeform (with an atomic number of six), was created on the sixth day. And while there is only one God, with one name and one purpose, without developing a relationship with us, God cannot grow and thus ceases to be infinite. Wanting to experience the joys of raising a family, Yahowah initiated this creative process, emphasizing the one special word among these seven: “bare’syth – in the beginning.”
Translated into English, Bare’syth / In the Beginning / Genesis 1:1 reads…
“In (ba – near, within certain limits of, and in proximity to, regarding the account of) the beginning (re’shyth – at the start of time and the initiation of the process of existence, concerning the first fruits of the labors of the head of the family, while addressing the thing which is of first and foremost importance; from ro’sh – the head, the top and uppermost, the sum and total, first and beginning), the Almighty (‘elohym – God), for accompaniment and association (‘eth – accordingly and therefore, near and in proximity), created (bara’ – conceived and caused a new existence, choosing perfect transformation and birth, planning, preparing, shaping, producing, and fashioning something out of the elements and making it happen) the (ha) spiritual world (shamaym – heavens and abode of God) and (wa) alongside (‘eth – to accompany it as part of a relationship) the (ha) material realm (‘erets – matter, the physical and natural world).”
Sometimes, even within the scale of universal creation, it is the smallest things that are the most revealing. The shortest word, ‘eth, is the only one which is repeated. And yet, it is the only one every religiously and politically inspired translation ignored.
While I did not have to translate either occurrence of ‘eth in God’s opening statement, as ignoring its presence has become scholastically acceptable when rendering ancient Hebrew into English, ‘eth indicates that God was 6“in proximity to” His creation and that He initiated the process for the purpose of “accompaniment and relationship,” and was, therefore, seeking a “close association.” These concepts are germane to our understanding.
By using ‘eth, God makes us aware of His proximity to this creative event. That is exceedingly important because in the presence of great energy, mass, or velocity the rate that time flows slows appreciably. This realization will allow us to correlate a clock on Earth to one at creation and thereby sync the creative timeline using the now-proven Theory of Relativity.
God is also providing us with the reason for creation. He is seeking a relationship and wants to remain in close association with us. This in turn serves to underscore the purpose of the Towrah which is to present the Familial Covenant Relationship.
Speaking of that association, the letters which comprise the Towrah’s first word are telling. In Ancient Hebrew, the alphabet Moseh used to scribe the original autograph of the Towrah, and reading right to left, ba-are’syth reads: . The first letter, Beyth, when used as a preposition means “in” or “with.” Its name is derived from beyth, meaning “home and family.”
Beyth serves as the root of beryth – the Hebrew word translated as “Covenant.” thereby explaining the nature of the intended relationship. That is why the character was originally drawn to depict the floor plan of a home – one with a singular entrance or doorway. Brought together, these concepts convey God opening the door and inviting us into His Home to be with Him and to become part of His Family.
The second letter, a Rosh, originally written , explains how we can avail ourselves of this opportunity. Drawn to depict a human head, the letter indicates that we 7should use our eyes to observe and our ears to listen to what God has to say about His Covenant Home and Family. After we process this information, we can then use our mouths to respond appropriately. Beyond this, Rosh, which is derived from re’sh, reveals that this quest should be our “primary objective and foremost priority” because this is the “first” Family.
The third alphabetic character in Yahowah’s first word to mankind is an Aleph. Initially drawn in the form of a ram’s head , it conveys strength and power in addition to the ability to lead and protect the flock. As such, the Aleph is the first letter in the title God: ‘el – which means “Almighty” and in ‘ab | father.
This brings us to the fourth letter, a Shin. It was scribed to symbolically represent teeth . This was done to depict words and convey language, specifically the nourishment His words provide.
The next letter is a Yowd. It was based upon, and drawn to depict, a yad, the Hebrew word for “hand.” It conveys the idea of reaching out to accomplish something. Especially relevant in this regard, a reveals that God is reaching down and out to us with an open hand because He wants to lift us up and raise us as His children. In particular, the Yowd was not communicated with a closed fist engendering fear but, instead, as an open hand extended in friendship and support.
Lastly, we are greeted by a Theth, presented by a in Ancient Hebrew. This letter was drawn to depict an enclosure, symbolic of God’s protection. Then, the internal marking denotes a signature, affirming that Yahowah signed His name on the Torah’s first word and upon those who have sought His protection.
Re’shyth conveys many pertinent thoughts, including “first and best.” It speaks of “the beginning or initiation of a process.” Its “first fruits” connotation is very significant 8spiritually because it identifies “something of value which is set aside and dedicated to God.”
Re’shyth describes the idea of being the “head of the family.” Also, with regard to Yisra’el and Yahuwdym, who serve as the control group in Yahowah’s revelation, re’shyth means “to make a division and distinction.”
I use the term “control group” because that is the role Yahuwdym perform in God’s unfolding story. By choice and covenant, by word and deed, by land and spirit, they were and remain separate from all others. The Chosen People serve as a living, quantifiable, and documented example of the benefits of choosing to form a Covenant relationship with Yahowah, as well as the consequences of separating from Him. Through these people, we also witness the consequence of foregoing the relationship God prescribed through an ill-fated affinity for the religions and politics of man.
The most significant aspect of re’shyth, and its second most frequent translational rendering, is: “first fruits” – symbolic of reaping the harvest of purified grain [a metaphor for saved souls] and waving a sheaf before Yahowah so that it will be accepted. This Called-Out Assembly known as Bikuwrym (Qara’ / Leviticus 23:9-11) is indicative of men and women being born as children into Yahowah's Covenant Family – something we will learn a great deal about in subsequent volumes.
Suffice it to say for now, as Yahowah’s third of seven Miqra’ey, the Festival Feast of FirstFruits, which is accurately translated as “Firstborn Children,” follows Passover and UnYeasted Bread. It is the first of three harvests of saved souls included in God’s seven-step plan of redemption and reconciliation. It signifies our acceptance before God and our reunification with Him after we accept the gifts of life and perfection represented by the Miqra’ey of Pesach and Matsah. On Bikuwrym | 9Firstborn Children, we are adopted into our Heavenly Father’s Family. Therefore, the first word provides a foreshadowing of Yahowah’s ultimate intent.
Since this is important, let’s linger here a moment longer. The three spring Feasts commemorate actual historical events experienced by the Children of Yisra’el during their rescue from political, religious, economic, and military oppression in Mitsraym | Egypt.
These days are also prophetic, predicting when Yahowah will honor His promise to provide the Covenant’s benefits. They are instructive, too, explaining precisely how God will ransom us from our misguided propensity to be religious.
During the Yatsa’ | Exodus, and during the ultimate fulfillment of the Miqra’ey, the blood of the Passover Lamb was smeared on an upright pole forming the doorway to eternal life. The following day, and as a result of the Feast of UnYeasted Bread, the invasive fungus of yeast was removed from the grain. This is synonymous with the removal of religious and political guilt from our souls. This confers an immortal and perfected status, enabling the beneficiaries to be adopted by God, redeemed and reconciled on the third day in commemoration of FirstFruits.
God used a term that suggests He has a plan to redeem that which He had yet to create, bringing mankind back into eternal fellowship. In many ways, the first word’s diverse meanings summarize all the words which follow.
Continuing to focus on re’shyth, we discover that it is based upon ro’sh, which means “head, top, summit, chief, sum, and beginning.” And in this vein, the “summit” of Mount Mowryah | Moriah (meaning revere Yah) is where God’s beloved Son, Dowd | David, fulfilled Passover and UnYeasted Bread, leading to Firstborn Children so that 10those who accept his sacrifice become perfected and immortal children of God.
In this regard, Yahowah could well be revealing an aspect of creation I’ve long suspected, that the experience for Him and the benefit for us is entirely cerebral and, therefore, something for us to contemplate in our heads. The most fascinating aspect of creation is the thought process which made it possible, both the purpose and expectations. It required precise planning and exacting calculations for the result to serve this purpose. Trying to glimpse into Yahowah’s head, if we may be so bold, is the most interesting aspect of the account of the inception of the universe and conception of life. Why did God do it?
Even for a seven-dimensional being, creating the perfect six-dimensional environment for life and exploration, revelation, interaction, and choice was not easy. It required a multi-variable equation which had to be the most complex ever contemplated. It was not so much the enormous amount of energy needed to accomplish this ambitious goal but, instead, the nature of that energy and how it was applied, in addition to establishing the parameters by which it would interact to form matter.
Then there was the challenge of creating DNA, the three-dimensional language of life. Using it, an endless array of distinct lifeforms was possible. But how would the living interact, evolve, and grow? Especially intriguing, all of this had to be the product of intelligent planning such that the end result would be somewhat predictable and the desired result achieved. And yet, there also had to be an infusion of sufficient chaos to make the process interesting and freewill possible.
At least one iteration of a resulting lifeform would have the capacity to reflect Yahowah’s nature, showing a desire to form a family. Individually, this creature would have the capacity to be upright and observant, thoughtful 11and industrious, and be able to understand spoken and written language while being capable of loving and raising children. And collectively, the focus of God’s intent would possess the capacity for evil.
Then there is the issue of time. As we shall discover, the universe and the life within it were conceived to play out from beginning to end over seven days or some fourteen billion years, depending upon the relative point from which time is experienced. The most relevant lifeform would exist in the ordinary flow of time and yet have a lifespan long enough to come to know his Maker and make a choice regarding Him. It would necessitate creating an aspect of his being capable of experiencing emancipation from the bounds of time should he choose to be elevated beyond 3D and join His Creator in the seventh dimension.
While the result may have been calculable, even foreseeable, Yahowah would refrain from witnessing most of it play out, otherwise; nothing would be gained by it. For the desired relationship to be genuine and meaningful, the future children of the Covenant would have to be capable of making good and bad decisions, accepting or rejecting God, and thus becoming a source of amusement or aggravation.
There would be a beloved child in the midst of it – someone to love and to return his Creator’s devotion – similar to a Father and Son. Indeed, there was. The man in the center of it all, the individual who embodies creation’s purpose, the ultimate recipient of Yahowah’s compassion, is Dowd | David. The more we come to appreciate their relationship, and what they achieved together, the better we will understand the reason we were created.
To this end, Yahowah conceived language and then He used it creatively. Since Hebrew is His chosen dialect, every linguistic nuance of this lexicon is worthy of our 12consideration. In that light, we discover that re’shyth has a scientific connotation in addition to its spiritual meaning. Re’shyth “denotes the point when and where space and time began.” This is something we only came to understand quite recently.
Despite what you may have heard suggesting that scientists dismiss God’s Bare’syth account, the truth is just the opposite. With each new discovery, the position of science is changing. The scientific community has migrated from being in conflict with Yahowah’s 3,500-year-old testimony to being in harmony with it.
Old science has been refuted, not God. For example, throughout the first half of the 19th century, prior to the discovery and acceptance of the redshift found in light was formed by retreating galaxies and the observation of CMB radiation, the overwhelming majority of scientists, some 99% of them, believed the universe was a constant without beginning or end. They claimed that it always existed and was not created. They were obviously wrong.
While Alexander Friedmann was the first to publish a set of equations showing that the universe might be expanding in 1922. Then in 1929, Edwin Hubble proved that the recessional velocity of a galaxy increases with its distance from Earth. He did so based on the idea of a redshift, where the wavelengths of light are stretched when emerging from retreating objects. Then, in 1978, the co-discoverer of CMB emanating from the Big Bang, Arno Penzias, a Jewish physicist, won the Nobel Prize for his affirmation of a creational event.
To capture the moment, England’s most acclaimed astronomer, Arthur Eddington, said, “Philosophically, the notion of a beginning of the present order of Nature is repugnant to me.” The truth is often repulsive to those who focus on the creation rather than the Creator. Yet if they were to change their perspective and observe Yahowah’s 13Torah, they would come to better understand our universe and life in it.
They would have understood long ago that the cosmos had a starting point, a place where space and time began. After all, the truth was revealed nearly three thousand five hundred years before man stumbled upon it. They would know that life was the result of an intelligent design – one commissioned for a particular purpose.
While Yahowah’s creation account isn’t merely a scientific explanation of our genesis, it has proven scientific implications that humankind would not be able to fully appreciate before Einstein’s Theories of Special and General Relativity. They demonstrate that before matter was created through the transformation of energy into mass, there was no time or space. Time began when matter and space were formed. That is precisely what re’shyth reveals: “the initiation of the process of the state of being, the first point in spacetime.”
Consistent with Einstein’s Theory, where light is the universal constant, ‘owr | light was the first thing God made manifest. Like Yahowah, Himself, it exists outside of and beyond the constraints of time. According to Relativity, at the velocity of light, the past, present, and future exist simultaneously. That is why the verb, hayah, “I was, I am, and I will be,” lies at the heart of Yahowah’s name.
God exists beyond the confines of the four dimensions of time and space we understand. When He so chooses, He can see yesterday, today, and tomorrow as if they are all here and now. However, to relate to us and to enter our more finite realm, Yahowah can either use emissaries such as mal’ak or He can convert some of His light energy into matter.
Science has recently come to recognize that all matter is stabilized light. This transformation through the shedding of dimensions and energy from light to matter is 14what enabled a diminished aspect of Yahowah to tread alongside ‘Adam in the Garden of ‘Eden, to meet with ‘Abraham in the Promised Land, and to converse with Moseh while providing His Towrah.
Today, we have an even clearer view of our Creator. We not only have the perspective that history, science, and time provide, but we have unfettered access to the words He shared with these men and with all of His prophets.
Light, like Yahowah, is the universal constant. Light is the purest form of energy. And energy is the source and substance of the physical world. At creation, when energy became matter consistent with Einstein’s E=mc2 (energy is equivalent to mass when matter is multiplied by the speed of light squared), the four-dimensional construct we call “spacetime” began. This is important because everlasting life – the nature of light, the definition of Yahowah’s name, the substance of FirstFruits, and the essence of prophetic revelation – requires a transition from our mortal three-dimensional existence and beyond, to the fourth dimension where time eternally exists in the past, present, and future.
That is not to say that Yahowah and the universe He created are limited to four dimensions. The empirical evidence confirms that there are more. For example, scientists are completely baffled when it comes to explaining the nature of the strongest macro-influence on the universe – gravity – the tendency of matter to attract. And even if we were to stumble on an explanation of gravity’s nature, we would then only understand four percent of the forces influencing our observable reality.
Ninety-six percent of the energy and matter at work in the universe is invisible to our observations. This unknown influence, labeled “dark energy” and “dark matter” provides either a counterforce to gravity, demonstrating a repulsive nature, or just the opposite, keeping things bound together. String Theory suggests this could be the result of 15several more dimensions, albeit within a point and thus acting at the micro-atomic level.
While I could neither fully understand it nor prove it directly, I would not be surprised if there are seven dimensions – Yahowah’s favorite number – with three dimensions intersecting at right angles at the micro level. If that is so, the fifth dimension might explain “dark energy,” the repulsive nature of the unknown force influencing our universe. God might call this dimension bachar | choice, as it provides the ability for us to separate from God if we make light of His gravity. Under this premise, the sixth dimension would be “dark matter” – the unknown source of universal attraction, the tendency of things to draw closer together. He might call it ‘asher | relationship.
The seventh could provide the basis of consciousness and communication, the language of perfect communion, the essence of thought and creativity which binds us together and causes all things to occur. Many aspects of our universe, especially at the subatomic and galactic levels, demonstrate cognitive awareness. Examples of this phenomenon include the fact that light responds differently when it is observed, the half-lives of radioactive decay whereby individual particles demonstrate coordinated behavior, and the ability of living cells to communicate with and influence the behavior of wave particles. Yahowah might call the seventh dimension “the Word” because it brings us to the Spiritual Realm in Heaven.
Before we leave our study of re’shyth, I would be remiss if I did not share that there are many appropriate ways to transliterate the sound of this Hebrew noun in English. Comprised of the letters Rosh, Aleph, Shin, Yowd, and Theth, you will find this word which is pronounced ray·sheeth, conveyed as: resit, re’sit, resith, re’sith, resyth, re’syth, resiyth, and re’siyth in Hebrew dictionaries and lexicons. These are all acceptable 16variations, each transliterating the sounds of the Hebrew letters in an appropriate manner. Some represent the vowels Aleph and Ayin with apostrophes and others do not. Some lexicons transliterate the Hebrew Yowd with an “i,” some with a “y,” while others use both to designate the source of the sound.
Further, while the Hebrew letter Shin is most similar to the English “s,” it usually conveys a “sh” sound. Similarly, the Hebrew Theth is akin to the English “t,” but most often is spoken with a “th” pronunciation. Accordingly, you will find many variations of the same word in this book. Also, so that you know, the use of italics is the customary way to convey foreign words in a translated text. It helps distinguish them from the primary language in which the document is written.
While we are on this subject, I would like to dispel a myth. Scholars will tell you that Hebrew is a consonant-only language, but that is not true. The purpose of this deception is to artificially elevate the status of the Masoretic Text, which is vocalized through diacritical markings, and to underscore the invalid impression that Yahowah’s name is unpronounceable. But in fact, there are five vowels among the 22 letters which comprise the Hebrew alphabet. They are: Aleph, Hey, Wah, Yowd, and Ayin. Yahowah’s name is pronounced using three of these vowels: Yowd Hey Wah Hey ( - hwhy- יהוה) – vocalized: Y·aH·oW·aH. Collectively, there are 260 individuals and places in God’s Towrah and Naby’ which incorporate aspects of Yahowah’s name – all of which can be accurately pronounced.
When read from the perspective of the subject-verb-object sentence structure we are accustomed to in English, ‘elohym is the second word in Yahowah’s opening salvo. It is the plural of ‘el, meaning “almighty, mighty one, deity, or god.” And both ‘el and ‘elohym are based upon ‘elowah. Written right to left in the original Hebrew alphabet it looks 17like this: , or like this in the contracted plural form: .
‘Elowah begins with an Aleph: (א), the first letter of the Hebrew alphabet. In its pictographic form, it represents a ram’s head which symbolizes strength, power, might, and authority. It conveys the will and ability to lead and protect.
The second letter, a Lamed (ל), was drawn in the shape of a shepherd’s staff. It conveys leadership, direction, guidance, nurturing, and protection. Used commonly as a prefix, a Lamed serves as a preposition in Hebrew, communicating movement toward a goal – in this case toward God, Himself.
The Wah (ו), which designates the “o” sound in ‘elowah and is the reason its contracted plural form is pronounced, ‘elohym, resembles a tent peg. This is important because they were used to enlarge and secure the homes of those who first heard Yahowah’s title. These sturdy stakes also secured the Tabernacle, which represented God’s home among His people. Today, as then, the Wah is used as a conjunction and conveys the ideas of increasing, connecting, adding, and enlarging.
In this regard, it is interesting to note that the oldest extant example of the Wah is from the time of the Exodus 3,500 years ago. In this depiction on a lead tablet, the upper portion of the letter was drawn with an enclosed circle rather than the open v shape. As such, it was able to hold the ropes needed to secure a tent.
The final letter, a Hey (ה), was the most elaborate in its detail. Like the Wah, it is found in both Yahowah’s name and His title. The highly distinctive Hey was drawn in the form of a person standing up, pointing and reaching up to the heavens. It screams, pay attention, be observant, and take notice of what God has done and said. Today, hey 18still means “Hey, I’m over here! Look at me! Pay attention!”
To achieve the plural form as it was scribed in the opening line of the Towrah we must add two letters, a Yowd and a Mem . The Yowd , which depicts God’s arm reaching down and out with an open hand, is the first letter in His name | Yahowah. It reveals that God is not only reaching out to us with an open hand of friendship to lead us to Him and to lift us up but also that He, Himself, will engage personally to do this work on our behalf.
The Mem was drawn to show waves on water. The visual image could be of the ruwach, wind and spirit, driving them. Water is not only the universal solvent and shown throughout the Towrah as the source of cleansing, it is also depicted as the source from which life emerged.
Bringing this all together, the characters which comprise ‘elowah, and its contracted plural form ‘elohym, meaning “Almighty God,” paint a picture of Yahowah being supremely powerful while acting in the role of a shepherd who cares for His flock, leading, nurturing, and protecting His sheep. He is focused on enlarging His Family while defending them.
By using the plural form, Yahowah implies that His parental nature as our ‘Ab | Heavenly Father and Ruwach | Spiritual Mother were present at creation. Yahowah will affirm this in His next statement, which focuses on the role of the Spirit during the creative process. It is also something Yahowah’s Son, Dowd | David, confirms throughout his Mashal / Word Pictures / Proverbs. They were written from the perspective of our Heavenly Father and Spiritual Mother to us as God’s children.
While there is only one God, ‘elohym serves to affirm that Yahowah perceives Himself as part of the relationship which is being created through the Covenant Family. 19Reinforcing the single unity of ‘elohym | God and the beryth | Covenant, the verb “bara’ – create” was written in the third-person singular, not plural (i.e., He created, rather than they created).
Speaking of “bara’, it is the lone verb in God’s initial statement to His creation. Its primary meaning is “to create,” both in the sense of “initiating something new which had not been in existence before” and of “renewing and transforming that which already exists.” Consistent with its procreant and regenerative connotations, bara’ conveys: “the choice to transform and to perfect, performing whatever it takes to bring something or someone into a preferred state.” It speaks of “initiating” in the sense of “cutting a covenant,” and of “life’s beginnings,” and thus “birth.”
A composite of bara’s overall influence on Yahowah’s message might read: the Creator chose to begin a relationship, initiating the process by dispatching part of Himself to perform whatever was needed to bring about a preferential state so that we could exist creatively.
By using re’shyth, ‘elohym and bara’, or in Ancient Hebrew – – Yahowah is saying that He wants us to join Him in His Family and that He is first and foremost our Father and our Shepherd, the one who leads us, who protects us, who cleanses us, and who restores and nurtures our life, empowering and enriching us. He is not only introducing us to His Covenant Family, but He has also provided us with His Word, the means to know Him, the means to understand what He is offering, and then respond appropriately.
In the world’s only credible creation account, the Spirit who inspired Bare’syth is putting us on notice: we can accept or reject the claimant and His claims. In the thousands of pages which follow His Bare’syth | Genesis testimony, the Author provides what He deems to be 20sufficient evidence for us to evaluate the veracity of His claims and determine the wisdom of choosing to acknowledge Him as our Creator. What you choose to do with this information is up to you.
The fourth and sixth words in Bare’syth share a common base, ‘eth. As we discussed previously, this Hebrew term doesn’t require translation into English, but since it enhances the content, ‘eth reveals that Yahowah was “in close proximity to” His creation and that He initiated the process for the purpose of “accompaniment and relationship.” He was, therefore, seeking an “‘eth – close association” with its culminating event – the creation of man. ‘Eth can be rendered as “with, among, through, accordingly, and also.” It is derived from ‘owth, meaning “sign or signal,” which is something “to be observed and remembered.” It is related to ‘uwth, meaning “consent,” as in “reaching an agreement.”
The most revealing aspect of ‘eth’s presence, not once but twice in the Creation account, is that Yahowah certifies His proximity to the epicenter of what was about to occur. This is significant because time is relative to the observer. In the presence of tremendous energy or velocity, even mass, the rate at which it flows slows dramatically. By sharing and confirming His location relative to these events with ‘eth, we are able to synchronize a clock on Earth with one at the inception of the universe and thereby validate the timeline Yahowah provided.
Nearly as revealing, albeit in a different way, with the second inclusion of ‘eth, God is conveying the reason He was there in the first place. Yahowah was seeking to create something He did not have and yet wanted. It was the one thing that would make His existence interesting, indeed, meaningful and rewarding. He wanted the very thing He designed us to value above all else: our children. God sought to develop a mutually beneficial and familial 21relationship with humankind. And He wants to remain in close association with us throughout the universe and time.
Pronounced differently, the Hebrew letters in ‘eth (Aleph Taw אֵת) can be rendered as ‘ath, which speaks of a “miraculous sign.” According to the Bare’syth account in particular, it could be considered the most “extraordinary sign.” It is, therefore, indicative of the insights it conveyed in this account – all of which can be corroborated.
Shamaym, Yahowah’s fifth word to mankind, is often used to describe the “heavens – the spiritual abode of God.” It is also the principal Hebrew word to address the “physical universe – the realm of stars.” Both are relevant to the expressed storylines.
Shamaym is based upon a Hebrew root meaning “to be lofty and elevated.” As such, it speaks of God’s plan to elevate us to His spiritual abode.
But more than this, and in recognition that shamaym is the plural of sham / shem, several additional insights are possible. Sham speaks of a “specific place” or “location” which is identified by the “shem – personal and proper name” of its principal occupant and associated with His “reputation and renown.” Sham also serves as the base for two of Yahowah’s most repeated requests: that we “shama’ – listen” to Him by “shamar – observing” His words, “hearing what He has to say by closely examining and carefully considering His testimony.” Shem, shama’, and shamar take us to this sham.
In this regard, the term “anti-Semite” actually means “against the name and place.” The name is Yahowah, and the one He gave His people: Yahuwdym | Jews. The place is Yahuwdah | Judaea and Yisra’el | Israel.
One of the more interesting verifications that shamaym can be used to describe Yahowah’s Home in the spiritual realm is found in the 78th Psalm. There we learn that heaven 22has a doorway – at least metaphorically. Speaking of His frustration over His children’s total lack of appreciation for what He had done for them during the Exodus, their infidelity, rebellion, and overall irritating attitude, we find:
“Yahowah became frustrated…with Yisra’el because they did not trust (‘aman) in God (‘elohym) and did not rely (batah) on His deliverance, freedom, and salvation (yashuw’ah). And yet He had directed (tsawah) the clouds and sky (sachaq) from a higher dimension (ma’al), and He had opened (pathach) the door (deleth) to the Heavens in the Spiritual Realm (shamaym).” (Mizmowr / Song / Psalm 78:21-23)
Consistent with this declaration, Passover is the Doorway to Life in Heaven. It was opened for the Children of Yisra’el the night before the Exodus began and again for all mankind by Dowd when he fulfilled the Miqra’ in year 4000 Yah.
As this Mizmowr / Psalm suggests, God does not ask a great deal of us. But there are some baseline requirements for the relationship to be mutually beneficial. These include walking away from religion and politics, trusting and relying upon Yahowah, and walking to God along the path He has provided so that He can perfect us. In addition, He asks us to observe the instructive conditions of His Covenant – all of which are presented in Bare’syth / Genesis. And it is here that we learn that He wants us to circumcise our sons as a sign to demonstrate that we are set apart unto God and are committed to raising our children within this unique relationship.
The seventh word of God’s first sentence is ‘erets. Its primary definitions include: “land, region, territory, earth,” or “material realm,” which is the preferred rendering in this declaration because it speaks of the physical universe. In this context, ‘erets cannot represent our solar system, the planet, ‘Eden, or Yisra’el because these things wouldn’t 23come to exist for another ten billion years – although they are all derivative parts of the physical universe.
‘Erets is the fourth most prevalent noun in the Towrah and Prophets. It is found an astonishing 2,500 times to describe related concepts which often differ in location and scale. At the heart of ‘erets is a concept both small and large of the “natural material,” especially the “minute physical particles of matter” from which men, the land, earth, and the universe are comprised. Its root means “to be firm,” associating it with that which is tangible, physical, and material as opposed to spiritual. Therefore, in this declarative statement, at this time and in this context, the most natural and appropriate way to distinguish between shamaym and ‘erets, is to differentiate shamaym and ‘erets as the spiritual and material realms.
It is important to acknowledge that the first people who heard this message had no concept of planet Earth, much less any notion of what comprised the other planets, moon, sun, or abundance of stars. It is likely that they would have understood ‘erets as the material world beneath their feet, as the ground itself. And they would have seen the heavens as the opposite of that which they could touch, as the abode of God, and as the place they wanted to be welcomed into at the end of their mortal life.
So long as this distinction was between physical and spiritual, their perceptions would have been accurate and meaningful. And yet today, blessed as we are with a worldview and with a partial understanding of the universe, we can deduce a much bigger and more profound sense of these words. In that way, Yahowah’s Word is meaningful to all people throughout time.
Bringing it all together, the first seven words reveal…
“In (ba – near, within certain limits of, and in proximity to, regarding the account of) the beginning (re’shyth – at the start of time and the initiation of the 24process of existence, concerning the first fruits of the labors of the head of the family, while addressing the thing which is of first and foremost importance; from ro’sh – the head, the top and uppermost, the sum and total, first and beginning), the Almighty (‘elohym – God), in proximity to while closely associated with (‘eth ‘eth – for the purpose of a relationship and close association), created (bara’ – conceived and caused a new existence, choosing perfect transformation and birth, planning, preparing, shaping, producing, and fashioning something out of the elements and making it happen) the (ha) spiritual world (shamaym – heavens and abode of God) and (wa) the (ha) material realm (‘erets – matter, the physical and natural world).” (Bare’syth / In the Beginning / Genesis 1:1)
In this light, let’s take a moment to ponder the massiveness of our earthly spaceship and its intergalactic home. There is a reason for its enormous scale in energy, space, and time. It had to be precisely as it is for us to exist temporally as stardust transformed into life, and for us to have the option to choose greater dimensions, to be reborn in the Spirit of Light.
Should any aspect of the universe as it was conceived differ by so much as one part in a million million million million million million million million million million million million million million million million million million million million (1 in 10120), the ripple effect on every other aspect would cause the cosmos to implode. We could not and would not exist – nor could any form of life. While this does not prove the role of a creator, it does demonstrate just how marvelously creation is tuned for our existence.
In our present form, trapped in the flow of time, humankind will never visit another planet, much less leave our solar system. Three-dimensional mass cannot be accelerated to the speed of light because the faster something moves, the greater its mass becomes. If an 25object were to reach the speed of light, its mass would become infinite, filling the entire universe.
Further, to move an infinite mass would take an infinite amount of energy – more energy than there is in the universe. Therefore, no material object can attain the speed of light, leaving the universal distances at 93 billion light-years across, far too great to navigate – even in a billion lifetimes. Complicating the matter, not only is the preponderance of the known universe beyond our reach, but because the most distant stars are moving away from us faster than the speed of light due to the stretching of space, even if we could travel at the speed of light – a physical impossibility – we still wouldn’t be able to reach them.
Our only hope of exploring the universe is to become greater than we are and eternal like our Creator. When that happens, when we become akin to light, we will embark on a grand voyage. There are over 100 billion galaxies, each averaging 100 billion stars to explore. Many, if not most, are replete with solar systems, planets, and moons.
Therefore, when we avail ourselves of the Covenant’s promises and our souls are empowered such that we become spiritual beings, we will be able to travel through time and thus explore the vastness and brilliance of Yahowah’s creative genius. We will become like God and enjoy the photon’s perspective where, from its point of reference while traversing enormous distances (186,282 miles per second), it requires no time to do so. Since speed is the rate at which an object covers distance over time, when time does not move, the velocity, which is the degree at which the position changes, becomes infinite. From the human perspective on Earth, a photon of light requires 93 billion years to traverse the cosmos, while from the photon’s perspective, it would occur in an instant.
26Not only is the vast scale of our universe instructive, demonstrating the need for a designer, but its minute scale is also thought-provoking. The molecular realm diminishes in scale equally rapidly and marvelously. The micro realm is comprised of molecules, atoms, electrons, and quarks retreating infinitely inward beyond our vision. This suggests that our eternal investigations may one day be limitless in all directions and dimensions. This is why even agnostic scientists are anthropocentric – recognizing that man is actually at the center of the universe with regard to its scale, and that the cosmos was tuned precisely for human existence. But why was it tuned for us and by whom, are the questions we are exploring?
Before we turn the page and consider Yahowah’s second sentence, since our initial chapter was based upon the “creative, renewing, and transforming” aspects of bara’, let’s ponder its implications relative to God’s prime objective: His Covenant. We will be enriched.
Bara’ conveys an essential aspect of the Covenant’s role in Yahowah’s plans. And the best way to understand God’s Word is to observe how He uses His words.
Bara’ was deployed in conjunction with cutting the Covenant in Shemowth / Names / Exodus 34:10. Long after the universe had been created, long after the Covenant had been established with ‘Abraham, and in the immediate aftermath of Yahowah’s liberation of His children from the crucible of human religious and political oppression in Egypt, we find God reestablishing His relationship with beny Yisra’el | the Children of Israel through His prophet and shepherd Moseh | Moses.
The path to bara’ begins…
27“Then (wa – so and in addition), Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration) descended (yarad – He came down, lowered and diminished Himself, and He bowed down, coming from a higher dimension to a lower one) in (ba – within certain limits positioned in proximity to) the visible mass of condensed water vapor (ha ‘anan – the relatively dense and opaque occlusion within the atmosphere of moisture or smoke sufficient to block most of the light, similar to a cloud) and stood (wa yatsab – made a commitment to appear, present Himself, and take a stand) with him (‘im huw’ – in association with him and in a close relationship with him) there (shem – here and by name, close by to be properly known).
And he called out to, summoned, and proclaimed (qara’ – he recited aloud, invited, welcomed, encountered, and announced) Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) by name (ba shem – with the personal and proper designation).” (Shemowth / Names / Exodus 34:5)
If you are accustomed to viewing God from a religious perspective, there are many surprises here. First, God had to diminish an aspect of Himself to meet with a man. Had He not done so, the power of His presence would have incinerated Moseh. According to the implications of yarad and yatsab, Yahowah “diminished Himself” to “take a stand” alongside Moseh, concepts which are incompatible with religion.
Yahowah wants us to pronounce His name, to call out to Him by His name, to summon Him as we come to know Him. Those who do not use His name do not know Him. Those who do not invite Yahowah into their lives by name are estranged from Him.
28Even more than pronouncing Yahowah’s name and calling out to Him, qara’ serves as the basis of miqra’ – the title Yahowah chose to represent His seven “Invitations to be Called Out and Meet.” They provide the path Home, opening the doorway to Heaven.
Now that Moseh had followed God’s instructions, and had summoned God by name:
“And (wa – so) Yahowah (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence) led him so He could send him (‘abar – extended Himself toward him then passed over him to remove his transgressions) on account of and alongside (‘al – along with, before, and by) His presence (paneh huw’ – His appearance).” (Shemowth / Names / Exodus 34:6 (in part))
Passover is the first of seven steps Home. It opens the doorway to Heaven and is required for us to exist in Yahowah’s presence. It was conceived to make us immortal. Here, the root of Pesach, ‘abar, was used to reveal that Yahowah was going to extend Himself to lead Moseh, thereby sending him to liberate His captive children.
The promise of a forgiving and compassionate God offering undeserved and unbounded mercy, who is longsuffering and loving, is neither recent nor religious. He has always been there for us, waiting in His words and ready to respond. These benefits are inherent in the Covenant and describe Yahowah’s primary intent in creation. His desire to share these things is why we exist.
Best of all, the God who conveyed His personality and inner nature to us through Moseh in the Towrah is trustworthy and reliable, dependable and steadfast. He is what He has always been. His offer to provide these benefits remains unchanged and unwavering.
29“And he called out, summoned, and proclaimed (wa qara’ – he recited aloud, invited, welcomed, greeted, and announced), ‘Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence), Yahowah (), Almighty God (‘el – the Mighty One) of benevolent, favorable, and forgiving, compassionate and affectionate relationships (rachuwm – generous and kind, deeply devoted and caring, tender and passionate, advantageous and dedicated personal interactions; from racham – deeply loving and friendly, sympathetic and concerned associations) and genuine mercy (wa chanuwn – in addition to a heartfelt response to intervene and give an undeserved gift to those He befriends, predisposed to bestowing blessings; from chanan – merciful), longsuffering and slow to anger (‘arek ‘aph – patient and enduring, not prone to resentment; persevering), in addition to abounding (wa rab – considerable and abundant, pertaining to the upper end of the scale, tremendously great) in steadfast love and unfailing devotion (chesed – providing benefits, goodness and kindness, enduring affection, and favorable relationships), while completely trustworthy and reliable (wa ‘emeth – true, dependable, honest, sure, supportive, confirming, unwavering, and unchanging, and thus absolutely certain).” (Shemowth / Names / Exodus 34:6)
Moseh knew Yahowah personally. God spoke directly with him. He inspired him to write the Towrah and revealed many prophetic insights through him. Therefore, Moseh’s depiction of Yahowah is as wonderful as it is reliable.
Yahowah, the God of the Covenant, the Voice of the Towrah, our Creator, is “compassionate, forgiving, merciful, patient, devoted, honorable, and dependable.” With the actual, living God being all of these things, what was the purpose of creating religious gods?
30“Loyal love and unfailing devotion (chesed – providing benefits, goodness and kindness, enduring affection, and favorable relationships) spares, protects, and preserves (natsar – watches over, guards, saves, keeps, and maintains within an observant and protective relationship) so that (la – enabling the approach of) the thousands who learn and adopt the instruction as their own (ha ‘eleph / ‘aleph – the thousand-fold who are discerning, and become familiar, then teach the tribes, imparting wisdom through evidence and reason while urging others to respond promptly so as to be increased a thousand-fold) will be raised, supported, sustained, and carried away (nasa’ – will be lifted up and forgiven) from widespread religious rebellion (pesha’ – from societal revolt against the established standard and defiance against the authority figure, from being liable and invalidated as a result of being contrary), from that which distorts, corrupts, and perverts (wa ‘awon – from that which twists and warps and is therefore wrong, depravity from which guilt and punishment are incurred), and from missing the Way (wa chata’ah – as well as from having been on a wrong and incorrect path).
They will be pardoned and vindicated (wa naqah – they will be considered innocent, released from the consequence of what has been done, and not left destitute, they will not be banished or punished (piel infinitive – the individual acquitted is acted upon by God in a demonstrable way)) while counting and recording (paqad – taking stock and inventory of while holding accountable), and not pardoning or forgiving (lo’ naqah – not leaving alone or exempting from punishment), that which corrupts, distorts, and perverts (‘awon – guilt from twisting and warping as a consequence of being wrong) of fathers (‘ab – of parents) on sons (‘al beny – over children), and on their son’s sons (wa ‘al beny beny– with regard to their children’s children) to the third and fourth generation (‘al shileshym wa ‘al ribea’ – 31addressing sons, grandsons, and great-grandsons).” (Shemowth / Names / Exodus 34:7)
One of the benefits of amplification, which is the process of using as many words as are appropriate to convey the full extent of the intended thought, is that when we come upon a word which can be vocalized in different ways, like “’eleph – thousands” and “’aleph – learn,” both connotations can be conveyed. And while God may have intended one over the other, preferring learning and teaching over thousands, both fit the context and both renderings are consistent with Yahowah’s previous and subsequent instructions.
What’s particularly interesting here is that God just provided considerable specificity regarding the three types of crimes which we would otherwise be held accountable: “widespread religious rebellion which leads societies astray,” “distorting, corrupting, and twisting” His testimony, and “missing the way.” If we are among the thousands who adopt His teaching and embrace it, we will be among those He will lift up and raise as His children. What is surprising is how relatively few individuals will capitalize upon His instructions and benefit from the “love” and “mercy” which “spares, protects, and preserves those who are observant in a protective relationship.”
Yahowah etched this same realization in stone as part of His Second Statement. He said that thousands, which among billions is just one in a million, would benefit from His mercy by closely examining and carefully considering the terms and conditions of His relationship agreement. Numbering those who will be saved from man’s oppressive religious schemes in the thousands, as opposed to millions or billions, should send shivers down the spines of religious Jews, Christians, and Muslims. There are millions and billions of them.
32The conclusion of this message is one that mankind doesn’t want to hear. People don’t want to accept responsibility for corrupting and perverting Yahowah’s message with religious schemes or acknowledge the consequence on children into future generations. But Orthodox Jews breed Orthodox sons and daughters. And Christian parents raise Christian children. The same is true with children born into socialist secular Humanist societies.
Yahowah provided and enabled the path from mankind’s oppressive religious and political world to His Home where we can live forever. But the path is narrow, specific, restrictive, and very unpopular. Few find it. Fortunately for you, and for those you love, you are now looking in the right place.
As we move ahead to the next statement, we find that Moseh was pleading with God. He knew that his people deserved to be abandoned for their infidelity. They had acted like today’s Christians, Muslims, and Jews, and had mocked the Creator, and His willingness to save them, by worshiping something they, themselves, had created. He was asking God for forgiveness, for a second chance. And that would require two things: God responding based upon His nature, not man’s nature, and a different attitude toward Him. So…
“Moseh (Mosheh – One who Draws Out) impulsively and anxiously (mahar – hurriedly and emotionally, demonstrating considerable distress regarding the future, while clearly disturbed) inclined himself toward (qadad – may have knelt down as he was motivated by thoughts of) the earth (‘erets – the territory, region, and land) and of his own accord tried to explain (chawah – verbally explained, communicated, and declared with words, independently informing while making known (hitpael imperfect – speaking of his own accord without being 33influenced by anyone, neither being predisposed or assisted in this regard)), (34:8) saying (‘amar – expressing),
‘Please, I am pleading with You (na’ – I am requesting of You because it is my desire), if (‘im – as a concession) I have found (matsa’ – if I have attained) favor (chen – mercy, and considered fondly, deserving compassion) in your eyes (ba ‘ayn ‘atah – in Your sight and from Your perspective), my Upright One (‘edon ‘any – my Upright Pillar and my Foundation, my firm and established base), would You reconsider and travel (na halak ‘edon ‘any – it is my desire and request that You, Sir, walk) in our midst (ba qereb ‘anachnuw – among us)?
Indeed, it is true (ky – because surely), the people (‘am – the members of this family) are stiff-necked, stubborn, and difficult (qasheh ‘oreph huw’ – hard-headed, and harsh, trying and perplexing, obstinate and vehement), but You can forgive (wa salach – You can pardon and remove) our propensity to be wrong (la ‘awon ‘anachnuw – our tendency to pervert the message and engage in depravity, becoming incorrect by twisting, corrupting, and distorting things) and miss the Way (wa la chata’ah ‘anachnuw – regarding our offenses against the standard), and provide us with an inheritance (wa nahal ‘anachnuw – and then You can accept us as Your heirs).” (Shemowth / Names / Exodus 34:8-9)
Moseh was naturally embarrassed for his people, which is why he was so anxious, something Yahowah neither desired nor acknowledged. However, he did not “worship” God as most every English Bible proclaims. This false notion is derived by inappropriately translating chawah as such when its primary meaning is “to tell, to explain, to verbally communicate, announce, inform, and declare,” all of which fit the context.
Moseh was quite literally imploring Yahowah, asking Him to forgive one of the most inappropriate and revolting 34acts in human history. After being miraculously freed from the most powerful and oppressive nation on Earth, the Children of Yisra’el showed their true nature by creating and worshiping a false god.
Speaking of fraudulent representations, our ears are more accustomed to hearing “my Lord,” a translation of ‘adony, than they are to hearing “Upright One” or “Upright Pillar,” which are from ‘edon. ‘Adon and ba’al mean “lord” in Hebrew, and because they serve to define Satan’s ambition, Yahowah uses them as the Adversary’s name and title. ‘Edown speaks of the “Upright Pillar” of cloud and then of fire which traveled with the Children of Yisra’el from this day forward, honoring Moseh’s request.
More telling still, ‘edown is descriptive of the upright pillar placed in the center of the Tabernacle of the Witness. Therefore, in this case, the more familiar “‘adony – my Lord” depiction is “‘awon – an errant corruption” which causes people to “chata’ah – miss the Way.” And the “‘edon – Upright One” designation is the only one who can “naqah – forgive and pardon” us.
Before we move on, let’s consider Moseh’s evaluation of the Yisra’elites in his company circa 1450 BCE. He said, “Indeed, it is true that the people are stiff-necked, hard-headed, and stubborn, both perplexing and obstinate.” It would be fair to say, at least considering how few Yahuwdym | Jews acknowledge Yahowah and follow His guidance, that not much has changed in the past three and a half millennia other than that the relationship has degraded politically and religiously.
Yet even then, as now, Moseh recognized that Yahowah “can forgive our propensity to be wrong and miss the Way.” Should we do our part, Yahowah remains willing and able to “provide us with an inheritance” – one we find by engaging in the Covenant.
35This enlightening excursion brings us to the passage in which Yahowah used “bara’ – create” in conjunction with trying to reestablish His Covenant with children who had already turned their backs on Him. So, long after the universe had been created, long after the Covenant had been established with ‘Abraham, and in the immediate aftermath of His children’s rebellion, we find God renewing His relationship with His wayward family. And in this declaration, we find Yahowah doing far more than Moseh had asked…
“And He said (wa ‘amar – then God replied), ‘Behold, here and now (hineh – look up and pay attention), I am cutting (‘any karat – I am establishing by confirming through separation) a Familial Covenant Relationship (beryth – a family agreement based upon a binding oath and promise; from beyth – family and home) and conspicuously announcing it before (neged – in the presence of) all of your people (kol ‘am ‘atah – your entire family).
I will act and engage, doing (‘asah – I will perform, bringing about) wonderful and marvelous things (pala’ – amazing and extraordinary acts which are awe-inspiring to fulfill that which is exceedingly special) which relationally (‘asher – to show the way to the benefits of the relationship and provide guidance to get the greatest joy out of life) have not been conceived nor created (lo’ bara’ – have not been begotten or fashioned, nor have they previously existed) throughout the earth (ba kol ‘erets – in all the material realm) nor among any of the people from different races and places (ba kol gowym – in any other nation or ethnicity).
And the entire family (wa kol ha ‘am – so all of the people) will see (ra’ah – will be shown, consider, and perceive (qal perfect – literally at this moment in time)) who (‘asher – is leading the way to the blessings and benefits of the relationship) is in your midst (‘atah ba 36qereb – is among you): Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence), He is doing this work (huw’ ‘eth ma’aseh – He is engaged, expending the energy to accomplish what must be done).
Indeed (ky – truthfully and by contrast) it will be awe-inspiring (yare’ huw’ – it will be awesome, engendering respect and reverence) what I will do when engaged and acting with you to lead you along the proper path (‘asher ‘asah ‘im ‘atah – what, to show the correct way to receive life’s most rewarding benefits I will bring about and accomplish in conjunction with and together with you (qal participle masculine singular absolute – Yahowah acting alone will literally accomplish such that He is described and known by His actions)).’” (Shemowth / Names / Exodus 34:10)
Yahowah was not kidding. This is the most extraordinary response a beggar has ever received. Moseh had pleaded with God, imploring Him to overlook the fact that the Children of Yisra’el had left Egypt, but not their gods. He somehow knew that, in spite of the people’s obstinance, Yahowah had a plan to resolve their propensity to miss the way. Sure, they were dead wrong, but God could make them right such that they could still be His heirs. He had implored God to continue with them, and God said that He would do far better than that. He would reconcile the relationship such that they would remain His children.
Yahowah conceived the work He was going to do on behalf of the Covenant and His Family long before this announcement, so the only thing “new” was that His means and methods were previously unknown within the human experience. No pagan god had ever bowed down to or suffered for man, but the only real God would do these wonderful and amazing things.
37Yahowah’s most “marvelous and astounding” deed was His willingness to support the decision His Son had made to save his people. Dowd would offer to burden his soul with our guilt, taking it to She’owl to personally pay the price required to enable our reconciliation. It is the most amazing episode in the Greatest Story Ever Told.
