Sunday, June 20, 2021

The Time Past Plan of Yahuah

 

Exo 4:10  And Mosheh said to יהוה, “O Adonay, I/anoki am not a man/aysh H376 of words/dabar H1697, neither/gam H1571 like in/man H4480 time past/temol H8543 neither/gam H1571 like in/man H4480 the third day/shalsham H8032 neither/gam H1571 like in/man H4480 since/az H227 You have spoken to Your servant, for I am heavy/kabad H3515 of speech/peh H6310 and heavy/kabad H3515 of tongue/lashun H3956.” 

Exo 4:11  And יהוה said to him, “Who has made/shum H7760 man’s/adam H120 mouth/peh H6310? Or who makes dumb/alam H483, or deaf/charash H2795, or seeing/paqach H6493, or blind/aur H5787? Is it not I, יהוה

Exo 4:12 “And now, go, and I shall be with your mouth and teach you what to say.” 

When Masha told Yahuah that he is not a man of words and of slow speech and slow of tongue, the English language doesn’t bring out the intended meaning

Masha was telling Yahuah he is not a man in line as prophets speaking His words and he is neither like yesterday (temol) and neither from the third day/past (shalsham), they have translated the word shalsham as ‘before’ which is incorrect

Hebrew text: lo’ ‘ish/ אישׁ d’barim/דברים ‘anoki gam mi temol/מתמול gam mi shalsham/משׁלשׁם Gam/גם maaz / מאזal/אל  abadak/עבדך kay/כי kabad/כבד pah/פה ukabad/וכבד lashun/לשׁון anoki/אנכי

 

Ex4:10 Then Mosheh said to Yahuah, Please, Adonai (my Master), I am not the man of words, even from yesterday/temol, even from the third day/shalsham, since You have spoken to Your servant; for I am slow of speech and slow of tongue

So, what is Masha actually saying here doesn’t make sense unless we see Masha saying about ‘even from the third day’. Does it mean that Masha was 3 days since Yahuah spoke with him from the burning bush or was he saying he was three days on the mount when Yahuah spoke with him?

There are 2 translations to the text:

1.       neither before (mi temol/מתמול) nor since past times You have spoken to Your servant (gam mi shalsham/משׁלשׁם Gam/גם maaz / מאזal/אל   abadak/עבדך               (

2.      neither before (mi temol/מתמול) nor since You have spoken to Your servant even from the third day.

Examples:

Gen 31:3 And יהוה said to Ya‛aqo, “Return to the land of your fathers and to your relatives. And I am with you.” 

Gen 31:4 And Ya‛aqo sent and called Raěl and Lě’ah to the field, to his flock, 

Gen 31:5 and said to them, “I see your father’s face, that it is not toward me as before/temol H8543 shalsham H8032, but the Elohim of my father has been with me. 

If you notice the Hebrew text above says ‘temol shalsham’ but English translates it once as ‘before’ rather than twice  ‘before/temol before/shalsham’ as it would sound absurd as both the words mean ‘yesterday/time past/day before’ but the word shalsham unlike temol also means ‘three days/third day’

Exo 5:7 “You are no longer to give the people straw to make bricks before/temol H8543 shalsham H8032 Let them go and gather straw for themselves. 

 

Exo 21:29  “However, if the ox was in time past/ temol H8543 shalsham H8032 in the habit of goring, and its owner has been warned, and he has not kept it confined, so that it has killed a man or a woman, the ox is stoned and its owner also is put to death. 

Deu 4:42 for a manslayer to flee there, he who unknowingly murdered his neighbour, without having hated him in time past/ temol H8543 shalsham H8032, and might flee to one of these cities and live: 

Deu 19:6  lest the revenger of blood, while his displeasure is hot, pursue the man-slayer and overtake him, because the way is long, and shall strike his being, though he was not worthy of death, since he had not hated him before/ temol H8543 shalsham H8032,. 

Jos 3:4 “Only, keep a distance between you and it (ark of the covenant), about two thousand cubits by measure. Do not come near it, so that you know which way to go, for you have not passed over this way as in time past/ temol H8543 shalsham H8032.” 

Jos 4:18  And it came to be, when the priests who bore the ark of the covenant of יהוה had come from the midst of the Yarděn, and the soles of the priests’ feet touched the dry land, that the waters of the Yarděn returned to their place and flowed over all its banks as before/ temol H8543 shalsham H8032.” 

Rth 2:11  And Bo‛az answered and said to her, “I have been told all that you have done for your mother-in-law since the death of your husband, and how you have left your father and your mother and the land of your birth, and have come to a people whom you did not know before/ temol H8543 shalsham H8032.  

1Sa 4:7 the Philistines were afraid, for they said, “Elohim has come into the camp!” And they said, “Woe to us! For it has never been like this as in times past/ ethmol H865 shalsham H8032

1Sa 10:11 And it came to be, all who knew him formerly/ ethmol H865 shalsham H8032 looked and saw that he prophesied among the prophets. So the people said to each other, “What is this that has come upon the son of Qish? Is Sha’ul also among the prophets?” 

1Sa 14:21 And the Hebrews who were with the Philistines before that time/ ethmol H865 shalsham H8032 , who went up with them into the camp, turned round, they too, to be with Yisra’ěl, who were with Sha’ul and Yonathan. 

1Sa 19:7 Yehonathan then called Dawi, and Yehonathan told him all these words. So Yehonathan brought Dawi to Sha’ul, and he was in his presence as before/ ethmol H865 shalsham H8032

1Sa 21:5 And Dawi answered the priest, and said to him, “Truly, women have been kept from us about three days/ temol H8543 shalsham H8032since I came out. And the vessels of the young men are set-apart, and it is an ordinary mission, and also, it was set-apart in the vessel today.” 

2Sa 3:17 And Aněr had a word with the elders of Yisra’ěl, saying, “In time past/ temol H8543 shalsham H8032.   you were seeking for Dawi to be sovereign over you. 

2Sa 5:2 “As in times past/ ethmol H865 shalsham H8032, when Sha’ul was sovereign over us, you were the one who led Yisra’ěl out and brought them in. And יהוה said to you, ‘Shepherd My people Yisra’ěl, and be ruler over Yisra’ěl.’’

2Ki 13:5 And יהוה gave Yisra’ěl a saviour, so that they came out from under the hand of Aram. And the children of Yisra’ěl dwelt in their tents as before/ temol H8543 shalsham H8032

1Ch 11:2 “Also, in time past// temol H8543 shalsham H8032, even when Sha’ul was sovereign, you were the one who led Yisra’ěl out and brought them in. And יהוה your Elohim said to you, ‘Shepherd My people Yisra’ěl, and be ruler over My people Yisra’ěl ”

Temol H8543 from H865 ethmol/ אֶתְמוֹל has the root words mal which means speak and mul H4135 which means circumcise

And the word ethmol H865 has the words eth H853/alaph tau mul/ H4135 which means circumcise

Mul H4136: The front of time or a place. The past is seen as "in front" in ancient Hebrew thought because the past can be seen while the future is unseen and therefore behind.

Shaul the emissary speaks of the circumcision made without hands (Col 2:11) in putting off the body of the sins of the flesh by the circumcision of Mashiyach.

Col 2:11  In Him you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, by the circumcision of Messiah, 

Col 2:12  having been buried with Him in immersion, in which you also were raised with Him through the belief in the working of Elohim, who raised Him from the dead. 

The word ‘mul’ shows us the past as seen in the front/end just as Yahuah says that He is the one declaring the end from the beginning and from old that which has not yet been done.

Isa 46:9  “Remember the former events of old, for I am Ěl, and there is no one else Elohim, and there is no one like Me, 

Isa 46:10  declaring the end from the beginning, and from of old that which has not yet been done, saying, ‘My counsel does stand, and all My delight I do,’ 

Heb 11:3 By belief, we understand that the ages were prepared by the word of Elohim, so that what is seen was not made of what is visible. 

Rom 4:17  as it has been written, “I have made you a father of many nations”  in the presence of Him whom he believed, even Elohim, who gives life to the dead and calls that which does not exist as existing,

Everything Yahuah made was made out what was not seen but only to Him as for Him what doesn’t yet exist exists according to His purpose.

Hence, the word Temol which has the TAU which points to the stake/covenant and is the last letter in Abary & the ‘mul/circumcision’ shows us the ‘Covenant circumcision’ from the beginning which the remnant in Mashiyach would attain to with the circumcision not made with hands by the circumcision of Mashiyach. Remember, we just understood the word ‘mul’ as the front of time or a place. The past is seen as "in front" in ancient Hebrew thought because the past can be seen while the future is unseen and therefore behind.

1Sa 21:5 And Dawi answered the priest/Achiymalak, and said to him, “Truly, women have been kept from us about three days/ temol H8543 shalsham H8032since I came out. And the vessels of the young men are set-apart, and it is an ordinary mission, and also, it was set-apart in the vessel today.” 

When David asked the shew bread for himself and for his men from the priest Achiymalak, he said women have been kept away from them about 3 days translated from ‘temol shalsham’. To translate ‘temol shalsham’ as ‘past time’ would be absurd as it would mean they would never have touched a woman. Unless we understand the text that Mashiyach quoted about David and his men ‘while Ebyathar was high priest’ we could never understand the meaning of the text in the right context.

Who was Ebyathar? Doesn’t 1 Sam 21 state that it was Achiymalak the priest who gave him the shew bread? The text needs to be reconciled as Ebyathar was son of Achiymalak and when Shaul had the priests killed for conspiring against him in siding David when Ahiymelek gave him and his men shew bread and sword of Goliath, Ebyathar was the high priest who fled to David for safety.

Mar 2:23 And it came to be that He went through the grain fields on the Sabbath. And as they went His taught ones began to pluck heads of grain, 

Mar 2:24 and the Pharisees said to Him, “Look, why do they do what is not right on the Sabbath?” 

Mar 2:25 And He said to them, “Have you never read what Dawi did when he had need and was hungry, he and those with him? 

Mar 2:26 “How he went into the House of Elohim, while Eyathar was high priest, and ate the showbread, which is not right to eat, except for the priests, and he gave it also to those who were with him?” 

Mar 2:27 And He said to them, “The Sabbath was made for man, and not man for the Sabbath.

And the feeding of shew bread which was only rightful for the priests given to David and his men who were Yahudites and not priests is tied to Mashiyach’s disciples who ate from the corners of fields which was for the poor on Shabbath, because this was allowed even on Shabbath on Shabbath nowhere Torah says the poor cannot be fed. Torah Infact commanded that every grain field should have corners to be kept for the poor of the land to eat. Mashiyach was the seed of David and sprang up from Yahudah and tribe which Masha never mentioned concerning priesthood.

Heb 7:14 For it is perfectly clear that our Master arose from Yahuah, a tribe about which Mosheh never spoke of concerning priesthood, 

David eating the shew bread was definitely allowed as there was a change of priesthood to the Malchitsedeq priesthood of Mashiyach which was an ancient Abaryt thought as the past is seen as "in front" because the past can be seen while the future is unseen and therefore behind. It was the Shabbath and the phrase ‘’ and also, it was set-apart in the vessel today’’ In 1 Sam 21:5 shows us exactly this that David knew that the shew bread was set apart in the vessel today i.e. Shabbath, because every Shabbath the shew bread was changed in the house of Elohim.

1Sa 21:5 And Dawi answered the priest, and said to him, Truly, women have been kept from us about three days since I came out. And the vessels of the young men are set-apart, and it is an ordinary mission, and also, it was set-apart in the vessel today.” 

Lev 24:5 “And you shall take fine flour and bake twelve cakes with it, two-tenths of an ěphah in each cake. 

Lev 24:6 “And you shall set them in two rows, six in a row, on the clean table before יהוה

Lev 24:7 “And you shall put clear frankincense on each row, and it shall be on the bread as a remembrance portion, an offering made by fire to יהוה

Lev 24:8 “On every Sabbath he is to arrange it before יהוה continually, from the children of Yisra’ěl – an everlasting covenant. 

Lev 24:9  “And it shall be for Aharon and his sons, and they shall eat it in the set-apart place, because it is most set-apart to him from the offerings of יהוה made by fire – an everlasting law.” 

 Hence, the thought of staying away from women for temol shalsham/as in past times, translated here as ‘three days’ for those who obeyed Yahuah’s Torah is tied to be able to keep the Shabbat qodesh/set -apart to Yahuah as there would be no law applicable of being unclean until evening or touching a defiled bed of a woman menstruating or emission which defiles by lying with a woman.

Hence, the ethmol/temol shalsham relates to a known past time where it indicates an event in the past time which is in the present and also in the future unseen.

 

  The three days/past time (ethmol/temol shalsham) in Masha’s account, he speaks prophetically without knowing which he would record later in the scroll of Genesis which Yahuah revealed to him about the third day in scripture and we must turn to Genesis chapter 1 to see what happened on the third day.

Gen1:9 Then Elohim said, Let the waters below/tachath H8478 the heavens be gathered into one place/maqom H4725 achad H259, and let the dry land/yabashah H3004 appear; and it was so.

Gen1:10 And Elohim called the dry land/yabashah H3004 earth/arets H776, and the gathering of the waters He called seas/ miq’weh hamayim qara’ yamim; and Elohim saw that it was good.

Gen1:11 Then Elohim said, Let the earth sprout vegetation: plants yielding seed, and fruit trees on the earth bearing fruit after their kind, whichever seed in them; and it was so.

Gen1:12 And the earth brought forth vegetation, plants yielding seed after their kind, and trees bearing fruit, whichever seed is in them, after their kind; and Elohim saw that it was good.

The waters/mayim below the hashamayim he gathered in one place/maqom achad

Gen1:13 And there was evening and there was morning, a third day/yom sh’lishi.

Maqom H4725 -a place one rises up to

Psa 104:5  He established the earth on its foundations, So that it would not totter forever, 

Psa 104:6  You covered it with the deep as with a garment; The waters stood above the mountains. 

Psa 104:7  At Your rebuke they flee; At the voice of Your thunder they hurry away. 

Psa 104:8  They go up the mountains; They go down the valleys, To the place which You founded for them. 

Psa 104:9  You did set a boundary, they do not pass over, They do not return to cover the earth. 

Scripture records that Yahuah established the formless and void earth with a foundation and covered it with the deep. We the same in Genesis 7:11 when he brought the flood on the earth, the fountains of the deep were broken up.

Gen 7:11 In the six hundredth year of Noa’s life, in the second new moon, the seventeenth day of the moon, on that day all the fountains of the great deep were broken up, and the windows of the heavens were opened.

Here we understand that the dry land that appeared was out of the waters as the foundation pillars were laid and the word maqom shows us exactly this. Maqom achad is an affirmation as the Psalmist says ‘’ He established the earth on its foundations, so that it would not totter forever’’

What has all this got to do with what Masha is saying? Hold on, getting to it.

The dry land/yabashah has the word yabash H3001 rooted in it which means ‘withered/ashamed/confused’

Aluahym made the land in a thirsty like condition and hence, He sends the rain to water it, to groom the ground with the herbs and plant life which also was made on the third day and he began with the seed.

Yom H3117 translated as day also means figuratively (a space of time defined by an associated term), (often used adverbially): - age, + always, + chronicles, continually (-ance), daily

Hence, we can see Yahuah chronologically placed the elements according to the time of life and not limited to a 24 hours period termed as day. Firstly, He being infinite took a finite position in creation as the Alaph Tau, Rishon Akharon/First and the Last defining a period. While He did create everything in 7 days as defined in Genesis as ‘evening and the morning’ but He related everything to Himself as Yahusha (Yahuah is Salvation) in a period/time of life as seen ‘In the beginning/Barashaiyth’ and as Yahuchanan in his besorah records ‘’In the Beginning was the Dabar…’’ John 1:1

Masha is relating to not being the man of dabaryam/man of words as yesterday/time past (temol)

Coming back to the Genesis 1 text of the third day.

Gen1:10 And Elohim called the dry land/yabashah H3004 earth/arets H776, and the gathering of the waters He called seas/ miq’weh hamayim qara’ yamim; and Elohim saw that it was good.

Yahuah qara/called gathering of waters as seas. The word used here is ‘miqveh’ and miqveh is ‘gathering of waters’ for washing.

What's a mikvah? A mikvah is a pool of water — some of it from a natural source — in which observant married Yahudite women are required to dip once a month, seven days after the end of their menstrual cycle. In ancient times, the mikvah was most commonly used by women -- and men -- for ritual cleansing after coming in contact with dead body. Today, traditional immersion is usually explained as a spiritual purification, to mark the passing of potential life that comes with each menstrual cycle.

Jer 17:13 O Yahuah, the expectation/maquah H4723 of Yasharal, all who forsake You shall be put to shame. those who turn away on earth shall be written down, because they have forsaken the fountain of living water, even Yahuah.

 

Maquah H4723 means a gathering/collection of water. It comes from the root word H6960 ‘quah’ which means to ‘to wait or eagerly for’

Mem in paleography is a picture of waters and the picture is of a ‘spiritual cleansing’ in the waters. The first time the words ‘quah’ and ‘maquah’ are used is in Gen 1:9,10

 

Yahuah first divided the waters from the waters and then gathered the waters below the expanse in one place



The Torah came with instructions stating any dead swarming/creeping things which fall into earthen vessel, clothing, skins or sack shall be unclean, including anyone touching the dead carcass but the spring or a cistern collecting/maquah water shall be clean.

 

 

Lev 11:36 But a spring or a cistern collecting/maquah H4723 water shall be clean, though the one who touches their carcass shall be unclean.

 

The Yahudites call this ritual cleansing in fresh spring water as ‘miqveh’. The Pool of Siloam בריכת השילוח, Breikhat Hashiloah was a rock-cut pool on the southern slope of the City of Daud, the original site of Yerushalayim, located outside the walls of the Old City to the southeast. The pool was fed by the waters of the Gihon Spring, carried there by two aqueducts.

 

The Pool of Siloam was first built during the reign of Hezekiah (715–687/6 BCE), to provide a water supply inside the City to protect it from a siege. The pool was fed by the newly constructed Siloam tunnel. Prior to this, the Gihon Spring had emptied in a large open basin at its source, before being conveyed to the City by an aqueduct. This basin is sometimes known as the Upper Pool (2 Kings 18:17Isaiah 7:3).

 

Gen 2:13 And the name of the second river is Gion, it is the one surrounding the entire land of Kush. 

According to the basarah of Yahuchanan, Yahusha sent "a man blind from birth" in order to complete his healing. As a freshwater reservoir, the pool would have been a major gathering place for Yahudites making religious pilgrimages to the city. Some scholars, influenced by Yahusha commanding the blind man to wash in the pool, suggest that it was probably used as a mikvah (ritual bath).

 

Joh 5:1 After this there was a festival of the Yehuḏim, and יהושע went up to Yerushalayim.

Joh 5:2 And in Yerushalayim at the Sheep Gate there is a pool, which is called in Heḇrew, Bĕyth Chasda (house of mercy), having five porches.

Joh 5:3 In these were lying a great number of those who were sick, blind, crippled, paralysed, waiting for the stirring of the water.

Joh 5:4 For a messenger was going down at a certain time into the pool and was stirring the water. Whoever stepped in first, then, after the stirring of the water, became well of whatever disease he had.

 

There was a pool in Beyth Chasda H2617 (בית חסד/חסדא), meaning either house of mercy or house of grace. In Hebrew the word could also mean "shame, disgrace" (H2616 as used in Proverbs 25:10) . This dual meaning may have been thought appropriate, since the location was seen as a place of disgrace due to the presence of invalids, and as a place of grace due to the washing of the sacrificial sheeps pointing to Yahusha the Lamb. Like the pool of Shiloach this pool of Beyth Chasda also was constructed in the eighth century BC during the reign of King Hezekiah, and an upper pool in the area of Beyth Chasda is the one mentioned in the 2 Kings 18:17; Isaiah 36:2. These were a pair of pools (pool of Shiloach and Beyth Chasda), an upper and a lower division of one large pool except that the pool of Shiloach was fed by the Gihon Spring while the water supply at Beyth Chasda was provided by rain. This pool of Beyth Chasda system may have been constructed in order to collect water for the washing of the sacrificial sheep as Yahuchanan mentions Sheep and Nehemiah mentions the rebuilding of the Sheep Gate. The Gate in John 5:2 was added by the translators to make sense because Nehemiah records of the Sheep Gate being repaired/rebuilt. The association with the washing of the sacrificial sheep could also be the origin of the sheep pool references.

 

Neh 3:1 And Elyashiḇ the high priest rose up with his brothers the priests and built the Sheep Gate. They set it apart and set up its doors, even as far as the Tower of Ḥanan’ĕl they set it apart, as far as the Tower of Hanane’ĕl. 

 

Nehemiah doesn't record of this pool of Beyth Chasda but it surely would have been there as Yahuchanan/John records it

 

Joh 5:2 And in Yerushalayim at the Sheep Gate there is a pool, which is called in Heḇrew, Bĕyth Chasda, having five porches.

 

John 5:4 is a disputed verse as many translations like NIV, ESV, RSV etc. omit this verse because they state the oldest Greek manuscripts don't have this verse and also that the angel coming to stir the water was a superstition.  Most of these translations rely on the Wescot-Hort translation where many verses in the NT were removed. Also this verse is missing in the Old Syriac Curetonian Gospels in Aramaic dated to the 4th century AD. But the Khabouris codex which is the handwritten oldest copy of the Aramaic version dated 165 AD is the oldest manuscript of the NT includes this verse. 

 

The pen of the scribes deleted this verse and put it in the column because of the superstition of an angel coming and stirring the water. There is no OT reference mentioning of any such miraculous healing water. The stirring would have been a superstition as the water would have bubbled when the stream flowed into the pool which the sick lying there who were blind, crippled, paralyzed (John 5:3) held on to the belief that and angel came and stirred the water and that the first one entering would be healed. There is no evidence of anyone who was ever healed in that pool. But nevertheless, the verses exists but needs to be looked closely as to why out of hundreds lying there only one would be healed in a certain season?

 

The man crippled for 38 years came there with hope of being healed and when Yahusha asked him whether he wants to be healed he only stated his facts based on his belief of what he must have heard of the water being stirred by an angel.

 

Joh 5:7 The sick man answered Him, “Master, I have no man to put me into the pool when the water is stirred, but while I am coming, other steps down before me.” 

 

This pool of Beyth Chasda was not like the Pool of Shiloach because the Pool of Shiloach was fed by the spring water of Gihon and Beyth Chasda was fed by the rainwater harvested. None of these waters had any healing power and there is no record of anyone being healed by these waters, these pools stood pointing symbolically to the river of life flowing from the throne of Yahusha in New Yerushalayim. The power to heal was in Yahusha who asked the blind man to wash/rachats in the Pool of Shiloach and he came back seeing and the man 38 years paralyzed was healed without entering into the pool of Beyth Chasda. The superstition of Beyth Chasda was running water/living water/chay would have been because these waters as Pool of Shiloach were used to wash oneself and sheep whom the worshipper brought, who came to the temple to worship. The fleshly people looked to the physical benefits while the waters stood for a spiritual cleansing, and hence Yahusha's healing had a deep spiritual meaning.

 

Joh 7:2 And the festival of the Yehuḏim was near, the Festival of Booths/Sukkot. 

 

John 7:37 Now on the last day, the great day of the Feast, Yahusha stood and cried out, saying, “If anyone is thirsty, let him come to Me and drink.”

John 7:38 “He who believes in Me, as the Scripture said, ‘From his innermost being shall flow rivers of living water.’”

John 7:39 But this He spoke of the Ruach, whom those who believed in Him were to receive; for the Ruach was not yet given, because Yahusha was not yet glorified. 

The Torah portions also speak of the cleansing in running water of those who were unclean

 

 

Lev 14: 4  then the priest shall command, and he shall take for him (LEPER) who is to be cleansed two live and clean birds, and cedar wood, and scarlet, and hyssop.
 5  “And the priest shall command, and he shall slay one of the birds in an earthen vessel over running water.
 6  “Let him take the live bird and the cedar wood and the shaniy/scarlet H8144 talah/crimson H8438 and the hyssop, and dip them and the live bird in the blood of the bird that was slain over the running water.
 7  “And he shall sprinkle it seven times on him who is to be cleansed from the leprosy, and shall pronounce him clean, and shall let the live bird loose in the open field.

Num 19:16 ‘Anyone in the open field who touches someone slain by a sword or who has died, or a bone of a man, or a grave, is unclean for seven days.

Num 19:17 ‘And for the unclean being they shall take some of the ashes of the heifer burnt for cleansing from sin and running water shall be put on them in a vessel.

 

The mikveh became a ritual cleansing for the unclean, the leper, those diseased which the book of Hebrews calls as divers washings

 

Heb 9:8 the Set-apart Spirit signifying this, that the way into the Most Set-apart Place was not yet made manifest while the first Tent has a standing,

Heb 9:9 which was a parable for the present time in which both gifts and slaughters are offered which are unable to perfect the one serving, as to his conscience,

Heb 9:10 only as to foods and drinks, and different washings, and fleshly regulations imposed until a time of setting matters straight.

 

Col 1:5 because of the expectation/quah that is laid up for you in the heavens, of which you heard before in the word of the truth of the Good News,

 

Pro 13:14  The Torah of the wise is a fountain/maqor of life/chay, Turning one away from the snares of death.

 

We read in YarmeYahu 17:13 Yahuah is the expectation/maquah of Yisrael, the maqor chay (fountain of life). He is found in the Torah of life; his wisdom is concealed in the Torah of wisdom and is the maqor chay.

 

Jer 17:13  O יהוה, the expectation of Yisra’ĕl, all who forsake You are put to shame. “Those who depart from Me shall be written in the earth, because they have forsaken יהוה, the fountain/maqor of living/chay waters.

 

Hence, Yahusha calling the thirsty to come to Him and drink shows he is the fountain of life i.e. the maqor chay and those who believe in him out of his innermost being will flow rivers of mayim Chayim (waters of life)

 

Joh 7:2 And the festival of the Yehuḏim was near, the Festival of Booths/Sukkot. 

 

John 7:37 Now on the last day, the great day of the Feast, Yahusha stood and cried out, saying, “If anyone is thirsty, let him come to Me and drink.”

John 7:38 “He who believes in Me, as the Scripture said, ‘From his innermost being shall flow rivers of living water.’”

John 7:39 But this He spoke of the Ruach, whom those who believed in Him were to receive; for the Ruach was not yet given, because Yahusha was not yet glorified. 

 

He is Yahuah manifested in the flesh, the fountain of life, the expectation/maquah of Yisrael. The various washings in running water, the spring water which cleansed the unclean finds its completion in him. He is our miqveh, he went into the waters and came out representing the expectation that we have in him as the Ruach ha Qodesh descended upon him in the form of a dove.

 

Psa 36:9 For with You is the fountain of life; In Your light we see light.

 

1Pe 1:3  Blessed be the Elohim and Father of our Master יהושע Messiah, who according to His great compassion has caused us to be born again to a living expectation/quah through the resurrection of יהושע Messiah from the dead,

 

1Jn 3:2  Beloved ones, now we are children of Elohim. And it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is.

1Jn 3:3  And everyone having this expectation/quah in Him cleanses himself, as He is clean.

 

In Gen 1:10 when Yahuah gathered the waters together and the dry ground to appear he gathered all his elect in being cleansed in himself separating them from the yabash H3004 erets/earth H776 ‘yabash’ means dry and is from the root word H3001 which means shame/confusion/disappointment

 

Remember, arets also means land and as seen in the word temol we see Yahuah in his purpose making the land dry and thirsty in shame and confusion and man was made from the dust of this dry land to be miqved in Mashiyach.

 

 

What else was created on the third day?

 

Gen 1:11  And Elohim said, “Let the earth bring forth grass, the plant that yields seed, and the fruit tree that yields fruit according to its kind, whose seed is in itself, on the earth.” And it came to be so. 

Gen 1:12 And the earth brought forth grass, the plant that yields seed according to its kind, and the tree that yields fruit, whose seed is in itself according to its kind. And Elohim saw that it was good. 

Gen 1:13 And there came to be evening and there came to be morning, the third day. 

Yahuah first made the plants that yields the seeds, the fruit tree that yields fruit according to its kind whose seed is in itself. This is the first-time scripture records life form on the arets with life within a seed. This was the beginning of gestation, while the term gestation is used for animal and human life within a womb, the principle is, it all begins with a seed.

Exo 4:10  And Mosheh said to יהוה, “O Adonay, I am not a man/aysh H376 of words/dabar H1697, neither/gam H1571 like in/man H4480 time past/temol H8543 neither/gam H1571 like in/man H4480 the third day/shalsham H8032 neither/gam H1571 like in/man H4480 since/az H227 You have spoken to Your servant, for I am slow/kabad H3515 of speech/peh H6310 and slow/kabad H3515 of tongue/lashun H3956.” 

 

Kabad H3515 comes from the primitive root word with same spelling kabad H3513 which means to be heavy, that is, in a bad sense (burdensome, severe, dull) or in a good sense (numerous, rich, honorable); causatively to make weighty (in the same two senses): - abounding with, more grievously afflict, boast, be chargeable, X be dim, glorify, be (make) glorious (things), glory, (very) great, be grievous, harden, be (make) heavy, be heavier, lay heavily, (bring to, come to, do, get, be had in) honour (self), (be) honourable (man), lade, X more be laid, make self-many, nobles, prevail, promote (to honour), be rich, be (go) sore, stop.

The word is used positively as well as negatively. The word is usually translated as ‘honour, glory’ in the positive sense. In the negative sense it is translated as ‘heavy, severe, burdensome, dull’ Hence, the word they have translated as ‘slow’ but the correct translation here should be ‘heavy’ because Masha being in Mitsrayim was learned in the wisdom of the Mitsrarites and his mouth and his language was not aligned to the ‘language of creation’

 

Exo 4:10…for I am heavy/kabad H3515 of mouth/peh H6310 and heavy/kabad H3515 of language/lashun H3956.” 

 

Exo 4:11 And יהוה said to him, “Who has made man’s/adam’s H120 mouth/peh H6310? Or who makes dumb/alam H483, or deaf/charash H2795, or seeing/paqah H6493, or blind/aur H5787? Is it not I, יהוה?

Exo 4:12  “And now, go, and I shall be with your mouth and teach you what to say.”

 

Alam H483 is also the same word as H481 and H485 which is translated as ‘binding sheaves’

Gen 37:7 “See, we were binding/H481 (אלמים) sheaves/H485 ( אלמים )in the midst of the field, and see, my sheaf rose up and also stood up. And see, your sheaves stood all around and bowed down to my sheaf.”

In Yahusaph’s dream he and his brothers were binding sheaves in the field but his sheaf rose from the others and his brother’s sheaves bowed down to his sheaf.

Alam אלמH483/ dumb means ‘tongue tied/silenced’ and hence, Yahuah is showing that the mouth/peh he makes is tongue tied to his dabar and silenced from the heaviness of the worldly language. It also spiritually means that the word spoken works silently fulfilling His purpose. This also points to Mashiyach as He is the ‘binding sheaf’ offering which was given as a waive offering on the day of firstfruits.

Charash (חרשׁ)/deaf H2795 comes from the primitive root word H2790 with the same spelling and means cease, conceal, be deaf, devise, ear, graven, imagine, leave off speaking, hold peace, plow (-er, -man), be quiet, rest, practice secretly, keep silence, be silent, speak not a word, be still, hold tongue, worker.

Charash also means to scratch just as the craftsman that scratches, or engraves, in wood, stone or metal or plough as to scratch a line in the soil or devise as in scratching out a plan

Yahuah is actually telling Masha that he engraves the ear to hear or not to hear, the ear he engraves to hear his dabar and understand the plan he devised and the ear which cannot. Just as the scripture says ‘’He who has ears, let him hear’’

Paqach ( פקח) H6493/seeing comes from the primitive root word H6491 with the same spelling and means to open (the senses, especially the eyes); figuratively to be observant: - open

Yahuah is telling Masha that it is He who opens the spiritual eyes to see and perceive His plan from His dabar

Aur (  עור  ) H5787/blind comes from the primitive root word with same spelling H5786 and means ‘film over the eyes’. It also with the same word spelling H5783 & H5785 and means ‘bare skin/be made naked’

Yahuah is telling Masha it is He who puts the film on the eyes not to see His plan He devised from His dabar and it is He who makes His plan bare/naked for those whom He intends to see and understand.

This is all tied up to Mashiyach who would be the seed in gestation to whom the entire creation is tied to as ‘temol/ethmol shalsham’

Shalsham (שׁלשׁם) H8032 has the root words ‘shal’ which means ‘draw out’ and ‘sham’ which means ‘name’

Yahuah devised a plan with an engraving tool which was tongue tied/in silence (alam), concealed (charash), open but restrained for ‘paq’ in Hebrew means ‘restrain’ & qach in Hebrew means ‘take away’ (paqach), blinded (aur), to draw out a people by His name from ethmol/temol by the circumcision of Mashiyach by the hands unseen and this devised plan which was engraved will be made known to His remnant.

 

 

 

 

 

 

 


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