“The Resurrection Mindset: Covenant Order of Life, Judgment, and the Second Death”

 

Preface:

This note explores the Hebrew foundation of resurrection, judgment, and final restoration—unveiling how each prophetic image, from Gey ben Hinnom to the Lake of Fire, mirrors covenant order rather than Greek dualism. It draws the reader into the ancient worldview where every act of Elohim—raising, judging, consuming, and restoring—flows in perfect justice and mercy. Through Hebrew words, prophetic patterns, and Messiah’s own sayings, this study calls us to see resurrection not as speculation of the afterlife but as the unveiling of covenant truth already inscribed in creation itself.

1 – Gehenna ( גיאבןהינום  gey ben-Hinnom, valley of Hinnom )

Texts: Isa 66 :24 ↔ Mark 9 :43-48 ↔ Matt 5 :29-30

Isa 66:24  “And they shall go forth and look upon the corpses of the men who have transgressed against Me. For their worm shall not die, and their fire not be quenched. And they shall be repulsive to all flesh!” 

Mar 9:42  “And whoever causes one of these little ones who believe in Me to stumble, it is better for him if a millstone were hung around his neck, and he were thrown into the sea.
Mrk 9:43  “And if your hand makes you stumble, cut it off. It is better for you to enter into life crippled, than having two hands, to go into GěHinnom, into the unquenchable fire,
Mrk 9:44  where ‘their worm does not die and the fire is not quenched.
Mrk 9:45  “And if your foot makes you stumble, cut it off. It is better for you to enter into life crippled, than having two feet, to be thrown into GěHinnom, into the unquenchable fire,
Mrk 9:46  where ‘their worm does not die and the fire is not quenched.
Mrk 9:47  “And if your eye makes you stumble, pluck it out. It is better for you to enter into the reign of Elohim with one eye, than having two eyes, to be thrown into the fire of GěHinnom,
Mrk 9:48  where ‘their worm does not die and the fire is not quenched.’

Mat 5:28  “But I say to you that everyone looking at a woman to lust for her has already committed adultery with her in his heart.
Mat 5:29  “And if your right eye causes you to stumble, pluck it out and throw it away from you. For it is better for you that one of your members perish, than for your entire body to be thrown into GěHinnom.
Mat 5:30  “And if your right hand causes you to stumble, cut it off and throw it away from you. For it is better for you that one of your members perish, than for your entire body to be thrown into GěHinnom.

The phrase “their worm does not die” (תולעתלאתמות  tolaʿat lo tamut, decay / disgrace) and “fire not quenched” (אשלאתכבה  esh lo titkabeh, irreversible fire) come from Isaiah.

Yahusha reuses them to warn that those cut off from the covenant are thrown outside Yerushalayim into the refuse fire.

🧠Hebrew mindset:

To be cast into גיאבןהינום (Geya-ben-hinnom) is to be expelled חוץלמחנה (chutz la-machaneh, outside the camp) — a covenantal removal, not an immortal torture.

Resurrection brings public exposure; the wicked’s sentence is consuming destruction (אבדון  abaddon, perishing).

Let’s break down גיא בן הנם (Gey Ben Hinnom) carefully in Hebrew:

🔹 Literal Breakdown

Hebrew	Transliteration	Meaning
גיא	Gey	valley
בן	Ben	son
הנם	Hinnom	Hinnom (a personal or family name)

So literally, גיא בן הנם = “Valley of the son of Hinnom.”

🔹 Symbolic Note

Over time, Gey Ben Hinnom became the infamous “Gehenna” (Γέεννα) in Greek — symbol of judgment and destruction — because:

• The valley was associated with child sacrifice to Molech (מלך).

• Later it became a garbage-burning site outside Yerushalayim.

So the phrase that once meant “the valley belonging to the son of Hinnom” transformed into a theological image of the final purification or condemnation — depending on the context.

🔹 Literal vs Symbolic “Ben”

בן (ben) literally means “son,” but also carries the broader sense of:

• child, descendant, or one belonging to something.

However, when we read גיא בן הנם (Gey Ben Hinnom) — Valley of the Son of Hinnom — the Hebrew phrase invites double meaning:

1. Historical/Literal: “the valley owned by (the family of) Hinnom.”

2. Prophetic/Spiritual: “the valley where sons (banim) were offered up.”

And this second layer is exactly what the prophets emphasize.

Jer 7:31  “And they have built the high places of Topheth, which is in the Valley of the Son/Ben of Hinnom, to burn their sons and their daughters in the fire, which I did not command, nor did it come into My heart. 

2Ki 23:10  And he (YoshiYahu) defiled Topheth, which is in the Valley of the Son/Ben of Hinnom, so that no man could make his son or his daughter pass through the fire to Moleḵ. 

Here, the same phrase גֵיא בֶן־הִנֹּם (Valley of Ben Hinnom) reappears — and the very next words describe sons and daughters being burned.

It’s not coincidence.
The prophet uses the name’s literal element — “ben” (son) — as ironic judgment:

The “Valley of the Son” becomes the “Valley where sons are burned.”

🔹 Prophetic Irony

In Hebrew thought, names often carry prophetic layers of meaning.
So the “Valley of Ben Hinnom” can be seen as:

• Physically — the valley south of Yerushalayim where child sacrifice occurred.

• Symbolically — the place where sons (benim) are destroyed when the nation rejects the Son (Ben) of Elohim.

Thus:

גיא בן הנם = “The Valley of the Son (Ben)”
becomes
גיהנם (Gehinnom) = “The place where sons perish.”

Gehenna’s fire stands for the final mita sheniyah (מיתהשניה, second death).

🔹 Theological Depth

Later, in prophetic and messianic reflection:

• The Son of Man (Ben Adam-בן אדם) goes outside the city to bear the nation’s sin — paralleling the burning of the sons in that same valley.

• The Ben Elohim (Son of Elohim) redeems what was lost in Ben Hinnom — the place of false sacrifice is answered by the true sacrifice.

“Ben” in Gey Ben Hinnom is not just an ownership marker.
It prophetically echoes the sons who were sacrificed there, and the Son who would later redeem them.

Right hand, Right Eye, Right Foot Pointer — Right side members (right eye / right hand / right foot): Hebrew-mindset reading :

Hebrew terms embedded (consonantal → transliteration → gloss) — shown inline with the text above

• ימין — yamin — right (side; figurative = the right way / proper standing before Elohim).

• יד — yad — hand (agency, deed, labor; instrument of action).

• עין — ayin — eye (seeing, desire, where the heart follows; source of coveting/adultery imagery).

• רגל — regel — foot (path, walk, course of life; one’s way).

• גיאבןהינום — gei ben-Hinnom — Gehenna (refuse-fire valley; final removal).

• תולעתלאתמות — tolaʿat lo tamut — worm does not die (putrefaction / public shame).

• אשלאתכבה — esh lo titkabeh — fire not quenched (irreversible consuming fire).

• בבל — Babel — Babylon (Mystery Babylon / the great harlot image in apocalyptic literature).

Broad Hebraic-symbolic scheme:

A. Right = ימין (yamin) in Hebrew thought is the side of strength, blessing, authority and covenantal favor (think יד ימין = hand of power). To walk on the right way = follow the covenant (choq / חוק).

B. Body members = loci of covenant fidelity:

• יד (yad / hand) = what you do — your acts and power to act in the covenant community.

• עין (ayin / eye) = what you look at / desire — the opening that guides the heart (in Hebraic moral psychology, sight is closely tied to lust / heart orientation).

• רגל (regel / foot) = where you walk — the path you follow (דרך / derekh).

C. “Cut off” hyperbole = radical protection of the covenant boundary: better to lose a member (and stay in the covenant body) than to use it to pursue the harlotry of בבל and be cast out (אבדון).

OT / Hebrew anchors that justify this symbolism

• Right / ימין yamin as blessing & power . ימין (yamin) is repeatedly the side of power and blessing in Hebrew imagery (e.g., sitting at the right hand as a place of favor — OT temple/royal idiom). The right-hand motif grounds the idea that “right” members are those that should be aligned to the covenant.

• Eye (עין) = source of desire / heart-direction

• Hebrew moral language links seeing and desiring (cf. the prohibition “do not covet” which targets inner longing). The OT repeatedly warns against letting the eyes stray after foreign women/idols (cf. narratives where sight leads to sin). Thus עין = locus of temptation toward adulterous/ idolatrous attachments.

• Foot (רגל) = path / derekh

• Scripture repeatedly uses רגל/דרך (foot/path) metaphors for the life-course (walk in righteousness vs walk in wickedness). Choosing a footed direction is choosing a covenant path or a wicked path.

• Hand (יד) = deed / action in the world

• The hand enacts covenant faithfulness or breach: what you do (yad) either maintains the choq or betrays it. Cutting off the hand protects the covenant body from action that leads to harlotry.

Specific Hebraic exegesis tying right-members → lust for the woman / Mystery Babel בבל

🔢 Mystery בבל (Babel / Babylon) as harlot = allurement away from covenant

• Revelation portrays Mystery Babel בבל as the mother of harlots — a seductive, idolatrous, commercial power that draws the covenant people away into spiritual adultery. In Hebrew prophetic and apocalyptic idiom, “woman” = seducing power (cf. Ezekiel’s harlot motifs and Hosea’s marriage allegory). Lust after the woman = covenant adultery.

#️⃣ Right members going wrong = the covenant path perverted

• When the right eye (עין + ימינ) begins “looking” toward the harlot, the heart follows (seeing → desiring → acting). The right hand (יד + ימינ) begins to serve the harlot (acts of idolatry, economic compromise, sexual sin). The right foot (רגל + ימינ) starts walking the wrong derekh (path), moving away from choq toward the empire’s ways. In Hebrew thought the “right” members should keep the right way; their corruption is especially tragic because they betray a position of covenantal privilege.

#️ Why Yahusha singles out right members

• Yahusha intensifies by saying “right eye / right hand” because those are the primary means through which a person, normally in the right (yamin) position, betrays the covenant. He demands radical surgical action to preserve membership in the covenant body (choq): better to be maimed and remain in the body than whole and be ejected to Gehenna (גיאבןהינום). The priority of “right” highlights that covenant privileges carry greater responsibility — those who misuse the right (privileged) faculties for harlotry are judged more severely.

 Mark’s addition of foot (רגל) completes the triad

• Mark’s inclusion of רגל (regel) adds the pathway dimension: not just seeing and acting but walking. The full triad (eye / hand / foot) covers desire → deed → direction. Radical removal of any of these removes the capacity to follow the harlot’s lure.

Ritual and typological reinforcement (red-heifer / חוץלמחנה link)

• Being thrown outside the camp (חוץלמחנה chutz la-machaneh) is the leitmotif for both ritual impurity and prophetic removal. The right-side members lead one outside the camp when used for harlotry. Numbers 19 (red-heifer) points to purification available for those who accept the provision; those who persist in harlotry remain in ashes. Yahusha’s demand for radical self-protection is therefore a covenantal prescription: remove what causes expulsion so the community remains set apart.

Practical consequence (Hebraic ethic)

• In Hebrew-mindset terms, the injunctions are not about masochistic mutilation but about covenantal triage: sever what would dissociate you from choq. The “right” is peculiarly accountable — privilege → responsibility → higher risk of seduction by Babylon / בבל. That’s why Yahusha singles out the right eye/hand/foot: those members are normally entrusted with covenant fidelity; their betrayal is a betrayal of the yamin (right), the seat of blessing.

Yahusha was not amplifying old regulations but contrasting two ways of living:

• the Torah of the flesh (external, ritual, shadow), and

• the Torah of the Ruach (internal, fulfilled, life-giving).

Let’s read the sayings about the right eye / right hand / right foot and the little ones inside that framework.

A.  The sequence of sayings

Passage	Key line	Immediate subject
Matthew 5 :27-30	“If your right eye causes you to stumble … if your right hand causes you to stumble …”	Inner lust, the heart’s adultery—moving from outward to inward Torah.
Mark 9 :42-50	“Whoever causes one of these little ones who believe in Me to stumble … better a millstone … if your hand / foot / eye cause you to stumble …”	Community responsibility—guard the young in faith from being dragged back into the old system.

B.  Hebrew-mindset symbols

Hebrew term	Transliteration	Meaning in covenant imagery
ימין	yamin	“Right”—the side of strength and blessing, covenant authority.
עין	ayin	Eye; perception, appetite, moral vision.
יד	yad	Hand; deeds, power to act.
רגל	regel	Foot; path or walk, halakhah—way of life.
מכשול	mikshol	Stumbling block; anything that trips faith.
קטנים	ketannim	Little ones; the newly-born, immature in faith.

C.  Meaning of “causing the little ones to stumble”

In Hebrew teaching, to “stumble” (kashal / mikshol) is not simply to sin once; it means to be turned off the covenant path.
Mark places Yahusha’s warning directly after a scene where the disciples were arguing over rank—He redirects them to humility and responsibility.

• Little ones = those newly entering the derekh (way) of Mashiyach, learning the Torah of the Ruach.

• Those who cause them to stumble = teachers or influencers who re-yoke them to the Torah of shadows—ritual purity, external status, fleshly observances that Mashiyach had already fulfilled.

• To do that is to drag the new creation back into the old world of types. It’s spiritual murder.

Hence the imagery: better to cut off your own “right” member—your position, authority, teaching gift—than use it to pervert a newborn’s course.

D.  Matthew’s focus: inner adultery

Matthew’s saying about “looking at a woman lustfully” follows the same moral geometry.
In Hebrew idiom to look upon a woman to desire her = to fix the eye (ayin-עין) upon what is not yours; it is coveting.
Spiritually, the “woman” here also evokes the old covenant system—beautiful in form but barren when embraced apart from the Spirit.

The one who “lusts after the woman” symbolically prefers the carnal parokhet (veil) of the Temple to the unveiled face of Mashiyach.
So the disciple’s right eye—his discernment and judgment—must be “plucked out” if it turns to admire that external beauty instead of the inward glory.

E.  Mark’s expansion: corporate responsibility

Mark links the same body-member imagery to community life:

“Whoever causes one of these little ones who believe in Me to stumble …”

The danger now is not only personal lust but institutional influence.
Teachers, elders, or leaders—those with “right hands” of authority and “right feet” guiding others—must guard themselves lest they use those gifts to lead the newborns back into bondage.

To corrupt one of the קטנים ketannim (young ones) is to desecrate the Temple of living stones that Yahusha is building.

F.  Why the warning ends with worm and fire

“Where their worm does not die and the fire is not quenched.” (Mark 9 :48 / Isa 66 :24)

In Isaiah’s Hebrew context, this line describes corpses—remains of those who defied Yahuah.
The image means irreversible disgrace and consumption, not perpetual life in torment.
Applied here, it says: those who turn the living covenant back into death will themselves become the refuse of the old order—their “worm” (memory of shame) endures until all corruption is consumed.

The two passages complement each other:

• Matthew: warns the individual disciple—do not lust for the old, visible covenant; guard your inner sight.

• Mark: warns leaders—do not use your authority or walk to ensnare the newborns in that same carnal system.

2 – Lake of Fire ( אגמהאש  agam ha-esh ) and Brimstone ( גופרית  gopheret )

Texts: Gen 19 :24-25 ↔ Rev 20 :14-15 ; 21 :8

Gen 19:24  And יהוה rained sulphur and fire on Seḏom and Amorah, from יהוה out of the heavens.
Gen 19:25  So He overthrew those cities, and all the plain, and all the inhabitants of the cities, and what grew on the ground.

Rev 20:14  And Death and She’ol were thrown into the lake of fire. This is the second death. 
Rev 20:15  And if anyone was not found written in the Book of Life, he was thrown into the lake of fire. 

Rev 21:8  “But as for the cowardly, and untrustworthy, and abominable, and murderers, and those who whore, and drug sorcerers, and idolaters, and all the false, their part is in the lake which burns with fire and sulphur, which is the second death.” 

Sodom’s overthrow by **אש  esh ** and גופרית  gopheret became the prophetic image of total ruin.

Revelation recasts it cosmically: Death and Sheol ( שאול  Sheol ) are thrown into the lake of fire — this is the מיתהשניה  hamitah ha-sheniyah.

🧠Hebrew mindset:

Fire + brimstone = complete purge.

The resurrection exposes every life; the final sentence consumes corruption.

The “lake” symbolizes total absorption — not endless sensation but irrevocable end.

A.  What גָּפְרִית (gophrít / gopheret) actually means

Aspect	Explanation
Etymology	Comes from a Semitic root g-p-r meaning brimstone, sulphur, pitch-like substance.   Related Akkadian and Ugaritic words ( *guparu *, gipru) mean bitumen, sulphur, resin.
Usage	Always a material term: brimstone, sulphur. Occurs ~7x— (Gen 19 ; Deut 29 ; Isa 30 ; 34 ; Ezek 38 ; Ps 11 ; Job 18 ). Always in judgment/fire contexts.
Literal sense	A volatile mineral that burns fiercely and leaves no residue, image of complete consumption / purification by fire.
Symbolic sense in Tanakh	Agent of total destruction for what cannot be purified; opposite of incense or anointing oil which rise as a sweet aroma.

B.  The symbolic insight 

Hebrew teaching often layers associative meaning: sound-likeness can hint at moral correspondence.

 

Hebrew symbol	Literal meaning	Prophetic / symbolic thread (your midrash refined)
פ (par)	bull, young ox,sacrificial animal of atonement (Num 8 ; Lev 4 ; Heb 9 allusions).	Points to Yahusha as the Par ha-chatat, the atoning bull whose blood reconciles.
גוי (goy)	nation, Gentile peoples.	Nations outside the covenant, invited to enter through the sacrifice.
גופרית.   (gopheret)	sulphur brimstone  burning agent.	When read symbolically, those who reject the Par (bull) and remain a Goy apart from the covenant face the Gopheret, consuming judgment.

“The Gopheret (burning sulphur) is the fate of the Goy who will not come by the Par.”

C.  Literal frame

Root and usage in Tanakh

Passage	Phrase (sense)	Function in the text
Genesis 19 :24	Yahuah rained on Sedom and Amorah fire and gopheret from Yahuah out of the heavens	Judgment that leaves total desolation; no recovery.
Deuteronomy 29 :23	¦the whole land is brimstone (gopheret) and salt, burned, that it is not sown	Covenant curse on an unfaithful land.
Psalm 11 :6	Upon the wicked He will rain snares, fire and gopheret	Retributive fire from above.
Isaiah 30 :33	Topheth is prepared the breath of Yahuah like a stream of gopheret sets it aflame.	Breath of Elohim = Spirit fire of consuming holiness.
Isaiah 34 :9	Her streams will be turned into pitch, and her dust into gopheret.	World turned into a furnace; irreversible ruin.
Ezekiel 38 :22	I will rain on him… torrential rain and hailstones, fire and gopheret.	Final overthrow of Gog; purging of nations.
Job 18 :15	Brimstone (gopheret) shall be scattered upon his habitation.	Personal judgment on the wicked.

D. Hebrew-mindset image

• Element of separation. Fire mixed with sulphur does not simply burn—it sterilises. What it touches becomes uninhabitable. In Hebrew thought this is the perfect symbol of קְדוּשָׁה (qedushah = set-apartness) enforcing its boundary.

• Reversal of incense. The set apart fire on the altar produces reyaḥ nicho’aḥ (“a pleasing aroma”). Sulphur produces the opposite—acrid smoke of rejection. Thus, gopheret represents worship turned to abomination.

• Breath of Yahuah. Isa 30 :33 links it to His ruaḥ (Yahuah’s breath)—the same breath that gives life also ignites judgment.

So the “sulphur” judgment is not random punishment but the manifestation of set apartness where corruption cannot coexist.

Genesis 19:24 “Yahuah rained on Sedom and Amorah sulfur and fire from Yahuah out of the heavens.

Hebrew repeats the divine name twice—Yahuah … from Yahuah—and that has long been noticed as deliberate rather than redundant.

It shows a two-fold agency within one divine will:

• The Yahuah on earth acting in judgment,

• and the Yahuah in the heavens from whom that judgment proceeds.

Many ancient readers (both Jewish and early Messianic) saw here a visible manifestation of Yahuah—the Malakh Yahuah or Word—executing what the invisible Yahuah in heaven decreed.
From a messianic perspective this becomes a picture of Yahusha, the visible revelation of the unseen Elohim.

The noun gopheret means brimstone, burning sulfur, the material that consumes impurity.

• Its root ג־פ־ר relates to smoke, sulphur, burning pitch—elements used in judgment or purification.

• In prophetic language it accompanies fire (אשׁ) as the complete purging agent of Yahuah’s wrath (cf. Isa 30 : 33; 34 : 9).

So the “fire and gopheret” that fell on Sedom foreshadows divine fire consuming corruption, exactly the imagery later attached to Gey Ben Hinnom, the valley outside Yerushalayim.

• Sedom’s valley: a plain filled with sin, then covered by burning sulfur—an archetype of irreversible judgment.

• Gey Ben Hinnom: a valley where burning never ceased, used first for child-sacrifice and later as the city’s refuse fire.

Prophets and later Hebrew writings draw on that same imagery:

Isa 30:33  For Topheth was ordained of old, even for the sovereign it has been prepared. He has made it deep and large, its fire pit with much wood; the breath of יהוה, as a stream of burning sulphur, is burning in it!

Thus, fire and gopheret become the language of judgment linking:

• Sedom and Amorah → destruction by heavenly fire.

• Ben Hinnom → perpetual fire outside the city.

• Final Ge-Hinnom (Gehenna) → eschatological cleansing or condemnation.

If Yahuah “below” in Genesis 19 prefigures the manifest Word, then the same pattern reaches completion when:

• The Ben ha-Elohim goes outside the city to the place associated with burning (a moral mirror of Ben Hinnom).

• There He endures the fire of judgment once for all, transforming the valley of wrath into a valley of redemption.

So the typology stands:

Sedom’s gopheret → Ben Hinnom’s fire → Golgotha’s sacrifice
Judgment fire answered by purifying love.

E. Spiritual picture inside the covenant story

Motif	Righteous outcome	Wicked outcome
Fire (אש esh)	Refines metal; purifies offerings (Mal 3:2- 3).	Destroys chaff and stubble (Mal 4 :1).
Sulphur / Gopheret	Separates pure from impure the smoke of devotion becomes fragrance.	Total sterilisation, nothing left to germinate; ashes under the feet (Mal 4 :3).
Breath / Ruach	Gives life (Gen 2 :7).	Becomes burning wind (Isa 30 :33; Ps 11 :6).

Thus, when Yahuah “recompenses with gopheret,” the act itself reveals His nature: the same element that purifies the faithful consumes the unfaithful. The word carries that dual picture within its scriptural usage.

F. Prophetic chain of meaning

1. Genesis 19 → Prototype — Sulphur destroys Sedom, leaving a barren salt-waste: judgment on corruption.

2. Deuteronomy 29 → Covenant curse — The same sulphur becomes the sign of a land that broke Torah.

3. Isaiah 30; 34 → Universal scale — The breath of Yahuah spreads gopheret over the nations.

4. Ezekiel 38 → Eschatological battle — Fire and sulphur purge the oppressors of YasharEL.

5. Revelation 19 – 21 → Final imagery — The “lake burning with fire and sulphur” (Greek theion, direct translation of gopheret) ends the rebellion forever.

Each step intensifies the same picture: set apartness confronting defilement until all that resists is rendered sterile.

Gopheret in the Hebrew canon is the material image of set apart separation through consuming fire. Wherever Yahuah’s set apartness meets what refuses transformation, gopheret appears—turning fertile soil into ash, living breath into burning wind.

It is not random sulphur; it is the chemistry of divine set apartness enforcing its boundary.

Those joined to the atoning life (the bull/servant aspect of Yahusha) are refined by the same fire; those outside it are sterilised by gopheret categorised as pagan gentile.

3 – Ash ( אפר  apar ) : curse and purification

Texts: Num 19 :2-10 ; Mal 4 :1-3 ; Isa 61 :3

Mal 4:1   “For look, the day shall come, burning like a furnace, and all the proud, and every wrongdoer shall be stubble. And the day that shall come shall burn them up,” said יהוה of hosts, “which leaves to them neither root nor branch.

Mal 4:2  “But to you who fear My Name the Sun of Righteousness shall arise with healing in His wings. And you shall go out and leap for joy like calves from the stall.

Mal 4:3  “And you shall trample the wrongdoers, for they shall be ashes/apar אפר under the soles of your feet on the day that I do this,” said יהוה of hosts.

Isa 61:3  to appoint unto those who mourn in Tsiyon: to give them embellishment for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness. And they shall be called trees of righteousness, a planting of יהוה, to be adorned. 

Malachi : the arrogant become אפר  afar under the feet of the righteous.

Numbers 19 : the red heifer burned חוץלמחנה  chutz la-machaneh ; its ashes purify the unclean.

🧠Hebrew mindset:

Two faces of afar — (1) ruin for the wicked ( final אבדון abaddon ), (2) purifying medium through sacrifice.

Yahusha, crucified outside the camp, fulfils the red-heifer type: those who accept His purification pass from ashes to life; those who refuse remain in the ashes of carnal Torah.

Ash = sign of consummation or of cleansing, depending on relation to the Covenant.

A. Text of Isaiah 61 :3 – the exchange

“To appoint to those who mourn in Tziyon: to give them פְּאֵר (paar, beauty, ornament) instead of אֵפֶר (ʾapar, ashes);
the oil of joy instead of mourning;
the garment of praise instead of the spirit of heaviness.”

Letter relationship 

Word	Consonants	Rearrangement	Shared letters	Sense
אפר (ʾapar)	Aleph–Pe–Resh	→	same three letters rearranged	ashes, residue
פאר (peʾer)	Pe–Aleph–Resh	←	same three letters	beauty, splendor, priestly turban (Ex 39 :28; Ezek 24 :17)

The rearrangement of letters already is the prophetic image: rearranged order → an ordered destiny.
What is scattered and burnt (אפר) becomes arranged and crowned (פאר).

B. Ephraim and the ashes

• Ephraim (אפרים) literally contains the consonants אפר (apar).

• Root sense: fruitfulness out of ashes / double fruit.

• He receives the firstborn blessing of Yoseph (Gen 48 :14–20) yet later his tribes lead the northern kingdom into idolatry (Hos 4 :17 “Ephraim is joined to idols”).

Hos 4:17  “Ephrayim is joined to idols, let him alone. 

So the very name that carries ashes also carries the prophecy of restored fruitfulness—apar → paar written into his letters.

C. The “right side” failure

Ephraim, the right-hand son whom Yaaqob crossed his hands to bless (Gen 48 :14),

Gen 48:14  And Yisra’ěl stretched out his right hand and laid it on Ephrayim’s head, who was the younger, and his left hand on Menashsheh’s head, consciously directing his hands, for Menashsheh was the first-born. 

This represents the right eye, hand, and foot of the nation—its favored strength.
When that right side turned to the golden calf (Ex 32; 1 Kings 12 :28–30), it became the same “member that causes to stumble ” and Yahusha had in mind when he spoke of the amputation of the right eye, right hand and foot.
Thus the ten tribes’ exile is the corporate enactment of Yahusha’s warning: better the right be cut off than the whole body perish. Also, when many of the scattered were coming back they were being attracted to the outward shadows of Torah rather than the Torah of life.

So the same element, apar, divides two groups:

Group	Relation to the fire	Status
Accept Yahusha’s purifying fire	Ashes transformed to paar	Inside covenant
Stay with carnal ordinance	Remain literal ashes	Outside camp

D. From ashes (אפר) to beauty (פאר) = from Ephraim to Jubilee

Isaiah 61 as a whole is the proclamation of Jubilee/Yobel—release, restoration, return. Yahusha reads it publicly in Luke 4:18–21 as His own commission.
Therefore, the phrase “beauty for ashes” foretells the return of the scattered northern tribes through His anointed work:

Ephraim-apar (fruitless, burnt residue)
→ purified through the fire (אש) of the Redeemer’s offering
→ reborn as paar (beauty, priestly crown).

The letters themselves mark the journey:

א–פ–ר → פ–א–ר
exile → re-ordered → esteem.

E. The bull motif inside פאר (peʾer)

Within paar-פאר you hear פר (par, bull), the chief atoning animal.
The bull represents strength in service—the ox that bears the yoke.
When the Aleph (א, the sign of Elohim) enters par, it becomes paar—divine life entering the sacrifice, turning brute offering into radiant crown.
So the transformation of apar → paar also mirrors par פר + Aleph א → paar פאר:

ashes + the breath of Elohim = beauty / priesthood. 

F.   Summary: the Hebrew picture complete

Symbol	Hebrew term	Meaning in the covenant story
Ashes	אפר (apar)	Judgment, exile, residue of burnt offering; embodied in Ephraim’s fall.
Beauty / Crown	פאר (paar)	Reversal, restoration, priestly adornment through the Anointed One.
Fire	אש (esh)	Cleansing judgment and purification.
Bull	פר (par)	Atoning strength, fulfilled in Yahusha the true sacrifice.
Transformation	אפר → פאר	Through the esh of redemption, ashes become esteem; exile becomes Jubilee.

The letters of אפר (ashes) in Ephraim’s name prophesy his fall, yet when reordered by the fire of Yahusha’s offering they become פאר — the crown of priestly beauty.
What was scattered in the nations through the golden-calf rebellion is gathered again through the Par Adam, the red-heifer Redeemer.
Thus the Jubilee of Mashiyach fulfills Isaiah 61 :3: “To give beauty for ashes”—to turn Ephraim-afar into peʾer-Elohim, the restored firstborn of the house of YasharEL.

4 – Sheol ( שאול  Sheol ) and Abraham’s Bosom ( חיק  cheiq )

Text: Luke 16 :19-31 (not posting the long text-reader please read the scriptures) The parable of the Rich man and Lazarus

חיק  cheiq = bosom / intimate belonging; שאול Sheol = realm of the dead    tehom gadol= תהומגדול great gulf.

🧠Hebrew mindset:

The parable contrasts covenant inclusion vs exclusion.

Alazar ( “El has helped” ) rests in Abraham’s cheiq — counted in the seed.

The rich man ( covenant-presumptive YasharEL ) finds himself in Sheol = outside choq ( חוק , statute ).

The “torment” is the realization of lost inheritance.

At resurrection the gulf remains fixed → wicked face mita sheniyah (second death).

The Great Gulf (tehom gadul)  fixed between Abraham’s bosom ie. The Covenanted vs the Uncovenanted: 

A. Genesis 1 — The first division of the waters

Text (sense):

“Darkness was upon the face of the tehom (תהום tehom, deep), and the Spirit of Elohim was moving over the waters.

Elohim said, ‘Let there be an expanse in the midst of the waters, and let it divide (בין beyn, to separate/distinguish) the waters from the waters.’” (Gen 1 :2–7)

Hebrew pattern

Hebrew word	Transliteration	Gloss / idea
תהום	tehom	the undifferentiated deep, chaotic mass of waters
בין	beyn	to divide, distinguish, set boundaries
מיםעל/מיםתחת	mayim al / mayim tachat	waters above / below
יבשה	yabashah	dry land order, a place for life

The first act of creation is division for order: Elohim establishes boundaries between realms. Chaos (unbounded water) becomes cosmos (ordered habitation).

B. The same pattern in salvation history

1. Exodus 14 — Sea division:

Yahuah divides the waters for YasharEL, then closes them upon Pharaoh.

The sea = renewed tehom; the act = covenantal beyn, separation of the redeemed from the oppressor.

Those who belong to the covenant pass through; those outside perish in the deep.

2. Deuteronomy 32 :8–9 — Nations divided:

“When Elyon gave to the nations their inheritance, when He divided the sons of Adam, He set the bounds of the peoples according to the number of the sons of Elohim.  For Yahuah’s portion is His people, Yaqob the lot of His inheritance.”

→ The separation of peoples mirrors Genesis’ cosmic division: order through boundary.

3. Prophets and Psalms:  “You divided (בָּקַע baḳaʿ) the sea by Your strength; You broke the heads of the dragons in the waters” (Ps 74 :13).

Again tehom = realm of chaos; Yahuah rules it by covenant authority.

Luke 16 :26 — “Between us and you a tehom gadol is fixed”

C. Hebrew conceptual reconstruction:

וּבֵין אֲנַחְנוּ וּבֵינֵיכֶם תְּהוֹם גָּדוֹל קָבוּעַ

u-bein anaḥnu u-veineikhem tehom gadol kavuaʿ

“Between us and you a great deep has been fixed.”

Reading in Hebrew mind-set

Symbol	Genesis / Exodus echo	Meaning in parable
Tehom gadol (great deep)	The primeval deep of Gen 1:2; the Red Sea of Ex 14.	Boundary of covenant order; gulf of separation established by Elohim Himself.
Fixed / qabuaʿ	Same sense as “established bounds” (Deut 32 :8).	Immutable divine decree; not emotional distance but judicial boundary.
Two sides	Waters above / waters below → dry land appears.	Covenant community (Abraham’s bosom) vs. uncovenanted realm (Sheol).

Thus the “great gulf” is not geology but cosmic covenant order—the separation of light from darkness, order from chaos, YasharEL from the nations, redeemed from lost.

D. Covenantal implications of the “great deep”

1. Creation → Covenant:  Every stage of Elohim’s work repeats the same grammar: chaos → division → habitation.  The covenant people are the “dry land” brought forth from the waters.

2. Egypt’s army drowned:  Those outside the covenant attempt to cross the boundary of grace and are swallowed by the tehom gadol.

3. Abraham’s bosom vs. Sheol:  In the parable, that cosmic boundary now stands moral and spiritual.  The rich man (YasharEL by flesh) cannot cross because he lived contrary to the order; Alazar (Elohim-helped) rests in the ordered realm of faith.

4. Prophetic consistency:  “He has set a bound that they cannot pass” (Ps 104 :9).  The same fixed limit appears in Luke 16 :26.

The tehom ha-gadol of the parable reflects the first separation of Genesis 1.  Yahuah’s creative act—beyn ha-mayim la-mayim—became the covenantal principle by which He distinguishes His people from the nations.  The gulf is not spatial but ontological: order versus chaos, covenant versus rebellion.  Pharaoh’s army, the Gentile nations, and the uncovenanted rich man all attempt to traverse that boundary and are overwhelmed by the same deep.  The “great gulf fixed” is therefore the eternal confirmation of the first word of creation: division that preserves life within order.

5. Resurrection ( תחיה techiyah / תחיתהרשעים techiyat ha-r'shaim )

Texts: Dan 12:2 ; Isa 26:19 ; Rev 20:11-15

Daniel: “Many who sleep in dust shall awake, some to everlasting life, some to shame and contempt.”
Isaiah: “Your dead shall live.”
Ezekiel: valley of bones → breath of life.

Dan 12:2  and many of those who sleep in the dust of the earth wake up, some to everlasting life, and some to reproaches, everlasting abhorrence. 

Isa 26:19  Let Your dead live, together with my dead body, let them arise. Awake and sing, you who dwell in dust; for Your dew is a dew of light, and let the earth give birth to the departed spirits.

Rev 20:11  And I saw a great white throne and Him who was sitting on it, from whose face the earth and the heaven fled away, and no place was found for them. 

Rev 20:12  And I saw the dead, small and great, standing before the throne, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged from what was written in the books, according to their works. 

Rev 20:13  And the sea gave up the dead who were in it, and Death and She’ol gave up the dead who were in them. And they were judged, each one according to his works. 

Rev 20:14  And Death and She’ol were thrown into the lake of fire. This is the second death

Rev 20:11  And I saw a great white throne and Him who was sitting on it, from whose face the earth and the heaven fled away, and no place was found for them. 

Rev 20:12  And I saw the dead, small and great, standing before the throne, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged from what was written in the books, according to their works. 

Rev 20:13  And the sea gave up the dead who were in it, and Death and She’ol gave up the dead who were in them. And they were judged, each one according to his works. 

Rev 20:14  And Death and She’ol were thrown into the lake of fire. This is the second death

🧠Hebrew mindset:

Resurrection serves the courtroom of Elohim — a public shapat ( שפט judge ).
All are raised so justice is visible; after verdict comes the final end ( אש esh , אפר apar , אבדון abaddon ).
Thus resurrection is procedural ( to judge ) ; annihilation is the penalty for the wicked.

1️⃣ Structure of תחית הרשעים (techiyat ha-r’shaim)

Element	Root	Base sense
תחית / תחיה (techiyat / techiyah)	חיה (ch-y-h)	to live, to make alive, to revive
ה־ (ha-)	—	the (definite article)
רשעים (r’shaim)	רשע (r-sh-ʿ)	wicked, guilty ones

The phrase means “resurrection of the wicked.”

2️⃣ Relation to תחת (tachat)

• תחת = under, beneath, instead of.

• Although not the etymological root of techiyat, its form and initial letters (ת-ח) align conceptually with the movement upward from beneath.

• In Tanakh, revival and resurrection are repeatedly pictured as life drawn up from underneath:

• Psalm 86 :13 – “You have delivered my soul from the lowest Sheol (מִשְּׁאוֹל תַּחְתִּיָּה, mi-sheol tachtiyah).”

• The lexical proximity allows the same spatial imagery in techiyat: what was tachat (below) is brought up.

Thus תחיה implies an ascent out of tachat—life emerging from what lay beneath or dead.

3️⃣ Structure and sense of רשעים (rashaim)

Component	Form	Sense
Root	ר-ש-ע	to act wickedly, to be guilty
Plural ending	-ים (-im)	masculine plural
Full form	רשעים	the wicked ones

In prophetic literature the term often designates those who exalt themselves or oppose the order of Elohim (Ps 1 :1; Isa 26 :10; Dan 12 :2).

4️⃣ Conceptual synthesis

1. תחית — revival, life called upward.

2. הרשעים — those guilty or self-exalted.

3. Together: revival from beneath of those who rose against divine order.

This expression in Hebrew thought describes the event when all who are in Sheol are summoned upward:

• the faithful to incorruptible life in the body of Mashiyach—the bikkurim (first-fruits);

• the unfaithful to exposure and destruction, retaining the same mortal substance that came from below.

תחית הרשעים (techiyat ha-r’shaim) designates the awakening of the wicked from beneath.
The structure of techiyat echoes tachat (under), showing life drawn upward from the lower realm.
The term r’shaim identifies those whose prior elevation in pride becomes their cause of downfall.
In resurrection they rise from tachat only to face dissolution, while those joined to the first-fruits—Mashiyach—rise from the same depth into enduring life.

6. Prophetic witness to annihilation ( Sodom, Edom, Nineveh, etc. )

Prophet / Book	Key words ( consonantal + gloss )	Sense
Gen 19	אש esh / גופרית gopheret = fire + brimstone	Model of total destruction
Obadiah 1 :18	לאישאר lo yisha’er = no survivor	Complete end of Edom
Nahum 1 :8-10	כלה kilah = utter end	Final eradication of Nineveh
Zeph 1 :18	אשקנאתו esh qinato = fire of His jealousy	Whole earth consumed
Ps 37 :20	כעשן ka-ashan = like smoke they vanish	Wicked fade to nothing

🧠Hebrew mindset:

These are legal precedents for the final judgment pattern — the wicked are removed, not preserved in perpetual pain.

Jud 1:6  And the messengers who did not keep their own principality, but left their own dwelling, He has kept in everlasting shackles under darkness for the judgment of the great day. 
Jud 1:7  Even as Seḏom and Amorah and the cities around them in a similar way to these, having given themselves over to whoring and gone after strange flesh, are set forth as an example, undergoing judicial punishment of everlasting/olam עולם fire.

Jud 1:13  wild waves of the sea foaming up their own shame, straying stars for whom blackness of darkness is kept forever/aday ad עדי עד. 

Greek mindset of Eternal Torment pick up key words to show wicked are tormented in hell fire forever and ever. But the Hebrew mindset uses a wholistic view of understanding the text in its context. The passages from Jude above show us :

1️⃣ Jude 1 :6 – Darkness and restraint before judgment

“The messengers who did not keep their own principality, but left their dwelling, He has kept in everlasting shackles under darkness for the judgment of the great day.”

Hebrew frame	Explanation
תַּחַת חֹשֶׁךְ (tachat choshekh) – under darkness	Identical imagery to Sheol, the place “beneath.” Darkness = absence of divine order, not active torment.
שָׁמַר (shamar) – kept, guarded	A holding state until judgment, not a condition of continual torture.
יוֹם גָּדוֹל (yom gadol) – the great day	The public judicial day when the record of all deeds is revealed.

 🧠Hebrew sense:

The wicked are restrained in the realm beneath—“kept under darkness”—awaiting the Day when justice is executed. It parallels Job 14:12-13, where the dead are “hidden in Sheol until the wrath has passed.”

Job 14:12  and man shall lie down and not rise. Till the heavens are no more, they awake not, nor are aroused from their sleep. 

Job 14:13  If only You would hide me in She’ol, conceal me until Your wrath turns away. Set for me a law, and remember me! 

2️⃣ Jude 1 :7 – Sedom and Amorah: example of fire

“…Sedom and Amorah … set forth as an example, undergoing judicial punishment of everlasting (olam עולם) fire.”

Term	Meaning in Hebrew	Contextual note
עוֹלָם (olam)	something hidden, beyond horizon; duration to the vanishing point	Not inherently endless; denotes an age whose end is out of sight.
אֵשׁ עוֹלָם (esh olam)	fire whose result endures	The fire that consumed Sedom is long gone, yet its judgment remains as witness (Deut 29 :23).

Olam fire = the irreversible judgment that left permanent testimony, not an eternally burning condition. The example proves finality, not perpetual torment.

3️⃣ Jude 1 :13 – Blackness of darkness kept forever

“…straying stars for whom blackness of darkness has been kept forever (ʿadê ʿad עדי עד).” 

Term	Components	Literal gloss
עדי עד (ʿadê ʿad)	dual of ʿad = witness / perpetuity	“unto witness-witness,” idiom for unending testimony.
חֹשֶׁךְ שַׁחַר (choshekh shachar), “blackness of darkness”	total absence of light / revelation	Symbol for separation from the presence of Elohim.

The phrase does not define an infinite timeline but a permanent state of negation: total extinguishing of light, equivalent to the second death.

“ʿAdê ʿad” functions as a legal idiom—the verdict stands as its own witness forever. Once rendered, it never needs repetition.

4️⃣ Combined Hebrew pattern in Jude 1 :6–13

Stage	Expression	Hebrew concept	Equivalent term
Holding before judgment	“kept under darkness”	Sheol / realm beneath	temporary restraint
Execution of judgment	“olam fire”	irreversible destruction	first death → second death
Final state	“blackness of darkness, ʿadê ʿad”	witness of completed judgment	permanence of extinction

5️⃣ Theological coherence

A. Sheol = domain of the dead awaiting judgment.

B. Fire = consuming holiness of Elohim’s wrath against disobedience.

C. Olam = age-spanning, not infinite; its effect is permanent.

D.ʿAdê ʿad = juridical finality, “the judgment that testifies forever.”

E. Second death = completed separation from the Source of life.

Jude’s three clauses outline one continuous Hebrew pattern:

The rebellious are kept beneath darkness (Sheol) until the Great Day; then they suffer the fire of olam—a consuming judgment whose result endures; and finally they enter the ʿadê ʿad, the state of perpetual darkness that stands as witness to divine justice.
The imagery expresses irreversible extinction and testimony, not endless torment.

7. Outer Darkness ( חשכהחיצונית choshech chitzonit ) and Gnashing ( חריקתשיניים charikat shinaim )

Texts: Matt 8:12 ; 22:13 ; 25:30

Mat 8:12  but the sons of the reign shall be cast out into outer darkness – there shall be weeping and gnashing of teeth.”

Mat 22:13  “Then the sovereign said to the servants, ‘Bind him hand and foot, take him away, and throw him out into the outer darkness – there shall be weeping and gnashing of teeth.’ 

Mat 25:30  And throw the worthless servant out into the outer darkness – there shall be weeping and gnashing of teeth.’ 

🧠Hebrew mindset:

Darkness = loss of covenantal light; gnashing = shame and rage at exclusion.
It is social-judicial language for being outside the kingdom’s choq, not description of an undying torture realm.

1️⃣ The phrase in the Gospels

All three occurrences use the same expression:
τὸ σκότος τὸ ἐξώτερον in Greek → literally “the outer darkness.”
When translated back into Hebrew thought and wording, it fits as
הַחֹשֶׁךְ הַחִיצוֹן – ha-choshekh ha-chitzon.

Component	Hebrew letters	Transliteration	Literal sense
חשך	ḥ-sh-k	choshekh	darkness, obscurity, absence of light
חוץ / חיצון	chuts / chitzon	outside, outer region, that which is beyond a boundary

2️⃣ Meaning of each Hebrew part

A. חשך (choshekh)

• Root ח-ש-ך means to be dark, withheld, obscured.

• It is the same word used in Genesis 1 :2 — “darkness (choshekh) was over the face of the deep.”

• It can also describe spiritual dullness or loss of revelation: “They walk in darkness” (Ps 82:5).

Psa 82:5  They do not know, nor do they understand, They walk about in darkness/חֲשֵׁכָה. All the foundations of the earth are shaken. 

So choshekh = the state where divine light, presence, or order is withdrawn.

B. חיצון (chitzon)

• From חוץ (chuts) = outside, beyond a boundary.

• The derived adjective חיצון means outer, external.

• The related root חצה (chatzah) or חיץ (chitz) conveys to divide, to separate, a partition.

Thus chitzon marks a division or expulsion—that which lies beyond the set-apart boundary.

3️⃣ Combined sense — הַחֹשֶׁךְ הַחִיצוֹן (ha-choshekh ha-chitzon)

Literal: “the darkness that is outside (the separated region).”
Hebraically: expulsion from the sphere of divine order and light.

It expresses the same reality as:

• cut off from among the people (Lev 20:6);

• outside the camp (Num 15:35; Heb 13:13);

• cast into the valley of Hinnom (Jer 7:31–33).

4️⃣ Context in Matthew

Passage	Who is cast out	Contrast
8:12	“sons of the reign” —            YasharEL by lineage but                 faithless	The centurion (Gentile) who believed is accepted; the covenant-presumptive are expelled.
22:13	Guest without wedding                    garment	Outward participation without inner transformation.
25:30	Worthless servant	Covenant servant who refused fruitfulness.

In each case, the one expelled was originally inside the covenant sphere.
Therefore, outer darkness = loss of covenant position, not generic “hellfire.”

5️⃣ Relation to the second death

• Those cast out go from the sphere of light (the Kingdom) into choshekh—a figurative death beyond death, the permanent removal from presence.

• It parallels Jude 1:13’s “blackness of darkness kept forever.”

• The result is weeping and gnashing of teeth—images of regret and self-condemnation, not continuing torment.

Thus the phrase points to the second death: final exclusion, not perpetual pain.

6️⃣ Summary of the Hebrew structure

Hebrew element	Gloss	Symbolic value
חשך (choshekh)	darkness, obscurity	withdrawal of divine light
חיצון (chitzon)	outer, divided-off	outside covenant boundary
חיץ (chitz)	division, partition	separation from the set-apart camp

Outer darkness = חשך חיצון = divided-off obscurity
→ a realm of covenant-lessness, equivalent to the second death.

In Matthew’s Hebrew thought, “the sons of the reign cast into the outer darkness” depicts a YasharELite who loses covenant standing.
Choshekh marks absence of the divine light; chitzon marks expulsion beyond the boundary of set apartness.
Together they describe not endless torment but the judicial state of being outside the reign—cut off from the light of life.

8. The Appointed Time ( עת et ) and Day of Yahuah ( יוםיהוה yom Yahuah )

Texts: Legion demons (Luke 8:31 / Matt 8:29) ; Joel 2 ; Amos 5 ; Zeph 1

Luk 8:31  And they were begging Him that He would not command them to go out into the bottomless pit/ha tehom. 

Mat 8:29  And see, they cried out, saying, “What have we to do with You, יהושע, Son of Elohim? Have You come here to torture us, before the appointed time?” 

🧠Hebrew mindset:

Demons ask Yahusha whether He has come “before the time” = before the appointed 'et/time'.
Prophets foretell a single decisive yom Yahuah when all wickedness is consumed.
Thus final fire is scheduled once — not perpetually burning forever.

1️⃣ Meaning of תהום (tehom)

Word	Root	Literal sense	Earliest use
תהום	t-h-m	the deep, the abyss, the primeval waters	Genesis 1 : 2 – “darkness was upon the face of the tehom.”

In Tanakh it can mean

• the chaotic deep under creation (Gen 1:2; 7:11),

• the sea’s unreachable depth (Ps 42:7), or

• the underworld from which none act or speak (Ps 71:20).

So ha-tehom = the unbounded deep where no order or action operates.

2️⃣ The demons’ plea (Luke 8 : 31)

“They begged Him not to command them to go into ha-tehom.”

They feared being sent into the same realm of inactivity known from the creation story — a place of restraint until an appointed time (cf. Jude 1:6 – “kept in chains under darkness for the judgment of the great day”).
It is not described as fiery torment but as confinement and silence.

3️⃣ Revelation 20 : 1-3 — Satan bound in ha-tehom

“He seized the dragon… and bound him for a thousand years, and cast him into the abyss (ha-tehom), and shut and sealed it over him, that he should deceive the nations no more until the thousand years were finished.”

Hebrew conceptually: 

Phrase	Image	Sense
נחתם עליו (sealed over him)	sealed pit or sea	boundary set by divine authority
אל ישיא עוד (so that he should deceive no more)	loss of power to act	state of paralysis or suspension

The binding describes a period of cessation of influence, not a literal chain.
Like the waters of tehom held back by Elohim’s decree, the deceiver’s activity is restrained by command, and Yahuah is using the same imagery.

4️⃣ Function of ha-tehom in Hebrew cosmology

Domain	Description	Scriptural parallel
Above	heavens — light, order, revelation	Gen 1:6-8
Middle	land — habitable realm of human action	Gen 1:9-10
Below / tehom	deep, silent, unordered region	Ps 33:7; Job 38:16-17

When a being is sent into tehom, it is placed outside the sphere of active creation—unable to speak, work, or deceive.
It is the spiritual equivalent of death’s stillness: “The dead praise not Yahuah” (Ps 115:17).

5️⃣ Symbolic reading of Revelation 20 in Hebrew terms

Element	Hebrew idea	Meaning
Binding	setting a limit	Deceiver’s freedom removed
Thousand years	fullness or completeness of restraint	an age of peace and order when salvation door is open
Loosing	boundary lifted	deception permitted again before final judgment and salvation door closed.

Thus, ha-tehom is not an eternal torture chamber but a period and place of suspended activity, mirroring the lifeless waters before creation.

In Hebrew understanding, ha-tehom is the deep—realm of silence and restraint beneath the ordered world.
When Yahusha’s authority confines the rebellious spirits there, it pictures the withdrawal of their power to act or deceive.
Revelation 20 continues the same imagery: the adversary bound in ha-tehom for a thousand years means a divinely imposed incapacity, just as the dead in Sheol can neither work good nor evil.
The loosing after the thousand years simply restores activity until the final judgment and the second death.

9. Books Opened ( ספר saphar ) and Covenant Record ( ספרהחיים saphar ha-chayim )

Text: Rev 20 :12-15

Rev 20:12  And I saw the dead, small and great, standing before the throne, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged from what was written in the books, according to their works. 
Rev 20:13  And the sea gave up the dead who were in it, and Death and She’ol gave up the dead who were in them. And they were judged, each one according to his works. 
Rev 20:14  And Death and She’ol were thrown into the lake of fire. This is the second death
Rev 20:15  And if anyone was not found written in the Book of Life, he was thrown into the lake of fire. 

🧠Hebrew mindset:

Books = heavenly Torah registers.
Elohim is omniscient; the opening is public declaration of justice.
Those not in the sefer ha-chayim are cast into the lake ( אגמהאש agam ha-esh ) → hamitah ha-sheniyah ( מיתהשניה , second death ).

“Books opened” is not a mechanical process of checking files but a covenantal unveiling that exposes whether a person is inscribed within or outside the living Torah.

1️⃣ The word ספר – saphar

Form	Root letters	Core sense	Extended meanings
ספר (saphar)	ס־פ־ר	to count, record, inscribe	to recount, to declare, to order
סופר (sofer)	scribe, one who writes or keeps record	Ezra 7 :6 “Ezra the sofer skilled in the Torah of Mosheh”
מספר (mispar)	number, count	Gen 15 :5 “count (saphar) the stars”
סיפור (sippur)	story, account, testimony	telling or recounting an event

Every derivative keeps the same idea — ordering and recording, whether by number, writing, or narration. In covenant usage, saphar always carries the sense of divine accounting.

2️⃣ “Books opened” – the Hebrew concept

Daniel 7:10 and Revelation 20:12 both use the imagery of sepharim niptachu (“books were opened”).
In Hebrew consciousness this equals the unsealing of the Torah itself — the revelation of its judicial standard.

Dan 7:10  “A stream of fire was flowing and coming forth from His presence, and a thousand thousands served Him, and ten thousand times ten thousand stood before Him, the Judge was seated, and the books were opened. 

In Hebrew consciousness this equals the unsealing of the Torah itself — the revelation of its judicial standard.

Symbol	Hebrew picture	Function
Book  (ספר)	the Torah itself, the covenant record	contains both blessing and curse (Deut 30 :15–20)
Opening	unveiling, unsealing	reveals true alignment of each life to the covenant
Weighing	balance-scales	measures whether one walks in Torah of Life (Torat ha-chayim) or Torah of sin and death (Torat ha-chet uau-ha-mavet)

Thus, the “opening of books” is the moment when Torah reveals itself as the living judge—its light exposes what is in every heart.

3️⃣ Yahusha as the living Sofer (scribe) and Saphar (scroll)

• Jeremiah 31 :33 – “I will write My Torah in their inward parts and on their hearts." ( internal inscription replaces external record).

• 2 Corinthians 3 :3 echoes the same thought: “not with ink but with the Spirit of the living Elohim, not on tablets of stone but on tablets of fleshly hearts.”

Therefore: Yahusha is both the Sofer (writer) and the Sefer (embodied Torah).
He inscribes His covenant on hearts, dividing those cut in from those cut out.

4️⃣ The two inscriptions

Elect/aligned: hearts and minds — inward. written by Ruach → Torah of life

Carnal/unaligned: external marks (forehead bands, garments, rituals). remain under Torah of sin and death

Romans 3:19–20 states that the written Torah itself already condemns those under it; therefore, the unsealed Torah is simply the public manifestation of what already exists.

Rom 3:19  And we know that whatever the Torah says, it says to those who are in the Torah, so that every mouth might be stopped, and all the world come under judgment before Elohim. 

Rom 3:20  Therefore by works of Torah no flesh shall be declared right before Him, for by the Torah is the knowledge of sin

5️⃣ “Counting” and “Cutting” in the same root

Because saphar also carries the notion of cutting or shaping, it bridges the judicial image:

• To count is to include or exclude.

• To cut is to separate covenant members from non-members.

Hence the book of life (ספר החיים saphar ha-chayim) is the register of those counted in; the rest are cut off.

Even the daily Hebrew word misparayim (scissors) derives from saphar — a reminder that every act of divine accounting is also an act of separation.

6️⃣ The covenant record in judgment

Symbolic act	Hebrew imagery	Meaning
Books opened	sapharim niptachu	Torah unsealed to reveal true order
Names written	ketubim ba-saphar	covenant inclusion
Names blotted out	machah min ha-saphar (Ex 32 :33)	covenant exclusion
Scales of weighing	moznei mishpat	measurement by Torah standard

Exo 32:33  And יהוה said to Mosheh, “Whoever has sinned against Me, I blot him out of My book. 

Therefore, Revelation’s scene is not administrative bookkeeping but the unveiling of Torah as living witness.When the sapharim are opened, it is the Torah of Life revealing who is inscribed within it.

Saphar (ספר) means to count, recount, and to cut — showing that each soul is both numbered and separated according to covenant order.
Those written inwardly by the Sofer ha-Emet (Faithful Scribe, Yahusha) are within the Saphar ha-Chayim; those only outwardly marked remain under the scroll of sin and death. Thus, the opening of the books is the unveiling of the living Torah itself, not a literal review process — the Word that judges because it already bears witness in every heart.

7️⃣Books were opened/patach:

Dan 7:10  “A stream of fire was flowing and coming forth from His presence, and a thousand thousands served Him, and ten thousand times ten thousand stood before Him, the Judge was seated, and the books were opened/פתח (patach).

Same word is used in Rev 20:12

A.  The root פתח (patach)

Form	Basic meaning	Scriptural uses
פָּתַח (patach)	to open, to unseal, to make accessible	Gen 7:11 “all the fountains of the deep were opened”
מַפְתֵּחַ (maphteach)	key; literally “instrument of opening”	Isa 22 :22 “the key (maphteach) of the house of David”
פֶּתַח (petach)	doorway, opening, entrance	Gen 4 :7 “sin crouches at the door (petach)”

So whenever Revelation speaks of “books opened” or a “door opened,” the same patach imagery stands behind it.

B. “Books opened” — Daniel 7 :10 / Revelation 20 :12

Hebrew frame: niptachu sapharim – “books were opened.”
The act of patach here means unsealing access to hidden record, not literal paging through scrolls.
It’s the same movement seen when the sealed scroll of Isaiah 29:11 becomes readable in Revelation 5.
Yahusha opens the covenant record—the Torah of Life—to make its contents manifest.

C.  “Door He opens no one can shut”

Revelation 3:7 echoes Isaiah 22:22 word for word:

“The key (maphteach) of the house of David I will lay on his shoulder;
he shall open (patach), and none shall shut;
he shall shut, and none shall open.”

Here maphteach is “instrument of opening,” from the same root.
In Hebrew thought the key of David = authority over access—deciding who enters the house of the covenant and who remains outside.
Yahusha, holding that key, is the one who opens the Saphar ha-Chayim to the elect and shuts it to those who reject light.

D. The same verb for every kind of divine opening

What is opened	Verse / context	Meaning
Heavens	Gen 7:11; Ezek 1:1	Revelation, divine action breaking into the world
Womb	Gen 29:31	Life released
Ears / eyes	Psalm 119:130	Spiritual perception given
Heart	Acts 16:14	Understanding of Torah
Books / doors	Dan 7:10; Rev 3:7;20 :12	Judicial and covenantal access

E. Hebrew-mindset synthesis

1. Books opened (נִפְתְּחוּ סְפָרִים – nipt’chu sapharim): The Torah of Life unsealed; judgment and mercy revealed.

2.Door opened (פָּתַח דֶּלֶת – patach dalet): Access granted to covenant fellowship.

3. Key of David (מַפְתֵּחַ דָּוִד – maphteach David): Royal authority over all openings and closings.

The same root governs all three because each act of opening is an act of governed revelation—something once shut by sin or death now made accessible by the King.
פָּתַח (patach) links the opened books, the opened door, and the opened heart.
The maphteach David—key of David—is the delegated authority of Yahusha to open what no one else can open: the Torah of Life, the gates of the reign, and the inner heart of His people.
When the books are patach, it is the same movement as the door He opens and none can shut—the covenant unveiled and access to life granted by the One who holds the key.

10. Synthesis ( Covenant Logic of Resurrection and End )

Sequence in Hebrew thought

1️⃣ תחיה (Techiyah) – Resurrection / Revival of the Dead

Root: ח־י־ה (ch–y–h) – to live, give life, revive.
It represents Elohim’s act of restoring life from the state of death — both for tzaddiqim (righteous) and r’shaim (wicked), as Daniel saw.

Scripture	Hebrew phrase	Meaning
Daniel 12:2	וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ	“Many of those sleeping in the dust of the earth shall awake—some to everlasting life (chayei olam), others to shame.”
Isaiah 26:19	יִחְיוּ מֵתֶיךָ נְבֵלָתִי יְקוּמוּן	“Your dead shall live; my corpses shall rise.”
Ezekiel 37:5–6	הִנְנִי מֵבִיא בָכֶם רוּחַ וִחְיִיתֶם	“I will cause breath to enter you, and you shall live.”
John 5:28–29	כִּי תָבוֹא שָׁעָה ... וְיֵצְאוּ	“An hour comes when all in the graves shall hear His voice.”

🧠Hebrew understanding:

Techiyah is not universal immortality but the public unveiling of covenant status.
Elohim’s breath (ruach) restores consciousness for judgment, not to prolong torment.

2️⃣ שפט (Shaphat) – Judgment / Public Weighing

1. Root: ש־פ־ט (sh–p–t) – to judge, govern, decide.
   Judgment is covenantal disclosure — the Torah (saphar ha-torah) itself opened and every deed aligned to its measure.

Scripture	Hebrew phrase	Meaning
Psalm 96:13	כִּי־בָא לִשְׁפֹּט הָאָרֶץ	“He is coming to judge the earth; He will judge the world with righteousness.”
Daniel 7:10	דִּינָא יְתִב וְסִפְרִין פְּתִיחוּ	“The court sat, and the books were opened.”
Ecclesiastes 12:14	כִּי אֶת־כָּל־מַעֲשֶׂה הָאֱלֹהִים יָבִיא בְּמִשְׁפָּט	“Elohim will bring every work into judgment.”
Romans 3 :19–20	“Whatever the Torah says … every mouth stopped; the world under judgment before Elohim.”

🧠Hebrew understanding:

Shaphat is public vindication or exposure, not investigation.
The saphar (book) is the unsealed Torah that weighs deeds and reveals truth already known to Elohim.

3️⃣ מיתה שניה (Ha-mitah ha-sheniyah) – The Second Death

Root: מוּת (m–u–t) – to die.
This is the final extinction of the wicked — complete separation from life, expressed through the symbols of fire, sulphur, and ashes.

Element	Hebrew word	Scripture
Fire	אֵשׁ (esh)	Malachi 4:1 “The day comes burning like a furnace … all who do wickedly shall be stubble.”
Brimstone / Sulphur	גֹּפְרִית (gopheret)	Isaiah 30:33 “The breath of Yahuah … like a stream of gopheret sets it aflame.”
Ashes	אֵפֶר (apar)	Malachi 4:3 “The wicked shall be ashes under the soles of your feet.”
Destruction / Perdition	אֲבַדּוֹן (abadon)	Psalm 88:11; Job 26:6 “Abaddon and Death are before Him.”
Revelation 20 :14–15	“This is the second death, the lake of fire.”

🧠Hebrew understanding:

The second death is not an eternal life in torment but the permanent extinguishing of being — a return to nonexistence.
Fire (esh) and sulphur (gopheret) are the final purging agents of the Torah’s justice.

4️⃣ חיים (Chayim) – Vindicated Life / Rest in Abraham’s Bosom

Root: ח־י־ה (ch–y–h) – to live, sustain.
This is the eternal continuance of life in covenant fellowship — the full restoration of image and order.

Scripture	Hebrew phrase	Meaning
Psalm 16:10–11	לֹא־תַעֲזֹב נַפְשִׁי לִשְׁאוֹל ... תוֹדִיעֵנִי אֹרַח חַיִּים	“You will not leave my soul in Sheol … You will show me the path of life.”
Isaiah 25:8	בִּלַּע הַמָּוֶת לָנֶצַח	“He will swallow up death forever.”
Luke 16:22	“Lazarus carried to Abraham’s bosom (cheik Abraham).”
John 10:28	“I give them eternal life (chayim olamim), and they shall never perish.”
Revelation 21:4	“Death shall be no more.”

🧠Hebrew understanding:

Chayim = restored order and communion, not mere endless existence.
Those written in Saphar ha-Chayim (Book of Life) share the breath (ruach) of the Living Elohim eternally.

5️⃣ Synthesis – Covenant Logic of the End

Step	Hebrew term	Function	Representative Scriptures
1️⃣Resurrection	תחיה – techiyah	Elohim revives all for revelation of status	Dan 12:2; Isa 26:19; Ezek 37
2️⃣ Judgment	שפט – shaphat	Torah unsealed; deeds weighed; verdicts made public	Dan 7 :10; Ps 96 :13; Rom 3 :19
3️⃣Second death	מיתה שניה – mitah sheniyah	Final extinction of the wicked	Mal 4 :1–3; Isa 30 :33; Rev 20 :14
4️⃣ Life eternal	חיים – chayim	Vindicated, incorruptible life in covenant rest	Ps 16 :10–11; Isa 25 :8; Rev 21 :4

Summary statement:

In Hebrew covenant order the end unfolds as a fourfold revelation:
תחיה (techiyah) – all are raised by the breath of Elohim;
שפט (shaphat) – the Torah of Life is opened as judge and witness;
מיתה שניה (mitah sheniyah) – the wicked consumed into ashes, their memory perishing in avadon;
חיים (chayim) – the righteous live in Abraham’s cheik, joined to the everlasting covenant.
This is not Greek eternal dualism but covenantal restoration—life vindicated, death abolished, and creation returned to the order of Elohim Chayim (the Living Elohim).

📕Detailed Summary:

The Resurrection Mindset unfolds in ten prophetic movements that mirror the Hebrew rhythm of creation, covenant, and consummation:

1. Gey ben Hinnom (Valley of the Son of Hinnom) — Yahusha’s references to Gehenna draw from Isaiah’s “their worm does not die”—an image of covenant expulsion rather than eternal torment. The “Valley of the Son” becomes the valley where sons were burned, symbolizing YasharEL’s fall when it rejected the true Ben Elohim.

2. Right Hand, Right Eye, Right Foot — Each represents covenant faculties (seeing, acting, walking). When misused toward Babel—the harlot system—they symbolize betrayal of the yamin (right side of favor). Yahusha’s radical call to “cut off” is a covenant safeguard: better to lose privilege than be cast outside.

3. Agam ha-Esh and Gopheret (Lake of Fire and Sulphur) — Drawn from Sedom and Amorah, where fire and brimstone depict total ruin. Gopheret symbolizes holiness enforcing its boundary: what cannot be purified is sterilized. The “fire and sulphur” that fell from Yahuah to Yahuah shows the dual agency of judgment—hinting at the visible Word (Yahusha) executing the will of the invisible Elohim.

4. Apar (Ashes) and Paar (Beauty) — The ashes of the red heifer prefigure Yahusha’s sacrifice outside the camp. Ephraim (whose name contains apar) embodies fruitfulness lost in idolatry, yet through the fire of redemption becomes paar—beauty and priestly crown. Isaiah’s “beauty for ashes” is thus Jubilee rebirth.

5. Sheol and Abraham’s Cheik (Bosom) — The parable of the rich man and Alazar reveals covenant inclusion versus exclusion. Tehom gadol (great gulf) recalls Genesis 1’s separation of waters—order from chaos, covenant from rebellion. The boundary is divine decree, not spatial distance.

6. Techiyat ha-R’shaim (Resurrection of the Wicked) — From tachat (beneath) comes life raised upward. The righteous rise into incorruption; the wicked to exposure and dissolution. Resurrection in Hebrew logic is not reward for all, but courtroom unveiling before Elohim’s shaphat (judgment).

7. Prophetic Witness to Annihilation — Sedom, Edom, and Nineveh are precedents of final extinction: kilah (utter end), lo yisha’er (no survivor). Jude’s triad—kept under darkness, fire of olam, blackness of darkness adê ad—shows sequence: restraint → judgment → irreversible negation, not endless pain.

8. Choshekh Chitzonit (Outer Darkness) — Expulsion from the reign of light. Choshekh = withdrawal of divine illumination; chitzon = outside the boundary. “Sons of the reign cast out” are covenant insiders who lost light—mirroring the second death as permanent exclusion, not eternal torture.

9. Ha-Tehom and the Appointed Et (Time) — Demons fear being sent “before the time” into ha-tehom, the realm of stillness and restraint. Satan’s binding in ha-tehom for 1000 years reflects suspension of deception, not burning torment—echoing Genesis 1’s ordering of chaos by divine decree.

10. Saphar (Books Opened) and Covenant Record — When the sefarim are patach (opened), it is the Torah of Life unsealed. Saphar means to count and to cut: those written inwardly by the Sofer ha-Emet (Faithful Scribe, Yahusha) are counted in; others cut off. The same root forms maphteach—the “key of David” by which Yahusha opens what none can shut.

The sequence culminates in the covenant logic of the end:
Techiyah (resurrection) → Shaphat (judgment) → Mitah Sheniyah (second death) → Chayim (vindicated life).
Through this order, Scripture reveals Elohim’s justice as restoration of creation’s boundaries—life within covenant light and extinction outside it.