Legacy of Rabbinical tampering…..a stain on Scripture.

Restored from the Empower Network archive (2011–2017), lightly edited to meet our current advertising standards. Views are the original author’s.

There is yet another legacy of Rabbinical tampering which has left a stain on Scripture. Unlike Ancient and Paleo Hebrew, where all twenty-two characters were clearly differentiated from one another, in Babylonian and Modern Hebrew, the differences between the Hey ה, Chet ח, and Taw ת, are minimal. Written by hand with unrefined implements, using imperfect dyes, on uneven parchment and papyrus surfaces, the distinction between them was routinely lost as scrolls were furled and unfurled over time. One such example is the appearance of ha Mashiach in the Masoretic variation of Daniel. Since neither of the two passages in which the title appears are extant among the Dead Sea Scrolls, the Rabbinic corruption of this title has replaced the one Yahowah not only chose, but also reinforced a score of times throughout His Towrah, Prophets, and Psalms. The Savior’s actual title, “ha Ma’aseyah – the Work of Yah,” not only associates Him with Yahowah, but also defines His purpose, while the Rabbinic variation disassociates Him from God and from His work. And should you be seeking proof, in the next section we will examine the evidence demonstrating Yahowah’s preference for ha Ma’aseyah over ha Mashiach, and its popular derivative, the Messiah.

While it is not germane to the etymology of the words themselves, while we are on the subject of the Ancient Hebrew characters which originally comprised the Hebrew alphabet, I’d like to dispel a common myth. What we refer to as “Arabic Numerals” are actually Hebrew in origin. In their Late Semitic script, the Hebrew Aleph is written almost identically the numeral 1, especially as it is depicted in Europe with the small diagonal line at the top left. The depiction of the Hebrew Beyt is indistinguishable from the numeral 2 in the Late Semitic evolution of paleo-Hebrew. The same is true regarding the Late Semitic version of the Hebrew Gimal and our symbol for the number 3, as well as the Hebrew Dalet and the number 4. Similarly, the Late Semitic depiction of the Hebrew Hey is remarkably similar to the numeral 5.

While the Waw represents the number six in Hebrew, its Late Semitic form is the basis for the number 9. The reason for this slide is that the “ow” sound was adopted by the Greeks and Romans using a letter shaped similarly to the English “F” (our sixth letter), but this character was subsequently dropped from their alphabets.

The Late Semitic, pre-Babylonian form, of the Hebrew Zayin was written exactly as the letter Z is now depicted in English, and thus serves as the basis for the number 7. The Ancient Hebrew horizontal pictograph of the dividing wall representing the letter Hets or Chet, was rotated vertically to form a straight-lined depiction of the numeral 8 in its Late Semitic form. And finally, also in its Late Semitic form, the Hebrew Theth was drawn in such a way that it was indistinguishable from our current number 6.

And please be aware, this pre-Babylonian adaptation of Hebrew preceded the formation of written Arabic by just over one thousand years. This reality thereby destroys the myth that our current representation of numbers are “Arabic Numerals.”

One last thought before we leave this discussion on the Ancient and Paleo Hebrew letterforms and their subsequent meaning. As we move through our evaluation of Yahowah’s Word, we will endeavor to deduce the meanings of God’s favorite names, titles, and words using the characters which originally comprised them.

So, in this light, let’s consider “dabar – word. The first letter, known as a Dalet (ד), was drawn as an entrance or doorway d. Affirming this, even today, dalet means “door” in Hebrew.

The second letter of dabar is Beyt (ב), which was depicted to reveal the floor plan of a tent shelter or home: b. As a result beyth still means “family and home.” It serves as the basis for Yahowah’s “beryth – Family-Oriented Covenant Relationship”—arguably the single most important word in the whole of God’s word.

The third and final letter of the Hebrew word for “word” is Rosh (ר). It was drawn in the shape of a human head r, and conveyed the ideas of top, first, and best, in addition to firstborn, leadership, and establishing a priority. So we should not be surprised that even today, re’sh conveys all of these concepts. Further, a derivative of re’sh, namely re’shyth, is the first word in the Torah.

So collectively, by examining the pictures drawn by the characters which comprise dabar, we learn that God’s “word” serves as the “doorway” to His “home,” and to participation in His covenant “family.” Those who place Yah’s Word “above” all else, making it their “top priority,” become our Heavenly Father’s “firstborn” children.

Using this same formula, let’s see what we can learn about Yahowah’s title: ‘elohym. It is the plural of ‘el, which is the contracted form of ‘elowah. Written right to left in the Hebrew form it looks like this: efla. Therefore, ‘elowah begins with Aleph: a (א), the first letter of the Hebrew alphabet. In its pictographic form it represented a ram’s head which symbolized strength, power, might, and authority.

The second letter, Lamed l (ל), was drawn in the shape of a shepherd’s staff. As a result, it conveys leadership, direction, guidance, nurturing, and protection. Used commonly as a prefix, the Lamed serves as a preposition in Hebrew, communicating movement toward a goal.

The Wah f (ו), which designates the “o” sound in ‘elowah, resembles a tent peg, which is important Scripturally because they were used to enlarge and secure the temporary residences of those who first heard Yahowah’s title. These study stakes also secured the Tabernacle which represented God’s permanent home among His people. Today, as then, the Wah was used as a conjunction, and conveyed the ideas of increasing, connecting, adding, and enlarging.

The final letter, Hey e (ה), like Wah, is also found in Yahowah’s name in addition to His title. The Hey was among the most distinctive letters, in that it was drawn in the form of a person pointing and reaching up to the heavens. It screams, pay attention, be observant, and take notice of what God has done and said. Today, hey means “behold.”

Bringing this all together, the characters which comprise ‘elowah, meaning “Almighty God,” paint a picture of God as being supremely powerful, of being a shepherd who cares for His flock, leading, nurturing, and protecting them. He is focused upon enlarging His family and protecting those who not only seek Him, but also observe His revelation and reach up to Him for assistance.

There are times in which the visual images provided by the Ancient Hebrew characters convey insights we’d be hard pressed to find elsewhere. Such is the case with ‘iseh / ‘isah, which was used as an example of a particularly challenging word to translate. If you recall, ‘iseh (אִשֶּׁה) is the feminine noun for fire, and ‘isah (אִשָּׁה) means “female individual, woman, mother, and wife.” And adding to the confusion, prior to the application of the Masoretic niquwd system of diacritical signs, these words were indistinguishable in the text.

By doing some Scriptural research, we came to realize that ‘iseh / ‘isah spoke of our Spiritual Mother, the Set-Apart Spirit. But now that we are equipped with another tool, let’s see if the characters which comprise this word agree. The first letter is an Aleph a (א), which as we now know depicted a ram’s head, which symbolized strength, power, might, and authority.

The second letter in ‘iseh / ‘isah is Shin s (ש), which was drawn in the shape of teeth, which were symbolic of language and words, of communication and understanding, of guidance and instruction, as well as nourishment and the breath of life.

The third and final letter is Hey e (ה), which, as we have discussed, symbolized humankind with our arms reaching up and pointing to heaven, so as to say “look up, behold, observe, reach out to, and rely upon God.”

Therefore, the picture painted by ‘iseh / ‘isah, this time written in the English format of left to right, ase, is of the power and authority of God’s word working to nourish humankind, imbuing those who are observant and who reach out to God, with understanding and the breath of life. So the image is the same whether we use our etymological tools, do Scriptural research, or defer to the original alphabetic pictographics: we are looking at our Spiritual Mother, and the role she plays in the lives of God’s children.

********

“An Introduction to God” is found at

And Was Writen by Craig of

All Glory be to Yahweh!

*******

Build a Swimming Pool in Kenya

*******

The Nairobi Business Directory –

*******

Make Money Online – For Real –