Thummim
05-27-2001, 01:21 PM
…I have presented three impasses to the name of Yahudah, requiring that the name of Israel's Eloheem, be Yahudah.
( 1) The firstborn does not supplant the firstborn, as is the case with the story of Perez and Zerah (Gen.38). In the context of the previous generations, the firstborn is shed of his blessing, {of being firstborn}. Ismael,Esau, Reuven, and Manasseh are consecutively, the losers. Neither does David, get his throne as a firstborn.
(2) Shelah, the son promised to father offspring to Er, whom YHWH kills, fathers a child that he names Er. Obviously, Shelah has his obligation to give his brother an heir, on his mind, in naming his firstborn Er.
(3) There is no inheritor of David’s throne, to follow Jehoiachin, and no priest to serve with Urim and Thummim (Jer.33: 17,18). YHWH, alone, can fix this situation by his name being Yahudah and combining the names of YHWH and Yahudah into a single name {Zech.14: 9?} The throne of David, can only be occupied in the tribe of David. (Deut.12: 5--> Ps.78: 67, 68--> {Gen.48: 10}--> 1Chr.28: 4--> {1Ki.11: 36}
…This knowledge sets up the theme of the line of Shem {name}, son of Noah. The author of the torah, could not have been at many of the events that he has recorded in his book. Understanding this, allows us to watch the author create his story, by bringing in the necessary elements he will need to advance his story line. A corrupt day of creation, a naming event, a people building a tower to heaven to make a name for themselves, and the story of Noah and his sons. These events are likely the creation of the author. The author of the torah, works to create a name, and strains the population of his antiquity, through the flood of Noah. The author(s), works with names and makes his work, with the help of other authors, “L’ dor V dor”, which means, “belonging to generations and generations”. The tanakh, is a book of names, as the genealogies testify to.
…I believe that the Moses of the torah (as author) intends to put his people into the name of his Eloheem. He has arranged the names to come up with the results that he wants to occur. This author hates idols. He knows that an idol cannot be more than what it is carved out of. His Eloheem must be able to “carry” his people. He is trying to capture his Eloheem, through the use of names. I need to state, that the torah is back written from its conclusion. The author sits down to record history as he already knows it, filling in any holes in his knowledge with the details that he assembles, to direct his story along the path that he wants it to go.
…The heavens should testify of the name of his Eloheem. From a name, which means, “praise Yah”, the author removes a letter. He also corrupts the fourth day of his creation and sets it up to be removed from the heavens. The falling of the sun, moon and stars, is the removal of the fourth day of creation. (Isa.60: 19, 20; Joel 3: 15; Zech. 14: 6, 7--> the light of the first day of creation) To allow for this, he creates light on the first day of creation to replace the light that will be lost when the fourth day is expunged. YHWH’s interest in names, shown in Gen.2: 19, is really the author’s interest in the name of his Eloheem . We pass through the name of {Shem}, “it means names”, to the revelation of the name given to Moses, in which the author connects the name of YHWH, to the names of the sons of Israel. (Nu.6: 27) Unlike idols, which are always separate from their worshippers, YHWH will be worshipped through a name, which will connect his people to their Eloheem. Hashem, is the idea of the author, who needs attachment to his GD. The root of Jesse, (Isa.11: 10), bears the name of YHWH, if the banner that is raised here is the same one raised in (Ps. 20: 5). This idea is referenced by several of the tanakh’s authors. Among them are {*Moses in Deut 28: 10, *YHWH in 2Chr. 7: 14, Isa. 43: 7 *Jeremiah in Jer. 14; 9; 15: 16 *Daniel in Dan. 9: 19, along with other references, to this connection to the name of YHWH, found elsewhere within the tanakh}.
…Another glimpse into the mind of the author comes from two accounts of angels who refuse to let their names be known. Jacob wrestles an angel to procure a blessing. He asks the angel, “tell me, I pray thee, thy name”, the angel answers, “ why do you ask my name?” and leaves Jacob without a clue. This story is the creation of the author. Another similar account of an angel and his name, is found in Judges 13: 17,18. Manoah asks the angel what his name is, so he can honor him. The angel tells him that it is to “wonderful” for him to know. Exodus 23: 21 tells us that the angel bears the name of YHWH (YHWH says that this angel must be obeyed because his name is in him). Perhaps discovering the name of the angel would reveal the name of YHWH and where it came from. The angels of the torah do not reveal their names.
…Moses doesn’t know the name of the Eloheem that he sees as a burning bush. From the flames, YHWH identifies himself as the Eloheem of Abraham, Isaac and Jacob. Moses clearly doesn’t know the name of this Eloheem. Though he knows that he is the Eloheem of his forefathers, he has no idea of what his name is (Ex.3: 6 --> Ex.3: 13). If the name of YHWH is known by Moses, would he ask that YHWH tell him his name? YHWH really wants Moses to know that Abraham knew his Eloheem as El Shaddai. (Ex.6: 3) More than that, the author wants his readers to notice. Abraham cannot know the name of YHWH, since it is not revealed to him, opening the way for the revelation to come. Remember, the name of YHWH is told to Moses in Ex.3: 15. This is different than the proclamation that YHWH makes in Ex.34: 6. YHWH, proclaims more than his name, which he revealed previously. YHWH isn’t saying to Moses, I will teach you my name all over again. This proclamation is YHWH putting his name in a tribe of Jacob as {Deut.12: 5} foretold that he would, and Ps.78: 67, 68 confirmed that he did. The author of the torah obviously knows the name of YHWH, because he uses it often throughout his book. The author of the tanakh, doesn’t give the name of YHWH, to the creator. The creator is referred to, only as Eloheem. The name of YHWH comes into play when man is created. This is in conjunction with the name of “Eloheem”. After the expulsion from the Garden of Eden, the author begins to use the name of YHWH without the term “Eloheem”. Is the author telling us to look for the name of GD, in the pages of the tanakh? Creating a name is what the author is up to. Hashem is born through the author’s efforts. An everlasting name, is a name without an end, not necessarily a name that has always been in existence. Though the name of YHWH seems to have always existed by Isa.63: 16, this is a misinterpretation of this verse of text. This context is set in Isa. 63: 12. The term “Olam” ties into Moses and the delivery of Israel, from Egypt. It is the word, which is interpreted as “everlasting” in the KJV. The same word is used to describe the everlasting name of Moses, which he gains through his exploits in the strength of his Eloheem. The everlasting name of Moses does not precede him. This leaves room to believe that the name of YHWH is synonymous with the name of the tribe, chosen from the tribes of Israel, to bear YHWH’s name. Both, Moses, and the tribe of David are to inherit such names, without end (Ps.89:24--> 29,36,37).
…Worshiping your Eloheem, through his name, sets up a need for separating ones sins, to keep from defiling your deity. It becomes necessary to maintain some sort of separation, if you esteem your GD to be righteous. Judaism maintains a Levitical priesthood to see to the sacred estate of their Eloheem. Such an Eloheem, keeps his people wrapped about himself as though they were a girdle (Jer.13: 11). Through his name, his people can mount up upon their Eloheem, as though riding his wings through the heavens. For his {name sake}, his people can plead their cause.
…”Help us, O GD of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy names sake.” (Ps.79: 9) You can see how well the name works into the understanding of this faith. When you read with knowledge of the book of YHWH, you read another book. The allegory of the tanakh, jumps out at you.
… “According to thy name, O GD, so is thy praise unto the ends of the earth: thy right hand is full of righteousness.” (Ps.48: 10) {Thy name = thy praise= thy right arm?} Yahudah, the tribe in which YHWH “invests” his name, means {praise Yah}.
...The allegory of the tanakh is very rich. I reason that the people, who were made guilty for their name, are named YHWH. {Hashem} I find the family resemblance to the name of YHWH, very striking. The oppressors of this people deserve a great deal of shame! The salvation of this people belongs to the name of their Eloheem.
Isa.29: 11, 12
11 And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed:
12 And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.
….Michael
( 1) The firstborn does not supplant the firstborn, as is the case with the story of Perez and Zerah (Gen.38). In the context of the previous generations, the firstborn is shed of his blessing, {of being firstborn}. Ismael,Esau, Reuven, and Manasseh are consecutively, the losers. Neither does David, get his throne as a firstborn.
(2) Shelah, the son promised to father offspring to Er, whom YHWH kills, fathers a child that he names Er. Obviously, Shelah has his obligation to give his brother an heir, on his mind, in naming his firstborn Er.
(3) There is no inheritor of David’s throne, to follow Jehoiachin, and no priest to serve with Urim and Thummim (Jer.33: 17,18). YHWH, alone, can fix this situation by his name being Yahudah and combining the names of YHWH and Yahudah into a single name {Zech.14: 9?} The throne of David, can only be occupied in the tribe of David. (Deut.12: 5--> Ps.78: 67, 68--> {Gen.48: 10}--> 1Chr.28: 4--> {1Ki.11: 36}
…This knowledge sets up the theme of the line of Shem {name}, son of Noah. The author of the torah, could not have been at many of the events that he has recorded in his book. Understanding this, allows us to watch the author create his story, by bringing in the necessary elements he will need to advance his story line. A corrupt day of creation, a naming event, a people building a tower to heaven to make a name for themselves, and the story of Noah and his sons. These events are likely the creation of the author. The author of the torah, works to create a name, and strains the population of his antiquity, through the flood of Noah. The author(s), works with names and makes his work, with the help of other authors, “L’ dor V dor”, which means, “belonging to generations and generations”. The tanakh, is a book of names, as the genealogies testify to.
…I believe that the Moses of the torah (as author) intends to put his people into the name of his Eloheem. He has arranged the names to come up with the results that he wants to occur. This author hates idols. He knows that an idol cannot be more than what it is carved out of. His Eloheem must be able to “carry” his people. He is trying to capture his Eloheem, through the use of names. I need to state, that the torah is back written from its conclusion. The author sits down to record history as he already knows it, filling in any holes in his knowledge with the details that he assembles, to direct his story along the path that he wants it to go.
…The heavens should testify of the name of his Eloheem. From a name, which means, “praise Yah”, the author removes a letter. He also corrupts the fourth day of his creation and sets it up to be removed from the heavens. The falling of the sun, moon and stars, is the removal of the fourth day of creation. (Isa.60: 19, 20; Joel 3: 15; Zech. 14: 6, 7--> the light of the first day of creation) To allow for this, he creates light on the first day of creation to replace the light that will be lost when the fourth day is expunged. YHWH’s interest in names, shown in Gen.2: 19, is really the author’s interest in the name of his Eloheem . We pass through the name of {Shem}, “it means names”, to the revelation of the name given to Moses, in which the author connects the name of YHWH, to the names of the sons of Israel. (Nu.6: 27) Unlike idols, which are always separate from their worshippers, YHWH will be worshipped through a name, which will connect his people to their Eloheem. Hashem, is the idea of the author, who needs attachment to his GD. The root of Jesse, (Isa.11: 10), bears the name of YHWH, if the banner that is raised here is the same one raised in (Ps. 20: 5). This idea is referenced by several of the tanakh’s authors. Among them are {*Moses in Deut 28: 10, *YHWH in 2Chr. 7: 14, Isa. 43: 7 *Jeremiah in Jer. 14; 9; 15: 16 *Daniel in Dan. 9: 19, along with other references, to this connection to the name of YHWH, found elsewhere within the tanakh}.
…Another glimpse into the mind of the author comes from two accounts of angels who refuse to let their names be known. Jacob wrestles an angel to procure a blessing. He asks the angel, “tell me, I pray thee, thy name”, the angel answers, “ why do you ask my name?” and leaves Jacob without a clue. This story is the creation of the author. Another similar account of an angel and his name, is found in Judges 13: 17,18. Manoah asks the angel what his name is, so he can honor him. The angel tells him that it is to “wonderful” for him to know. Exodus 23: 21 tells us that the angel bears the name of YHWH (YHWH says that this angel must be obeyed because his name is in him). Perhaps discovering the name of the angel would reveal the name of YHWH and where it came from. The angels of the torah do not reveal their names.
…Moses doesn’t know the name of the Eloheem that he sees as a burning bush. From the flames, YHWH identifies himself as the Eloheem of Abraham, Isaac and Jacob. Moses clearly doesn’t know the name of this Eloheem. Though he knows that he is the Eloheem of his forefathers, he has no idea of what his name is (Ex.3: 6 --> Ex.3: 13). If the name of YHWH is known by Moses, would he ask that YHWH tell him his name? YHWH really wants Moses to know that Abraham knew his Eloheem as El Shaddai. (Ex.6: 3) More than that, the author wants his readers to notice. Abraham cannot know the name of YHWH, since it is not revealed to him, opening the way for the revelation to come. Remember, the name of YHWH is told to Moses in Ex.3: 15. This is different than the proclamation that YHWH makes in Ex.34: 6. YHWH, proclaims more than his name, which he revealed previously. YHWH isn’t saying to Moses, I will teach you my name all over again. This proclamation is YHWH putting his name in a tribe of Jacob as {Deut.12: 5} foretold that he would, and Ps.78: 67, 68 confirmed that he did. The author of the torah obviously knows the name of YHWH, because he uses it often throughout his book. The author of the tanakh, doesn’t give the name of YHWH, to the creator. The creator is referred to, only as Eloheem. The name of YHWH comes into play when man is created. This is in conjunction with the name of “Eloheem”. After the expulsion from the Garden of Eden, the author begins to use the name of YHWH without the term “Eloheem”. Is the author telling us to look for the name of GD, in the pages of the tanakh? Creating a name is what the author is up to. Hashem is born through the author’s efforts. An everlasting name, is a name without an end, not necessarily a name that has always been in existence. Though the name of YHWH seems to have always existed by Isa.63: 16, this is a misinterpretation of this verse of text. This context is set in Isa. 63: 12. The term “Olam” ties into Moses and the delivery of Israel, from Egypt. It is the word, which is interpreted as “everlasting” in the KJV. The same word is used to describe the everlasting name of Moses, which he gains through his exploits in the strength of his Eloheem. The everlasting name of Moses does not precede him. This leaves room to believe that the name of YHWH is synonymous with the name of the tribe, chosen from the tribes of Israel, to bear YHWH’s name. Both, Moses, and the tribe of David are to inherit such names, without end (Ps.89:24--> 29,36,37).
…Worshiping your Eloheem, through his name, sets up a need for separating ones sins, to keep from defiling your deity. It becomes necessary to maintain some sort of separation, if you esteem your GD to be righteous. Judaism maintains a Levitical priesthood to see to the sacred estate of their Eloheem. Such an Eloheem, keeps his people wrapped about himself as though they were a girdle (Jer.13: 11). Through his name, his people can mount up upon their Eloheem, as though riding his wings through the heavens. For his {name sake}, his people can plead their cause.
…”Help us, O GD of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy names sake.” (Ps.79: 9) You can see how well the name works into the understanding of this faith. When you read with knowledge of the book of YHWH, you read another book. The allegory of the tanakh, jumps out at you.
… “According to thy name, O GD, so is thy praise unto the ends of the earth: thy right hand is full of righteousness.” (Ps.48: 10) {Thy name = thy praise= thy right arm?} Yahudah, the tribe in which YHWH “invests” his name, means {praise Yah}.
...The allegory of the tanakh is very rich. I reason that the people, who were made guilty for their name, are named YHWH. {Hashem} I find the family resemblance to the name of YHWH, very striking. The oppressors of this people deserve a great deal of shame! The salvation of this people belongs to the name of their Eloheem.
Isa.29: 11, 12
11 And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed:
12 And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.
….Michael