Issue Index
Word of the Month - חכם (hhakham / Wise)
By: Jeff A. Benner
The Hebrew verb חכם (hhakham) is usually translated as wise. But, the word wise is an abstract (Greek thought) and we will need to take a closer look at this word to find its original concrete (Hebrew thought) meaning. In order to do this we will begin by looking at the parent root חם (hham) or   as it would appear in its original pictographic script. The first letter, , is a picture of a tent wall and represents the idea of separating. The second letter, , is a picture of water. Combined these mean "separate water." The picture represented by these two words is the process of making cheese (curds) from milk by separating out the water (called whey). The noun חמאה (hhemah) is derived from this parent root and means "curds."
By placing the consonant כ (kh) in the middle of the parent root the adopted root חכם (hhakham) is formed. While translated as wise the more appropriate meaning is the ability to separate out or distinguish between good and bad. The noun חכמה (hhakhmah) is derived from this adopted root and is usually translated as wisdom but in the sense of craftsmanship such as seen in Exodus 28:3; "(KJV) And I have filled him with the spirit of God, in wisdom (translated as ability in the RSV), and in understanding, and in knowledge, and in all manner of workmanship." A craftsman is one who is able to distinguish between good work and bad work or, one who is "wise."
As we have seen the connection between "curds" and "wisdom" is the separating out of something but interestingly there is another connection between these as found in Isaiah 7:15; "He will eat curds and honey (or possibly dates) to know to refuse evil and to choose good." There appears to be a physical connection between curds (hhemah) and wisdom (hhakhmah) as this passage indicates that eating curds can bring about wisdom.
Name of the Month - אהרן (Aharon)
By: Jeff A. Benner
The Hebrew name Aharon (pronounced ah-ha-rown but usually written as Aaron) is a difficult name to determine its etymology or roots making it difficult to determine its meaning. Many different possibilities have been proposed in many different dictionaries, some of which are, lofty, mountaineer, mountain of strength, illuminator, light bringer and teacher. There are two possible parent roots that this name can come from, אר (ar) and הר (har). The parent root אר (ar) is the root of the word אור (owr) meaning "light" hence, the possibilities of illuminator, light bringer and teacher (as one who illuminates). The parent root הר (har) is the Hebrew word for hill, mountain and lofty. While we cannot say for certainty which root is the origin of the name, its first occurence in the Bible may provide a clue. "Then the anger of the LORD was kindled against Moses and he said, 'Is there not Aaron, your brother, the Levite? I know that he can speak well; and behold, he is coming out to meet you, and when he sees you he will be glad in his heart'" (RSV Exodus 4:14). It is possible that the ideas of "speaking well" and "glad in the heart" could be indicative of Aaron's character as "bright."
Question of the Month - Subdue
By: Jeff A. Benner
Q: I recently read an article by Ken Ham of Answers in Genesis. He said that the Hebrew word translated "subdue" in Gen. 1:28 really means to "study and understand" the earth, not conquer it. I cannot find this given as a meaning in any of our Hebrew reference materials. Can you help me? Is this a legitimate meaning? I don't have a problem with the idea; in fact, I rather like it. But I want to know if it is TRUE!
Thank you. Cindy Freeman
A: Genesis 1:28 (RSV) And God blessed them, and God said to them, "Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth."
The word subdue in Genesis 1:28 is the Hebrew verb "kavash" meaning to subdue but, it is important to have the "full" picture of a Hebrew word as "subdue" is very limited in its ability to describe the Hebrew. The noun form of this word is "kevesh" and means "a footstool," a place where one places the foot. The verb kavash literally means to place your foot on the neck of your conquered enemy signifying a submission of the enemy to his defeater. Figuratively this verb means to bring a people or nation into submission (Num 32:29). This word can also mean to bring into control (Mic 7:19). Incidentally, this is the same word we use today such as in "put the kabash on it" meaning to make an end of something or to "subdue" it.
While the word kavash means to subdue there is another word used that may help explain Ken Ham's explanation. The words "have dominion" is the Hebrew verb "radah." Our normal understanding of "having dominion" over another is to rule over them but this idea is found in the Hebrew verb malak. The Hebrew verb radah is related to other words which have the meanings of descend, go down, wander and spread. This verb literally means to rule by going down and walking among the subjects as an equal.
The use of the two Hebrew verbs "kavash" and "radah" imply that that man is to rule over the animals as his subjects, not as a dictator but a benevolent leader. Man is also to walk among and have a relationship with his subjects so that they can provide for man and that man can "learn" from them.
Verse of the Month - Genesis 22:8
By: Jeff A. Benner
ויאמר
אברהם
אלהים
יראה
לו
השה
לעלה
בני
וילכו
שניהם
יחדו
Abraham said, "God will provide himself the lamb for a burnt offering, my son." So they went both of them together. (RSV)
ויאמר (vay-yo-mer)
The base word is the verb אמר(a-mar) meaning to say or speak. The prefix י (y) identifies the subject of the verb as third person, masculine, singular, imperfect tense (he will say). The prefix ו (v) means "and" and will also reverse the tense of the verb from imperfect to perfect (and he said).
אברהם (av-ra-ham)
The name Abraham and is the subject of the verb (and Abraham said).
אלהים (e-lo-hiym)
The base word is אלה (e-lo-ah) and is usually translated as "God" or "god" but more literally means the one of power and authority. The ים (iym) suffix identifies this noun as plural (Hebrew verbs can be quantitatively plural - more than one, or qualitatively plural - great or large).
יראה (yir-eh)
The base word is the verb ראה (ra-ah) meaning to see. The prefix י (y) identifies the subject of the verb as third person, masculine, singular, imperfect tense (he will see).
לו (lo)
The letter ל (l) is a prefix meaning "to" or "for." The letter ו (o) is a suffix meaning "him." Combined, these two letters mean "to him" or "for him" but can also mean "for himself."
השה (ha-seh)
The base word שה (seh) is a noun meaning a lamb, the prefix ה (ha) means "the."
לעלה (le-o-lah)
The base word עלה (o-lah) is a noun meaning an ascent (a going up) but is often used for a burnt sacrifice from the rising of the smoke. The prefix ל (le) means "to" or "for."
בני (beyn-iy)
The base word בן (beyn) is a noun meaning a son. The suffix י (iy) is the first person possessive pronoun "of me." This word means "son of me" or "my son."
וילכו (vay-yel-khu)
The base word is הלך (halakh), a verb meaning to walk. The prefix y (y) and the suffix ו (u) identify the subject of the verb as third person, masculine, plural, imperfect tense (they will walk). If the first letter of a verb is a ה (h), it is dropped when it is conjugated. The prefix ו (v) means "and" and will also reverse the tense of the verb from imperfect to perfect (and they walked).
שניהם (she-ney-hem)
The base word is שנים (sheh-nah-yim) meaning "two." The suffix הם (hem) is the third person plural possessive pronoun "of them." This word means "two of them."
יחדו (yahh-dav)
This word means together.
The following is a literal rendering of this verse from its Hebraic meaning.
And Abraham said, "The one of power and authority will see for himself the lamb for an ascent my son," and the two of them walked together.
An alternative translation of this verse is possible.
The word יראה (yireh) means "he will see" as pointed out above. In verse 14 Abraham names this place yahweh yireh. The word yireh here is the same word in verse 8 and it is spelled and pronounced the same. The KJV transliterates this as Jehovajireh, other versions translate it as "The LORD will provide" but literally means "Yahweh will see". But verse 14 also says "as it is said to this day, 'On the mount of the LORD it shall be provided'." The phrase "it shall be provided is the word יראה but pronounced yera'eh due to the vowel pointings in the Masoretic text. These vowel sounds are provided by the nikudot (vowel pointings) added to the text by the Masorites and are not part of the original text. The word yera'eh is the niphal, third person, masculine, singular, imperfect tense and would be literally translated as "he will be seen" or "he will appear". Since the word yera'eh is spelled the same as yireh in verse 8 and in the name "Yahweh yireh" in verse 14 it is possible that the word יראה may have originally been yera'eh and yireh. In this case verse 8 would be translated as "and Abraham said, 'The one of power and authority will appear for himself the lamb for an ascent my son,' and the two of them walked together" and in verse 14 we would have "Yahweh will appear."
Mechanical Translation Excerpt - Genesis 18:1-8
For details on this new translation see the MTHB web site.
1 and Yhwh appeared to him in the great trees of Mamre and he was settling in the opening of the tent in the heat of the day 2 and he lifted up his eyes and he saw and look here, three men were being erect upon him and he saw and he ran from the opening of the tent to meet them he bent himself down unto the land 3 and he said my lord please if I find beauty in your eyes please do not cross over from upon your servant 4 Please, a small amount of water will be taken and wash your feet and lean under the tree 5 and I will take a fragment of bread and hold up your heart, afterward you may cross over since you crossed over upon your servant and they said you will do so just as you said 6 and Avraham much hurried unto the tent to Sarah and he said hurry knead three se'ahs of grain flour and make bread cakes 7 and Avraham ran to the cattle and he took a son of the cattle, tender and functional and he gave it to the young man and he much hurried to make him 8 and he took cheese and fat and a son of the cattle which he did and he gave it before them and he was standing upon them under the tree and they ate
AHRC Web Site Excerpt - Learning
There are several Hebrew words which can be translated as "learn" into English. When we read the English text we will often come across words like learn, teach, instruct, discipline and chastise, but as we will see, these words do not give us an accurate meaning of these words from an Hebraic perspective and some of the meaning is "lost in the translation". The Hebrew language is centered around the life of desert dwellers who live their lives as sheperds and farmers. In order to really understand the Hebrew words for learning, we will be looking at them as they did 4000 years ago.
Alaph
Oxen were very important to desert dwellers as a source of power, much as the tractor is to the modern farmer today. The Hebrew word for an ox is "eleph". A closely related word is "alaph" meaning; "to yoke together." When two oxen were placed together in a yoke for plowing, an older more experienced ox is placed alongside a younger inexperienced ox. The younger would then learn by association and example from the older. Hence, the word eleph can also mean "to associate with" or "to learn by example." A man yoked to another will learn by example from the other. A child will also learn from his parents only by observing the actions of the parent. This can be either in a positive or in a negative way.
Make no friendship with an angry man; and with a furious man thou shalt not go: Lest thou learn [alaph] his ways, and get a snare to thy soul. (Proverbs 22:24,25)
Article continues at the AHRC Web Site
Donnee's Corner -    (Zabach)
By: Donnee
Donnee’s Corner is a feature of the Ancient Hebrew Research Center’s e-zine. This column will review a word, it’s meanings, and usage to verify by research. This column will start by a in-depth look at a featured hebrew word followed by various tools to deepen understanding. As well as e-Sword formatting in order to clip and paste into e-Sword, enabling the mouse-over advantages of e-Sword. These various tools will follow the review in order to assist in your research of Ancient Hebrew.
Looking at , zabach, a word used over 300 times in Scripture including 12 times as a personal name. This Word begins with the “zayin” for “CUT” the mattock, a farming tool; then “bayt” for “IN” meaning tent or housing and finally the “Hhet” for “WALL” meaning wall, partition, a kind of protection.
2Ki 23:20 “And he sacrificed all the priests of the high places who were there, on the altars, and burned human bones on them. Then he returned to Jerusalem.” (ESV)
The Usage is an excellent example of how not only were their priests were cut, (“zayin” ) in (“bayt” ) the wall (“Hhet” ). But also the activity lost it's housing, it's covering. Putting an end to this “entity” (2Ki 23:5). Zabach, , is a cutting in the wall but does this wall always of flesh (Strong's 1320) and blood (Strong's 1818)?
1Sa 15:22 “Shemu'el said, 'Has יהוה as great delight in burnt offerings and sacrifices, as in obeying the voice of יהוה? Behold, to obey is better than sacrifice () and to listen than the fat of rams.'”
Specifically, pointed out in Context, Samuel, points out in visual reality that Saul's cutting of the wall was in disobedience.
Psa 50:23 “The sacrifice () that honors Me is a thankful heart. Obey me, and I, your Elohim, will show My Power to save.” (CEV, some editing).
Lev. 7:11-13 “This is the law of the sacrifice of shalom offerings, which one shall offer to יהוה. If he offers it for a thanksgiving, then he shall offer with the, of thanksgiving unleavened cakes mixed with oil, and unleavened wafers anointed with oil, and cakes mixed with oil, of fine flour fried. With cakes of leavened bread he shall offer his offering with the, of his shalom offerings for thanksgiving.”
Not much blood involved here. But there is “cutting into the wall” as when one processes grain. The germ is exposed when the wall is “cut”. Removing the protection of the wall and exposing the “heart” or life of the matter. Shown in the Psalm above emphasis is on obedience in the Tanakh by a heart of thanksgiving. By cutting into the wall one is exposed and by Usage we can see it go right to the heart of the it. Yes, that word is used many times directly with animals however it is not exclusively used only for animals.
For Dictionary Entries and occurences of this word Click Here.
Mila Yomit (Daily Word) - אלהים (Elohiym)
By: Rabbi Itzchak
The following is Word is from an ongoing Hebrew word by Hebrew word cyber learning journey and is being presented to you here as an introduction. For additional information on the 'MILA YOMIT: The Torah, Word By Word' and its author, Rabbi Itzchak Marmorstein, click here. To receive more of these, please contact Rabbi Itzchak.
-------------------------------------
MEANING: GOD (whatever that is)
-------------------------------------
Important word. There is a principle in Torah study that the first time that something appears is significant and a teaching on all the later times it is used. This first time that ELOHIM , which is the first of the two primary Divine Names, appears is therefore important. More than we know, but here is some of what we can learn in this awesome Mila.
-------------------------------------
OTIOT- Letters:
א ALEPH(A)-the ONE, Alpha in Greek AlphaBeta, becoming A in AlphaBet
ל LAMED (L)-12th letter, first appearance, one of the twelve simple letters that correspond to the 12 months of the year, 12 signs of the Zodiac, as defined in Sefer Yetzira where these 22 letters are first introduced Kabbalistically) and the 12 tribes. Lamed is Tishrei-, constellation-Maaznaim:Scales, (came to be called later Libra) So in the month of Tishrei during Rosh HaShana and Yom Kippur we weigh our deeds. The ruling energy is Tashmish:coition. Its numeric is 30. It means to learn, and to teach. Formed as a 'tower sprouting in the air". It depicts the process of learning as we reach up for understanding and bring it down into our activities. (To be complete Sefer Yetzira also teaches of the 12 correspondences of 'manhigim benefesh zachar venekeva: twelve directors in the Soul, male and female'. It then lists twelve body parts. Lamed corresponds to mara:gall bladder. Lambda in Greek, L in English.
ה HEH: (E)-fifth letter, first appearance in Torah, second letter after Yod in the Divine Name, (Yod appeared in Breishit, and now the second letter of the Name is introduced in the scroll.) The first of the twelve simple letters, corresponds to Nisan, constellation -tleh:ram (Aries) Ruling energy- Sicha:speech. (Regel smol be nefesh: left leg in the soul. (?)) Numeric is 5. Epsilon in Greek, becoming E. And so in Nisan, which we are bidden to count as the first of the months, we return to PeSach (the mouth speaks) and practice the commandment of speaking of the liberation from Egypt's narrowness. Heh means to take seed "heh lachem zera-take for yourself seed and sow the earth," (Genesis 47:23). Rabbi Itzchak Ginsburgh in 'The Alef-Beit' (extraordinary book) explains "Heh expresses revelation of self in the act of giving of oneself to another." The Heh as the last letter of the YHVH represents the world of Assiya of Action. As the second letter of the YHVH represents the world of Briya-consciousness. Somehow the Heh which is often silent is that first intimation of revelation of the Divine Presence that we sense as our consciousness grows and begins to seek beyond the material.
י YOD (Y), actually more actually represented as I (capital I) Yod was called Iota in Greek and then I in English - second appearance in Torah.
ם MEM SOFIT-Final (M) , first appearance in Torah. (Mu in Greek, M in English) -Thirteenth letter. Second of the three mother letters. It means water and its numeric is 40. This corresponds to the forty days of flood, and 40 weeks of conception. In Kabbala it represents the fountain of wisdom, 'the power of flow from the superconscious source'. (beten:belly in the soul).
-------------------------------------
WORDS CONTAINED WITHIN
אל AL (pronounced EL)- a Divine Name in itself and as part of EL Shaddai, means strength, force, connected to Allah-Muslim name for El. As a preposition it means 'to' as in 'towards'.
אלה The first three letters, A, L, H, is the word Alah: oath, curse, covenant.
אלה pronounced Eileh, means 'these'.
ים IM-pronounced 'eem'- denotes plurality. (Yood Mem at the end of a word pluralizes it)
Also contains the words אל הים EL HAYAM: to the ocean.
-------------------------------------
Why did the Torah not begin with the Creator's Name? “Shimon Ben Azzai quoted: 'And Your humility has made me (understand that it is) great. (2 Samuel 22:36) A human being states his name and then his title, thus: So and so the prince, So and so the duke. The Holy Blessed One, however is not so, for the Divine recorded His name only after creating the requirements of His universe: 'BREISHIT BARA' and only afterwards 'ELOHIM'.
-------------------------------------
בראשית ברא אלהים BREISHIT BARA ELOHIM:
Normally read; “In the beginning, God created.” Kabbalists however read the first three words of the Torah as "In the beginning was created Elohim." The Creator is Absolute, Pure Love. In order to allow existence meaning and experience, the Divine One enclothed that Infinite Love into ELOHIM - the One Who We Meet In All The Yoods Of Existence. The first creation of the Infinite was the aspect of the Divine that created a natural order, a multiplicity that is somehow balanced, and united with the One. This begins a process of cause and effect that integrates with all existence: physical, emotional, moral, mental and spiritual. This Creation Emerging from the Aleph (first letter of El) seeds the natural world with countless Yoods, watering it with the Light of the En Sof. May we be blessed to know with all our beings the Divine Nature of each particle of Life.
Editorials
Concerning Nehhoshet by Marcy
I did look at your website and the most recent set of articles. In talking about the altar and the meaning of nekhoshet, you bring up a nice idea about not mixing kinds, but here is some more information which might change your decision. Perhaps you are not aware of the Tabernacle in the Wilderness, a full-size replica which stands in Israel today. The project was done by Dr. Randall Smith, and you can read about it here. In his description, Dr. Smith explains that, being unsure of exactly what metal to use, they tried all the ones you mentioned. They found that only bronze was able to withstand the heat of the altar. (I didn't see this info on his website, but I have a video lecture that he did on the tabernacle site.) Think about copper wire; too much current, the copper melts and you have a short-circuit.
Something to think about.
|
