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Thread: Rachav

  1. #1
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    Rachav

    Genesis 6:15,

    And this [is the size] you shall make it: three hundred cubits the length of the ark, fifty cubits its breadth, and thirty cubits its height.

    fifty cubits its breadth = "chamishim ammah rachbah"

    This song brought me an idea, long ago already:



    The sizes of the ark spell the word "lashon" = tongue, language, just that they aren't given in the right order.

    During the flood the ark is lifted up by the waters. The ark being submerged eleven cubits it has nineteen cubits above the surface (you can reckon after -- see Rashi on Genesis 8:4, http://www.chabad.org/library/bible_...showrashi=true ).

    You also can reckon after that the waters at highest level were with 30 cubits above the earth. (Weinreb did). So it follows tah the ark came to touch the 50th cubit above the earth with it's top where the skylight was, "tsohar" --Genesis 6:16, You shall make a skylight for the ark, and to a cubit you shall finish it to the top.

    I said: The bent "nun" changed there into an outstretched "nun".

    Breadth = "rachav" - the visible reality disappears in the corners of your eyes.

    "tsohar" is from root "tsahar/ "hitshir" = to press olives (to obtain the oil for the candle) --

    Breadth = Greek πλάτος


    cf. Mathew 7:13-14,

    Εἰσέλθατε διὰ τῆς στενῆς πύλης: ὅτι πλατεῖα ἡ πύλη καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δι' αὐτῆς: τί στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν, καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν.
    “Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard that leads to life, and those who find it are few.

    narrow = Hebrew "tsar"

    Rachav is also the name of the whore of Jericho.

  2. #2
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    Rahab was surely a brave woman! She married Salmon and they had a son Boaz, so she became mother-in-law to Ruth, and ancestor of David. Her physical house was in the wall when the wall came down! The salvation precept is stated plainly in Josh6:25 --"And Joshua saved Rahab the harlot alive, ...because she hid the messengers which Joshua sent to spy out Jericho." The allegory says she had the faith, Jas2:25, to oppose and defy her whore of Babylon worldly culture! Since Tamar only 'played the harlot', I'd be careful of thinking badly of Rahab.
    Dux allows: "It is the glory of God to conceal a thing: but the honour of kings is to search out the matter". Pr25:2

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    ""Enter by the narrow gate."

    Narrow = Hebrew "tsar" - from root "tsarar" = to be hostile (inimical) towards; to discord (mus.); to be in distress, pressed, in anguish, in dire straits -- "heitseir" = to narrow, to opppress; to feel distressed; be grieved.

    It seeming to be to opposite of euphoria.

    Like Jesus in Getsemane = "Gat shemanim" = oil press.

    We saw the skylight of the ark, "tsohar", a word that just appears in Genesis 6:16, being derived from "heitshir" - to press out oil (from the olive). (Ark = Hebrew "teivah", which does (also) mean word (as written with letters).)

    You can see the word "tsohar" as "tsar" with in it's middle the letter "hey" -- the more I do press you the more is the light.

    The light of which Genesis 1:4 said that God saw it to be good, "tov".

    After Deuteronomy 8:8 the olive is the fruit of the sixth day. It provides the light for the seventh day, the world of time and space in which we do live, and is the garment of man(kind) in the eighth day. Eight = Hebrew "sh'monah" -- female form of "shemen"= oil.

    Christ = Messiah = anointed one = the one smeared with oil.

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    The olive is said to have a bitter taste.

    cf. Rashi on Genesis 8:11, And the dove returned to him at eventide, and behold it had plucked an olive leaf in its mouth; so Noah knew that the water had abated from upon the earth.
    Heb. טָרָף,“he plucked.” The Midrash Aggadah explains it טָרָף as an expression of food, and interprets בְּפִיהָ as an expression of speech. It [the dove] said: Let my food be as bitter as an olive in the hands of the Holy One, blessed be He, and not as sweet as honey in the hands of flesh and blood. — [Sanh. 108b]
    Bitter = Hebrew "mar", root of the name Miriam = Mariam = Maria = Mary.

    cf. http://www.rc.net/mobile/olpca/
    Holy Mary, Mother of God,
    pray for us sinners now, and at the hour of our death. Amen.

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    Perhaps this might also be of some interest Silvius?
    Not sure but it seems it may be relevant to some of your comments:

    Thayer's STRONGS NT 964a: Βηθζαθά, ἡ (perhaps from Chaldean זַיְתָא בֵּית, house of olives; not, as some suppose, חֲדַתָּא בֵּית, house of newness, German Neuhaus, since it cannot be shown that the Hebrew letter chet ח is ever represented by the Greek zeta ζ'), Bethzatha: John 5:2 T (WH text) http://biblehub.com/greek/964.htm

    Beth-Zatha ~ Beit-Zayit? Yea, I know, it is supposed to be a pool . . .

    And David lamented with this lamentation over Sha'ul, and over Yhonathan his son, and he bade teach the sons of Yhudah the song of the bow; behold, it is written in the Book of the Upright. The Tsebiy of Yisrael is slain upon thy high places: O how the gibborim are fallen!

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    Quote Originally Posted by toxon View Post
    Perhaps this might also be of some interest Silvius?
    Not sure but it seems it may be relevant to some of your comments:

    Thayer's STRONGS NT 964a: Βηθζαθά, ἡ (perhaps from Chaldean זַיְתָא בֵּית, house of olives; not, as some suppose, חֲדַתָּא בֵּית, house of newness, German Neuhaus, since it cannot be shown that the Hebrew letter chet ח is ever represented by the Greek zeta ζ'), Bethzatha: John 5:2 T (WH text) http://biblehub.com/greek/964.htm

    Beth-Zatha ~ Beit-Zayit? Yea, I know, it is supposed to be a pool . . .

    I thought the number of 38 years the man had been sick does constitute the clue of the passage, since 38 is gematria of "chol" which both denotes sickness and profanity.

    The sixth days of the week are called "chol" as opposed to the seventh day, that is holy "kodesh" --

    Jesus heals at the seventh day, the sabbath, a "crime" for which he was considered to deserve death.

    We've seen, after Deuteronomy 8:8, the olive being fruit of the sixth day, the taste of it being bitter, "mar", even as bitter as death.

    Ecllesiastes 7:26, . And I find more bitter than death the woman whose heart is snares and nets, her hands are bonds; whoever is good in God's sight will escape from her, and a sinner will be taken by her.


    more bitter than death = מַר מִמָּוֶת, "mar mimmavet".

    So that makes it plausible that Βηθζαθά stands for "beit zayit".

    The number of 5 porticos might allude to the letter "hey" that was added to "shishi" at the completion of creation.

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    Quote Originally Posted by sylvius View Post
    I thought the number of 38 years the man had been sick does constitute the clue of the passage, since 38 is gematria of "chol" which both denotes sickness and profanity.

    The sixth days of the week are called "chol" as opposed to the seventh day, that is holy "kodesh" --

    Jesus heals at the seventh day, the sabbath, a "crime" for which he was considered to deserve death.

    We've seen, after Deuteronomy 8:8, the olive being fruit of the sixth day, the taste of it being bitter, "mar", even as bitter as death.

    Ecllesiastes 7:26, . And I find more bitter than death the woman whose heart is snares and nets, her hands are bonds; whoever is good in God's sight will escape from her, and a sinner will be taken by her.


    more bitter than death = מַר מִמָּוֶת, "mar mimmavet".

    So that makes it plausible that Βηθζαθά stands for "beit zayit".

    The number of 5 porticos might allude to the letter "hey" that was added to "shishi" at the completion of creation.
    That is no ordinary seventh day in Yochanan 5 my friend.
    Where is there commanded a seventh day Chag?

    And David lamented with this lamentation over Sha'ul, and over Yhonathan his son, and he bade teach the sons of Yhudah the song of the bow; behold, it is written in the Book of the Upright. The Tsebiy of Yisrael is slain upon thy high places: O how the gibborim are fallen!

  8. #8
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    Quote Originally Posted by toxon View Post
    That is no ordinary seventh day in Yochanan 5 my friend.
    Where is there commanded a seventh day Chag?
    John 5:8-11,

    λέγει αὐτῷ ὁ Ἰησοῦς, Ἔγειρε ἆρον τὸν κράβαττόν σου καὶ περιπάτει. καὶ εὐθέως ἐγένετο ὑγιὴς ὁ ἄνθρωπος, καὶ ἦρεν τὸν κράβαττον αὐτοῦ καὶ περιεπάτει. ην δὲ σάββατον ἐν ἐκείνῃ τῇ ἡμέρᾳ. ἔλεγον οὖν οἱ Ἰουδαῖοι τῷ τεθεραπευμένῳ, Σάββατόν ἐστιν, καὶ οὐκ ἔξεστίν σοι ἆραι τὸν κράβαττόν σου.ὁ δὲ ἀπεκρίθη αὐτοῖς, Ὁ ποιήσας με ὑγιῆ ἐκεῖνός μοι εἶπεν, αρον τὸν κράβαττόν σου καὶ περιπάτει.


    Now I see it new,

    As long as the man was sick it was'nt sabbath yet, but as soon as he was healed it was.

    His healing was that he carried his bed.

    Jewish tradition knows "the bed of Sodom", http://www.answers.com/Q/What_is_the_iron_bed_of_sodom
    which is like the Procrustes bed from Greek mythology http://en.wikipedia.org/wiki/Procrustes

    The clue of "Sodom's bed" lies in the word for bed, "mittah", that is in sound equivalent to "middah" = meausure.

    So for example also in 1 Kings 17,19.21,

    And he said to her, "Give me your son." And she took him from her bosom, and she brought him up to the upstairs chamber where he was living, and he lay him on his bed.
    (...)
    And he meausred himself on the boy three times, and he called to the Lord and said, "O Lord, my God, restore please the soul of this child within him.



    Rashi on Genesis 1:1, "bara elohim",

    But it does not say “bara hashem” for in the beginning it was His intention to create it with the Divine Standard of Justice, but he perceived that the world would not endure; so He preceded it with the Divine Standard of Mercy, allying it with the Divine Standard of Justice, and that is the reason it is written:“on the day the Lord God made earth and heaven.” (Genesis 2:4)

    Divine Standard of Justice[ = "middat hadin"
    Divine Standard of Mercy = "middat harachamim"

    "rachamim" is an intensive form of "rechem" = womb

    I think that's how God (Tetragrammaton) can be perceived as father.-- today I have begotten you in that you are carrying your bed.
    Last edited by sylvius; 09-10-2014 at 02:16 AM.

  9. #9
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    Quote Originally Posted by sylvius View Post
    John 5:8-11,

    λέγει αὐτῷ ὁ Ἰησοῦς, Ἔγειρε ἆρον τὸν κράβαττόν σου καὶ περιπάτει. καὶ εὐθέως ἐγένετο ὑγιὴς ὁ ἄνθρωπος, καὶ ἦρεν τὸν κράβαττον αὐτοῦ καὶ περιεπάτει. ην δὲ σάββατον ἐν ἐκείνῃ τῇ ἡμέρᾳ. ἔλεγον οὖν οἱ Ἰουδαῖοι τῷ τεθεραπευμένῳ, Σάββατόν ἐστιν, καὶ οὐκ ἔξεστίν σοι ἆραι τὸν κράβαττόν σου.ὁ δὲ ἀπεκρίθη αὐτοῖς, Ὁ ποιήσας με ὑγιῆ ἐκεῖνός μοι εἶπεν, αρον τὸν κράβαττόν σου καὶ περιπάτει.


    Now I see it new,

    As long as the man was sick it was'nt sabbath yet, but as soon as he was healed it was.

    His healing was that he carried his bed.

    Jewish tradition knows "the bed of Sodom", http://www.answers.com/Q/What_is_the_iron_bed_of_sodom
    which is like the Procrustes bed from Greek mythology http://en.wikipedia.org/wiki/Procrustes

    The clue of "Sodom's bed" lies in the word for bed, "mittah", that is in sound equivalent to "middah" = meausure.

    So for example also in 1 Kings 17,19.21,

    And he said to her, "Give me your son." And she took him from her bosom, and she brought him up to the upstairs chamber where he was living, and he lay him on his bed.
    (...)
    And he meausred himself on the boy three times, and he called to the Lord and said, "O Lord, my God, restore please the soul of this child within him.



    Rashi on Genesis 1:1, "bara elohim",


    Divine Standard of Justice[ = "middat hadin"
    Divine Standard of Mercy = "middat harachamim"

    "rachamim" is an intensive form of "rechem" = womb

    I think that's how God (Tetragrammaton) can be perceived as father.-- today I have begotten you in that you are carrying your bed.
    Very interesting Sylvius. When we read that Yeshua "went up", whether speaking of a mountain, high mountain, or Yerushalaim, the word in the Greek is the same as for "to ascend", (anabaino as in Yochanan 5:1) so one can read the text either way and it depends upon the context and the understanding of the reader as to where in Tanach a certain passage may also have application, (always context first, of course, before any numerical significance). Thus one may read that Yeshua ascended into Yerushalaim, which can mean Yerushalaim of above in supernal understanding, from a counterpart context running within the text. The implications in the supernal meaning would likely therefore be related to the Mishkan, (of above as in the Epistle to the Hebrews and the book of the Revelation of Yeshua). The five "stoa"-colonnade-porticos thus become the five pillars at the door of the Mishkan. This passage imo speaks of Paradise, for Yeshua says, "There are five trees, (shittiym-pillars of Exodus 26:36-37) in Paradise for you which continue undisturbed, summer and winter, and whose leaves never fall, (perhaps the vavey-hooks are pictured as leaves from which the veil of the door of the Mishkan was hung) and whosoever becomes acquainted with them shall not experience death", (Thomas #19). Also this chag-feast day is probably the seventh of Unleavened Bread, (as commanded Exodus 13:6) and if so then that is why they came down so hard on Yeshua for this Shabbat miracle. From the Passover of Yochanan 2 then, to this Feast of Yochanan 5, are just seven days, (Nicodemus came by night during the days of Unleavened Bread). This cannot be seen in most translations because "meta", (with-amid-amidst) is so often translated "after" when it should not be, but because a western mindset generally sees everything as if occurring in successive chronological events this has become the unfortunate case. When you see "meta" or "meta tauta" rendered as "after this" or "after these things" beware; for most of the time, (imo) it is misunderstood and rather the author is instead saying that those events occurred in the midst of what other things were previously expounded, (at the same time: "META-WITH these things"). This is the key to Yochanan also because if Yeshua did not go up to Yerushalaim at the second Passover mentioned in Yochanan 6, and if indeed it is the primary Passover, (Abib) then Yeshua would have broken the law and we are clearly informed that he was in Tiberias with the feeding of the five thousand at that time according to the author. Therefore it cannot have been the Passover of Abib but was indeed Pesach Sheni, (Iyyar). The ministry of Messiah is one full year from the first Passover of Yochanan 2:13 until Golgotha because the Passover of Yochanan 6 is Pesach Sheni where he was in the Galil.

    Yochanan 2:13-25 ~ Primary Passover (Abib).
    Yochanan 5:1-14 ~ 7th day of Unleavened Bread, (a Chag-Feast).
    Yochanan 6:1-15 ~ Pesach Sheni, Iyyar 14-21, (one month from Yochanan 2:13-25).
    Yochanan 7:1-14 ~ Sukkot, Tishri 15-21, (Yesua cuts the WEEK in half, Yochanan 7:14).

    2/17 Gen. 7:11, (midst of Pesach Sheni) <> 7/17 Gen. 8:4, (midst of Sukkot) = 150 DAYS/5 MONTHS.
    Last edited by toxon; 09-10-2014 at 08:54 PM.

    And David lamented with this lamentation over Sha'ul, and over Yhonathan his son, and he bade teach the sons of Yhudah the song of the bow; behold, it is written in the Book of the Upright. The Tsebiy of Yisrael is slain upon thy high places: O how the gibborim are fallen!

  10. #10
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    Quote Originally Posted by toxon View Post
    Very interesting Sylvius. When we read that Yeshua "went up", whether speaking of a mountain, high mountain, or Yerushalaim, the word in the Greek is the same as for "to ascend", (anabaino as in Yochanan 5:1) so one can read the text either way and it depends upon the context and the understanding of the reader as to where in Tanach a certain passage may also have application, (always context first, of course, before any numerical significance). Thus one may read that Yeshua ascended into Yerushalaim, which can mean Yerushalaim of above in supernal understanding, from a counterpart context running within the text. The implications in the supernal meaning would likely therefore be related to the Mishkan, (of above as in the Epistle to the Hebrews and the book of the Revelation of Yeshua) ....

    You always do "ascend" to Jerusalem, or "descend" from there,

    cf. Mark 10:32-34,
    ησαν δὲ ἐν τῇ ὁδῷ ἀναβαίνοντες εἰς Ἱεροσόλυμα, καὶ ἦν προάγων αὐτοὺς ὁ Ἰησοῦς, καὶ ἐθαμβοῦντο, οἱ δὲ ἀκολουθοῦντες ἐφοβοῦντο. καὶ παραλαβὼν πάλιν τοὺς δώδεκα ἤρξατο αὐτοῖς λέγειν τὰ μέλλοντα αὐτῷ συμβαίνειν, ὅτι Ἰδοὺ ἀναβαίνομεν εἰς Ἱεροσόλυμα, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδοθήσεται τοῖς ἀρχιερεῦσιν καὶ τοῖς γραμματεῦσιν, καὶ κατακρινοῦσιν αὐτὸν θανάτῳ καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν 34καὶ ἐμπαίξουσιν αὐτῷ καὶ ἐμπτύσουσιν αὐτῷ καὶ μαστιγώσουσιν αὐτὸν καὶ ἀποκτενοῦσιν, καὶ μετὰ τρεῖς ἡμέρας ἀναστήσεται.

    Mark 3:22,
    καὶ οἱ γραμματεῖς οἱ ἀπὸ Ἱεροσολύμων καταβάντες ἔλεγον ὅτι Βεελζεβοὺλ ἔχει, καὶ ὅτι ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια

    Interesting is that the last supper took place in an "upstairs room",
    Mark 14:15,
    καὶ αὐτὸς ὑμῖν δείξει ἀνάγαιον μέγα ἐστρωμένον ἕτοιμον: καὶ ἐκεῖ ἑτοιμάσατε ἡμῖν.

    ἀνάγαιον = upstairs-room; Hebrew "aliyah" - which figuratively means also "heaven" -- and the word is also used for immigration (to Israel). (You ascend to Israel, and descend to Egypt)

    "aliyah" also in 1Kings 17:19,
    And he said to her, "Give me your son." And she took him from her bosom, and she brought him up to the upstairs room where he was living, and he lay him on his bed.


    Upstairs room you can only reach via a ladder or stairway.

    The upstairs-room of the last supper was a κατάλυμά (Mark 14:14) = inn, night-lodging; Hebrew "malon", from "lun" = stay overnight; spend the night.

    cf. LXX Exodus 4:19,
    ἐγένετο δὲ ἐν τῇ ὁδῷ ἐν τῷ καταλύματι συνήντησεν αὐτῷ ἄγγελος κυρίου καὶ ἐζήτει αὐτὸν ἀποκτεῖναι

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