It seemed so simple to accept the numbers 1 to 7 as having a purely numerical meaning. After all, they appear as such in the English translation of the seven creation days in Genesis 1:1 – 2:3, then in the four rivers of Eden in Genesis 2: 10 – 14, and in numerous lists throughout the Hebrew Bible.
However, in looking at the text of Gen. 2: 10 – 14 it became increasingly evident that Strong’s numbering of words is inconsistent, making their Concordance useless at best, misleading at worst. There is evidence that translators have taken words used to describe each of the seven days in Gen. 1:1 – 2:3, and assigned numerical values, to obscure the meaning of the creation account, what happened in Genesis 2: 10 – 14, and the prophecy in Daniel 9: 24 – 27.
There are two major problems with Strong’s Concordance:
1. They have taken the text of the entire Hebrew Bible, some inspired and some added later, and blended it together in their numbering system, resulting in completely different meanings for words of the same, or similar form.
2. They have assigned different numbers to words based on prefixes, and/or based on the meaning they want for words, not grouping words of similar form together, which we would expect from a Dictionary.
By applying standard Hebrew word construction rules in a consistent manner, where the meaning of the root, normally a verb, is modified by prefixes and suffixes, to arrive at a meaning, God’s message shines through, and it is quite different than we have been led to believe!
One or Apart
The noun echad אחד (Strong’s 259 967 occurrences) means ‘one’, but in the sense of being ‘alone, single, another, each’, not ‘united, i.e. One; or (as an ordinal) first’, alike’, the meaning we assume based on Judeo-Christian teachings. Echad is the same as the verb achad אחד (Strong’s 258 1 occurrence in Ezek. 21:16) that means ‘go one way or other’.
The root of echad/achad is ach אח (Strong’s 251 630 occurrences) that means ‘brother, kindred’, that with the daleth ד suffix indicates the opposite, separation. The way ab אב (Strong’s 1 1212 occurrences) that means ‘progenitor’, with the daleth ד suffix forms abad אבד (Strong’s 6 184 occurrences) indicates the opposite, ‘perish, destroy’.
Echad is often found in the form אחת, the taw suffix means ‘of’, as we see in Gen. 2:21 “the adam deep sleep and took of kindred [echad] from their side”, and Gen. 27:38 where Esau said to his father Isaac “the blessing of kindred [echad], my father bless also me”. Where echad/achad is used purely as a number, may be evidence of uninspired text, which unfortunately is plentiful in the Hebrew Bible.
The one occurrence of achad is in Ezek. 21:16, in the King James Bible is translated “Go thee one way or other [achad], [either] on [sum/sim] the right hand [yaman], on the left [simel], whithersoever [an] thy face [panim/paheh] set [yaad]”, but in the Berean Study Bible, NIV and NLT, in addition to achad being translated as ‘slash’, sum/sim (Strong’s 7760) that means ‘to put, place, set’ is translated as ‘set your blade’, and panim/paneh (Strong’s 6440) that means ‘face, faces’, is translated as ‘blade’, and the New King James Bible changed to this translation. This is a perfect example of how translators change the meaning of text, in this case to support a literal sword theme.
The sword is the Messiah who is the word 1 John 1: 1 – 2, who was with God in the beginning, in him was life, and the life was the light of men, the light that shines in the darkness, and the darkness did not comprehend it, the true light which coming into the world enlightens every man John 1: 1 – 3, & 9. The Messiah is the whirling sword guarding the way to the tree of life Gen. 3:24. “Assyria will be shattered at the voice of Yahweh” Isa. 30:31, “in that day . . . cast down Assyria by sword [chereb] not of mighty one [ish] and sword [chereb] not of mankind will devour . . .”. Isa 31: 7 – 8. The sword is the word of God, living and active, sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart Hebrews 4:12.
The Messiah is the sword prophesied in Ezek. 21 that Yahweh will draw out of its sheath and cut off the righteous and the wicked v.3, is sharpened to make a slaughter and polished to flash like lightening, that it may be handled in the hand of the slayer v. 9 – 11, against God’s people, against all the officials of Israel, who are delivered over to the sword v.12, for there is a testing by the rod which despises v. 13. Ezekiel is told to prophesy and strike upon hands and double sword lord [shelishi – see section ‘three’ below], the sword slays, his sword slays the great, their privy chamber v. 14, that their hearts may melt, and many fall upon their gates, I have set the point of sword kindred [ach], made lightning, grasped for slaughter v. 15. Mankind to go one way or the other, on the right hand, on the left v. 16, as the Messiah separates us from one another as the shepherd separates the sheep from the goats Matt. 25:32.
Looking again at Gen. 1:5, what we know as ‘day one [echad]’, the meaning is most likely ‘day kindred go one way or other’, in alignment with the separation (space between Gen. 1:4) the light and the darkness, when the waters were gathered into place ‘kindred go one way or other’ and see the dry ground in Gen. 1:9. After the creation of the earth and heavens, when there was no shrubs or plants in the field and Yahweh gods had not rained their judgment on the earth, before man became a slave to the ground, a vapour rose from the earth and poisoned the ground in Gen. 2: 4 – 6, a test that the first man failed, resulting in being made perishable on ‘day two’.
Two or Sleep (in death)
The verb yashen ישן (Strong’s 3462, 3463 & 3465 24, 5 & 6 occurrences) means ‘to sleep’, ‘asleep, sleeping’, and ‘old’ (more likely ‘withered’ in Lev. 25:22 & 26:10) respectively, the yod prefix indicates third person, future tense ‘he/she/they sleep’. Yashen is the root of sheni שני, shenayim שנים, and shenah שנה , the nun suffix ן changes to נ when it occurs at the beginning or half-way into a word.
The noun sheni שני (Strong’s 8145 157 occurrences) is often translated as ‘second’, but the root yashen means ‘to sleep’, and the yod suffix either changes a plural masculine noun to the construct form ‘of sleep’, or indicates first person singular possessive ‘my sleep’. Death is ‘a sleep’, those who are sleeping (Strong’s groups with yashen but it is sheni ישני) in the dust of the ground, who will awaken at the time of the great tribulation, when Michael, the great prince, takes a stand, some to everlasting life and some to shame, contempt everlasting in Dan. 12: 1 – 2 (a continuation from Dan. 9: 24 – 27), when judgment began at the house of God 1 Peter 4:17.
Found in the same form as sheni, shani שני (Strong’s 8144 42 occurrences) is alleged to mean ‘crimson, scarlet thread’, but the occurrences in Exodus (26/42), Leviticus (5/42), and Numbers (2/42) are mistranslations. In the verses in question, both shani and tola (Strong’s 8438) that means ‘crimson’, are mistranslated to make them fit the context, evidencing these verse to be uninspired, and calls into question the other 9 occurrences, as revealed in the analysis below:
- In Exodus 25 – 39 shani is found 26 times (both sheni and shani are found in Exodus 25:4, 12, 32, 26:1, 4, 5, 10, 20, 27, 31, 36, 27:15, 16, 28:5, 6, 8, 10, 15, 18, 33, 29:19, 39, 41, 35:6, 23, 25, 35, 36:8, 11, 12, 17, 25, 32, 35, 37, 37:3, 18, 38:15, 18, 23, 39:1, 2, 3, 5, 8, 11, 24, & 29) in the phrase “and blue and purple and crimson [tola Strong’s 8438 translated as ‘and’] of sleep [shani Strong’s 8144 translated as ‘scarlet’] and linen and goats (ez Strong’s 5795 translated as ‘goat [hair])’ . . . ”.
- Similarly, shani is found in the phrase in Lev. 14:4 “two [שתי shenayim Strong’s 8147] birds living clean and tree cedar and of sleep [shani translated as ‘and’] crimson [tola translated as ‘scarlet’] and hyssop [ezob]”, in Lev. 14:6 “the bird take it and tree the cedar and besides/next [shani translated as ‘yarn’] the crimson [tola translated as ‘the scarlet’], and the hyssop”, in Lev. 14:49 “take to cleanse the house two [שתי shenayim Strong’s 8147] birds and tree cedar and of sleep [shani translated as ‘and’] crimson [tola translated as ‘scarlet’] and hyssop”, in Lev. 14: 51 “tree the cedar and the hyssop and of sleep [shani translated as ‘yarn’] the crimson [toal translated as ‘the scarlet’] the bird the living”, and in Lev. 14:52 “the bird living and in tree the cedar and in hyssop and in besides/next [shani translated as ‘and’] the crimson [tola translated as ‘scarlet’].
- In Numbers 4:8 shani is found in the phrase “and spread over them garment crimson yarn [tola translated as ‘of yarn] of sleep [shani translated as ‘scarlet’] and cover . . .” and in Numbers 19:6 “and take the priest tree cedar and hyssop and of sleep [shani translated as ‘and’] crimson yarn [tola translated as scarlet] and cast them upon midst burning the heifer”.
- The following verses where shani fits the context of meaning ‘scarlet’ are likely not inspired text: in Gen. 38:28 & 30 where Tamar tied a scarlet thread on the hand of one of her babies to know which one was firstborn, in Isa. 1:18 where Yahweh says “though be your sins like scarlet, like snow be white”, in Joshua 2:18 – 21 where Rahab was asked to tie a scarlet cord in her window to protect her home from being attacked, and she did so, in 2 Sam. 1:24 women of Israel weep over Saul who “clothed you in scarlet with luxury”, in Prov. 31:21 the woman whose household are clothed with scarlet, in Songs 4:3 a woman whose lips are like scarlet thread, and in Jer. 4:30 “plundered for [ki translated as ‘though’] clothed crimson . . .”.
Shanah שנה (Strong’s 8140 & 8141 7 & 876 occurrences) is commonly translated as ‘a/one year’, The he suffix indicating future tense, ‘toward sleep’, perhaps tracking time by counting days (sleeps), in periods of years. The same as the noun shenah שנה (Strong’s 8139 & 8142 1 & 23 occurrences) that is always translated as ‘sleep’, although it is often found with various suffixes; only 4/23 he ה, 6/23 taw ת, 7/23 taw waw תו, 2/23 taw yod שנתי , 3/23 taw final nun תם, 1/23 aleph א (which is the same form as shanah/shenah שנא , Strong’s 8132 & 8133 3 & 21 occurrences, that mean ‘alter, change’, the latter found in Ezra & Daniel in various forms). In the form shenayim שנים (Strong’s 8147 769 occurrences) the yod and final mem suffix can indicate plural ‘sleeps’, or indicate dual form ‘two sleeps’. On the third day, lights were put in the sky to distinguish between day and night, in evening when we sleep, and morning we rise, which become years [said to be shanah, but is in plural form shenayim שנים] Gen. 1:13 – 14.
The first occurrence of shanah (Strong’s 8141) is in Gen. 1:14 – 15, the day that gods created lights in the heavens to divide the day and night and for signs and seasons, and days and years [in plural form שנים] and for lights in the heavens to shine over the earth. Also found in:
- The genealogical lists like Adam’s in Gen. 5: 3 – 32, and Shem’s in Gen. 11: 10 – 25, alternating between singular and plural form, in a haphazard manner, translated as ‘years’ because the context is plural. In Gen. 5:8 שתים is categorized as the noun shenayim שנים (Strong’s 8147) and translated as ‘two’ as it often is. Similar in form to the proper name Seth שת (Strong’s 8352 8 occurrences) who was named so because as Eve said “God has appointed/granted [shith שת Strong’s 7896] me another offspring in place of Abel, for Cain killed him” in Gen. 4:25, although shith is not found in its standard form שית that means ‘put, set’, in this occurrence is similar in form and meaning to shem except the mem suffix is replace with taw (see fact #94).
- Joseph’s interpretation of Pharaoh’s dream in Gen. 41: 25 – 36, alternating between the form sheni [שני] and plural form, in a haphazard manner, translated as ‘years’ because the context is plural. In v. 32 shanah שנה (Strong’s 8138 22 occurrences) that means ‘to repeat, do a second time’, frequently translated as ‘change, alter’, is found in the form השנות, translated as ‘repeated’. Also, in v. 32 the noun paam פעמים (Strong’s 6471 118 occurrences) often translated as ‘times’ in the sense of strokes or footsteps, is translated as ‘twice, doubled, two versions’, and in the form הפעם in Gen. 2:23 is translated as ‘now’.
Looking again at sheni שני in Gen. 1:8, ‘day of sleep’ is an appropriate title for the day gods divided space between the waters under the firmament and the waters above, mankind were separated from God, the day they went to sleep in death Gen. 1:7 & 8, which points to Gen. 2:7 when man became a living soul. ‘Sleeping, asleep, in the sleep of death’ are words used to describe mankind who are separate from God, living and breathing, but dead spiritually, as Yahshua told his disciple “let the dead bury their own dead” Matthew 8:21 – 22 & Luke 9:59 – 60. Similarly, Paul indicated it was the hour to awaken from sleep, for salvation was near Romans 13:11.
Three or Rank and Rule
The root of Shaliysh שליש (Strong’s 7991 17 occurrences) is shal/shel של which is the combination of ש ‘that/ who/which’ + ל ‘to’ = ‘that/who/which’ + ‘to’ = ‘that/who/which [belongs] to’. It is found in Song of Solomon 1:6 where it is translated as ‘my own’, but is not assigned a Strong’s number, and it is found in Song of Solomon 3:7, combined with Solomon של + שלמה (Strong’s 8010) translated as ‘it [is/belongs to] Solomon’. Shaliysh is often translated as ‘captains, officers’ used of a person of high rank who reports to, belongs to, is under the authority of the king:
- In the form שליש in 2 Kings 7:2, 17 & 19, the officer reports directly to the king, thus has a high rank; v.2 “answered the officer [השליש] lord [aser] to king [melek] he leaned [shaan] upon [al] hand [yad]”, similarly in v.17 “the king appointed the officer [השליש] lord [aser] he leaned upon hand”, and v.19 “answered the officer [השליש] mighty one [ish] the gods and said . . .”. Note: although shin and asher are said to mean ‘‘that, which, who’, we see in fact #119 that asher contains some element of ‘leader, guide, keeper, lord’, and I have changed the translation in v. 2 & 17 to reflect this fact.
- In the form שלישו in 2 Kings 15:25 translated as ‘officer of his’, the shin translated as ‘of’, and the yod indicating third person, possessive, ‘his/its’ translated as ‘his’. In the form שלישיו in 2 Chr. 8:9 translated ‘of his officers’, followed by “and captains/prince [sar] his chariots and his cavalry”, evidencing an ‘officer [shaliysh]’ to be of a high rank.
- In the form שלשיו in Exodus 15:4 and 1 kings 9:22 translated as ‘his officers/captains’.
- In plural form שלשם in Exodus 14:7 translated as ‘captains’, followed by “over all”, evidencing an ‘officer [shaliysh]’ to be of a high rank. In the form שלשים twice in 2 Kings 10:25, Ezek. 2:15 & 23 translated as ‘officers’.
Shelishi שלישי (Strong’s 7992 108 occurrences) alleged to mean ‘third part, rank, time, three years old’, is often found in the similar form as shaliysh, thus must have the same or a similar meaning. Similarly, the root of shalosh/shalash/shalosh שלש (Strong’s 7969, 8027 & 8029 429, 9 & 5 occurrences) and sheloshim שלשים (Strong’s 7970 174 occurrences) is shal/shel של, which has un element of belonging, ownership. In Numbers 2:24 “thousands and hundreds to war and captains [shelishi in the form שלשים translated as ‘and the third’] set out”. Similarly, in 2 Sam. 18:2 it is more likely that shelishi in the form שלשים means ‘the captains’ not ‘a third’ were in the hand of different leaders who are listed by name. In 2 Kings 1:13, the context of the sentence is Elijah ‘sending’ rulers (sar Strong’s 8269 421 occurrences) army [chamishshim חמשים mistranslated as five as described under that section below] captains [shelish in the form שלשים] and army [chamishshim חמשים], and went up and came the leader army [chamishshim חמשים] the captain [shelish in the form שלישי] and bow upon his knees before Elijah.”
In Hosea 6:2 “They will live [יחינו translated as ‘revive us’] from my waters [identified as yom but more likely mayim Strong’s 4325 in the form מימים, translated as ‘two days’] in day [yom ביום] of the lord [shelishi translated as ‘on the third day’] raise up and we live to his face.” This is a prophecy for the ‘day of YAHWEH’, when the righteous are raised up from the living waters, but in this case it is called the ‘day of the lord’. Although the quotation of this verse in 1 Cor. 15:4 lends credibility to ‘the third day’ translation, in his article Apocryphal Apparitions: 1 Corinthians 15: 3 – 11 as a Post-Pauline Interpolation, author Robert Price provides evidence against these verses.
Shalach שלח (Strong’s 7971 847 occurrences) from the root shal/shel של shows authority which among mankind represents a form of ownership. Although shalach is often translated as ‘sent’, it more specifically means sending or taking with authority. For example, in Gen. 3:22 – 23 Yahweh gods said “behold the man has become apart [echad – see analysis in section One above] from us experiencing [daath] good and evil”, now lest he stretch out [shalach] his hand and take from the tree of life and eating and live forever, therefore Yahweh gods sent him [shalach] from the garden of Eden to serve the ground which taken from appointed place [sham]. In Gen. 4:1 the man ‘knew [yada]’ his wife and she conceived and bore Cain, evidencing that yada [and daath that is from yada – see fact #83] goes beyond the definition ‘knowing through observation’, to ‘having a relationship through experience’.
Looking again at Gen. 1:13, shelishi in the form שלישי, the yod suffix either changes the noun to the construct form ‘of’ or indicates first person, singular, possessive ‘my’, resulting in ‘day of captains’. Although it is difficult to see mankind began ruling over each other in the text of Gen. 2: 10 – 14, we will look at these verses next which will uncover the real meaning.
Four or Sprawling
Arba ארבע (Strong’s 702 318 occurrences) means ‘four’ as it is most often translated (167 out of 318), from the verb raba רבע (Strong’s 7250 and 7251 3 and 12 occurrences) that mean ‘to lie stretched out’ and ‘to square’ respectively, that according to Strong’s Exhaustive Concordance is “rather identical with raba’ through the idea of sprawling ‘at all fours’”.
Where the term ‘four’ ארבע (arba) ‘corners’, ‘ends’ or ‘winds’ are found, in Jer. 49:36, Isaiah 11:12, Ezek. 7:2 & 37:9, Dan. 7:2, 8:8, 11:4, Zech. 2:6, Matt. 24:31, Mark 13:27, Acts 10:11 & 11:5, & Rev 7:1 & 20:8, the whole earth is meant, not ‘four’ literal corners, ends or winds. In Ezek. 1:17 the creatures likely moved in all directions, or ‘any direction’ as translated in the Contemporary English Version, not ‘four directions’ as translated in other Bible versions which aligns with the meaning of the primitive root ‘sprawling “on all fours”’. In Ezek. 14:21 ‘four judgments’ means earth wide.
Both Gen. 1:19 and 2:14 contain rebii רביעי (Strong’s 7243 55 occurrences) that means ‘foursquare, fourth part’, which is ‘from the same as’ the noun arba ארבע. The yod between the letters of rebii modifies it to mean a corrupt form of sprawling, just as esh אש (Strong’s 784) that means fire/existence (there), with a yod in the middle becomes ish איש (Strong’s 376) that means ‘mighty one’ (see fact #56 – an ish is not a godly person but a fallen one), and el אל (Strong’s 410) that means god/power, with a yod in the middle becomes ayil איל (Strong’s 352) that means ‘a ram, mighty man, oak, tree’. The yod suffix either indicates first person, singular, possessive, ‘my’ or changes a plural masculine noun to the construct form ‘of’, so ‘day of sprawling’ in Gen. 1:19, and ‘the sprawling of’ in Gen. 2:14.
In Gen. 2:10 arba is found in the form לארבעה, the prefix lamed ל means ‘to, for’, and the suffix he ה indicating movement toward (see fact #54 d) ‘sprawling’ which is when God put lights in the heavens to separate the day and night, for signs, seasons and days and years, and made gods sleep of [shenayim] the lights, the greater to rule the day and the lesser light the night, on the ‘day of sprawling’ Gen. 1: 14 – 19. The idea that the lights in the heavens were temporarily put in place for mankind’s enslavement to the ground is supported by the fact that there are no sun nor moon in the New Jerusalem because it is illumined by the glory of God in Rev. 21:23.
Five or Armed for Battle
Chamishi חמיש (Strong’s 2549 45 occurrences) means ‘fifth’, chamesh and chomesh חמש (Strong’s 2567, 2568 & 2569 1, 344 & 1 occurrences) mean ‘take the fifth part’, ‘five’, and ‘fifth part’ respectively, in plural form chamishshim חמשים (Strong’s 2572 163 occurrences) means ‘fifty’, but the same form chamushim חמש (Strong’s 2571 4 occurrences) means ‘in battle array’. The context that chamesh in Isa. 30:17 supports its translation as ‘battle’ not ‘five’, “Thousand separate in the face of threat, separate at threat of battle [chamesh] flee . . .”. Chomesh חמש (Strong’s 2570 4 occurrences) means ‘belly’, but always in the sense of being wounded perhaps representing a serious injury.
So Gen. 1: 20 – 23 describes the ‘day of battle’ (chamishi חמישי with a yod suffix indicating ‘of’), but looking back at my analysis of these verses in the article The Fifth Day, I was unable understand why God would ‘create’ [bara see fact #55] sea monsters and living things for the waters which represents those under Satan’s influence, and ‘bless’ [barak see fact #28] them saying “be fruitful and multiply and fill the waters of the seas . . .”. We must take another look at these words to better understand what happened on the fifth creation day.
The root of bara and barak/berek is bar בר that means ‘grain, corn’ (Strong’s 1250 14 occurrences), used in a figurative sense in the day of Yahweh prophecy in Joel 2: 23 – 24, bar is grain on a threshing floor where it is beaten to separate the wheat from the chaff, and in Isa. 1:24 & 25 Yahweh says “comfort from adversity and vengeance enemies, and turn my hand upon you and refine like grain [bor] your dross and take away all your alloy”. In the same form, bor בר is alleged to mean ‘pure, clean’ (Strong’s 1249 7 occurrences), but the context in Isa. 1:25 supports it meaning ‘refine’. Both bor בר (Strong’s 1252 6 occurrences) found in the form כבר, four of which are in 2 Sam. 22:21 & 25 & Psalm 18: 20 & 24 where Daniel states that Yahweh “recompense him, for his righteousness, for clean [bor] hands and returned me, in his sight”, and bar בר (Strong’s 1247, 1248 8, 4 occurrences) means ‘son’, are likely uninspired text.
Bar בר with a yod aleph suffix forms bari בריא (Strong’s 1277 14 occurrences) that means ‘fat’, which according to Strong’s Exhaustive Concordance (SEC) is “from bara (in the sense of barah); fatted or plump – fat (fleshed), fed, firm, plenteous, rank”. SEC states that bara ברא (Strong’s 1254 55 occurrences) means create, or does it means “choose, create creator, cut down, dispatch, do, make fat”, from “a primitive root; (absolutely) to create; (qualified) to cut down (a wood), select, feed (as formative processes) – choose, create (creator), cut down, dispatch, do, make (fat)”. The problem is bara means all of these things at once!
From the beginning, Gen. 1:1 and 1:21, Yahweh ‘fed to grow and refine [bara]’. Yahweh promised to “search for my sheep . . . shepherd them in good pasture . . . shepherd my flock and lead them to rest . . . seek the lost, bring back the scattered, bind up the broken and strengthen the sick, but the fat and the strong I will destroy, I will feed them with judgment . . . I will judge between one sheep and another . . . judge between the fat sheep and the lean sheep . . . I will set over them one shepherd, My servant David, and he will feed them, he will feed them himself and be their shepherd” in Ezek. 34: 11 – 23. Yahweh allows the wheat and the tares to grow together until the harvest when the reapers gather the tares and burn them, and gather the wheat into the barn Matt. 13:30.
Although barak ברך (Strong’s 1288 330 occurrences) is often translated as ‘bless’, according to SEC it means ‘abundantly, altogether, at all, blaspheme, bless, congratulate, curse, greatly’. Barak is sometimes found in the form ברכ, as are most occurrences of berek (Strong’s 1290 25 occurrences) that means ‘knee’, perhaps some of the reason for the confusion. When found in the form ברך there is an underlying element of feeding in the sense of ‘bounty’. For example, in Ex. 23:25 ‘bountiful [barak] your bread and your water’, and in Num. 23:11 & 24:10 barak in the form ברכ is translated as ‘blessed’ and in the form ברך as ‘bountifully’. In Gen. 1:1 “in beginning abundance gods the heavens and the earth”, and in Gen. 1:22 “abundantly gods sea monsters great and every soul living that creeps which abounded the waters according to their kinds . . .”
The ‘day of battle’ was the ‘day of Yahweh’ prophesied in Joel 2: 1 – 3, “a day of darkness and gloom, a day of clouds and thick darkness, like the dawn spreads over the mountains a people numerous and strong like of which never has been from antiquity and after, nor again years ages, to face devours fire and behind them blazing flame like garden of Eden the land before them and behind them a wilderness desolate and surely become escape none of them.”
The ‘day of Yahweh’, is the great tribulation prophesied in Matthew 24:1 – 2, Mark 13:2, and Luke 21: 5 – 6 when the temple was torn down, not one stone left upon another, which occurred in 70 AD, at the end of the seven year war against the Roman army. Yahshua’s disciples were warned that when Jerusalem was surrounded by armies, her desolation was near, and those in Judea must flee to the mountains and those in the midst of the city must leave because these were the days of vengeance, so that all things written were fulfilled, there was great distress upon the land and the people, and they fell by the edge of the sword and were led captive into all the nations, and Jerusalem was trampled under foot by the Gentiles until the times of the Gentiles were fulfilled Luke 21: 20 – 24.
That generation Matt. 23:36, was the time when Michael the great prince took a stand and there was a distress such as never has occurred from the beginning of nations until then, and everyone whose name was found written in the book escaped Dan. 12:1. Michael and his angels waged war with the dragon, the great dragon was thrown down, the serpent of old called the devil and Satan who deceives the whole world, thrown down to earth and his angels with him, having great wrath, causing woe to the earth knowing he had a short time Rev. 12: 7 – 12. The son of man came in a cloud with power and great glory and the saints were redeemed Matt. 16: 27 – 28, 24:30, 26:64, Mark 13:26, Luke 21: 27 – 28, Rev. 1:7, and Dan. 7:13.
Six or Make White
Shesh שש (Strong’s 8337 215 occurrences) allegedly means ‘six’, although it is from shayish שיש (Strong’s 7893 1 occurrence) that means ‘alabaster’ from an unused root that means ‘to bleach, i.e. whiten, white, i.e. marble’, tied to shesh שש (Strong’s 8336 41 occurrences) that means ‘fine linen’, translated as ‘marble’ in Esther 1:6 and Songs 5:15. Sheshak ששך (Strong’s 8347 2 occurrences) that means ‘thy fine linen’ is apparently a name for Babylon. Shishsha (Strong’s 8341 1 occurrence) means ‘give a sixth part’, but found in the form ששיתם in Ezek. 45:13, within the temple chapters 40 – 48, and sus שוש (Strong’s 7797 27 occurrences) that means ‘to exult, rejoice’, sometimes found in the form שש or שישי, four in Deut., 2 in Job, 3 in Jer. & Lam., likely uninspired text.
In Dan. 9: 25 & 26 shishshim ששים (Strong’s 8346 59 occurrences) that means ‘white’, is found in combination with shenayim שנים, that we see under the two section above means ‘sleep’, but in these verses is translated as ‘sixty-two’. Daniel’s prophecy is referring to the ‘fullness of time [shabua – see seven section below], when the white [shishshim] sleeping [shenayim] return [shub] and build the street and the wall even in troublesome times’ v. 25, and ‘after the fullness [shabua] when white [shishshim ] and sleeping [shenayim] made a covenant [karath] anointed [mashiach] . . .’ v. 26. Daniel’s prophecy continues in Dan. 12: 1 – 4, the day of Yahweh, the great tribulation when those who sleep [yashen in the form מישני as discussed above] in the dust of the ground awake, to everlasting life but others to disgrace and everlasting contempt, and those who have insight shine brightly like the brightness of the expanse of heaven, and those who lead the many to righteousness, like the stars forever and ever, at the end of the age, which was fulfilled in Yahshua’s generation evidenced by the destruction of the temple Matthew 24:1 – 3.
On the day whiteness in Gen. 1: 26 – 31 gods made man in their image, male and female, to rule over the fish of the sea and over the birds of the air and over the cattle and over all the earth and over every creeping thing that creeps on the earth, and blessed them saying “be fruitful and multiply and fill the earth and subdue it, and every plant was given for food and to every beast of the earth and bird of the sky and to everything that has life”. This is the thousand year reign of the Messiah and the saints that began after the great tribulation during which Satan is bound in the abyss to not deceive the nations until the thousand years were completed when he is released for a short time, those who had not worshiped the beast or his image, and had not received the mark on their forehead and hand, came to life and reigned with the Messiah for a thousand years Rev. 20: 1 – 5.
Seven or Fullness
Saba/soba/sabea שבע (Strong’s 7646, 7647, 7648, 7649 99, 8, 8, & 8 occurrences) mean ‘to be full, sated, satisfied’. Shibah שבע (Strong’s 7651 394 occurrences) alleged to mean ‘seven’ is often found in reference to time, or quantity of something, but does it in fact refer to a full compliment of years or things, as shabua שבע (Strong’s 7620 20 occurrences) refers to a week, which is ‘a period of seven’ days, and the plural form shibim שבעים (Strong’s 7657 91 occurrences) refers to a lifespan of ‘seventy’ years, thus ‘generation’ is implied.
In the case of sibah/sobah שבעה (Strong’s 7653 & 7654 1 & 5 occurrences), the he suffix changes the meaning to future tense, movement toward being ‘full, satisfied’, not ‘seven’ shibah/sheba שבעה (Strong’s 7655 6 occurrences – 1 in Ezra and 5 in Daniel), which are likely uninspired text. Four of the five occurrences of sibah/sobah are in Isa. 23:18 ‘to eat to fullness’, Isa. 55:2 ‘wages for not to satisfy’, Ezek. 39:19 ‘eat fat until full’, and in Haggai 1:6 ‘eat and not to satisfy’. The last of the five occurrences and the 1 occurrence are in Ezek. 16:28 & 49, in the form שבעת, the taw suffix should add ‘of’ to the noun, which in v.28 doesn’t fit the context of the sentence, perhaps indicating a problem with the text, although v.49 does fit the context. Ezekiel 16 is suspected to be uninspired for its pornographic theme wherein God is characterized as male, and Jerusalem as his adulterous wife, genderization that contradicts the fact that God is both male and female, and does not show preference.
In Daniel 9:24 there are two back to back shibim שבעים, translated as ‘seventy weeks’, but the meaning is ‘seventy [generation]’ ‘seventy [generation]’, that we know means ‘seventy seven generations’, the number of generations from Adam to Yahshua Luke 3: 23 – 38. Dan. 9:24 should read “Seventy seven generations determined upon your people for city your set apart to finish the transgression, and to make atonement iniquity and to bring in righteousness everlasting, and to stop vision and prophecy and to anoint set apart, sacred.” We know this is true because all things were fulfilled in the generation Yahshua was born Mark 13:4 & 30, the blood of all the righteous shed on earth Matt. 23:32 – 36.
In Dan. 9:25 there is a shibim שבעים, a sibah/sobah שבעה (assigned Strong’s 7651) and another shibim שבעים (once again assigned Strong’s 7620), translated as ‘weeks seven and weeks’, rather than ‘seventy seven fullness generations’. Dan. 9:25 should read “know and be prudent, from going forth of command to restore and build Jerusalem upon anointed the prince seventy seven fullness generations when the white [shishshim] sleeping [shenayim] return [shub] and build the street and the wall even in troublesome times”.
In Dan. 9:26 there is a shibim שבעים (once again assigned Strong’s 7620), translated as ‘the weeks’, rather than ‘the seventy [generations], the fullness’. Dan. 9:26 should read “and after fullness [shabua] when white [shishshim ] and sleeping [shenayim] cut off anointed [mashiach] and not if only [low] and the city and the sanctuary destroy the people of the prince to come and at the end in outburst until the end war decreed desolation”.
In Dan. 9:27 berith ברית (Strong’s 1285 284 occurrences) is translated as ‘covenant’, but according to SEC “from barah (in the sense of cutting (like bara)); a compact (because made by passing between pieces of flesh) – confederacy, (con-)feder(-ate), covenant, league”. Also, shabua שבוע (Strong’s 7620 20 occurrences) is translated as ‘weeks’, but only found in this form in Jer. 5:24 where it is referring to “the later in season time of appointed harvest reserved for us”. Dan. 9:27 should read “and confederacy to many at time appointed [shabua] separation [echad] and midst appointed time [shabua] rest [shabath] sacrifice and offering and upon the wing abominations be stupefied and upon consummation and decreed poured upon stupefied.”
Now, armed with this insight, we can better understand what happened in Genesis 2: 10 – 15 which we will cover next.