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את – Heaven’s Accusative of Place and Time or, The Mark of the Eternal

The “circuit of the earth” is her course of travel through time. Heaven does not have a circuit.

את. Strong’s #853 et. This is called the mark of the accusative and has no English equivalent but is very important in the Hebrew. It constitutes the first and last letter of the Hebrew alphabet–the beginning and the end.

This mark has perplexed Rabbis and scholars since the beginning as to its origins. Rabbi Akiva, a Jewish scholar of the 1st century, regarded it as a mark of “the divine hand”.

Jesus gave it away in his hint in the Greek: I am the alpha “A” and the omega “Ω.” From the beginning to the end, he is.

As a mark of the accusative, we can ascertain that the verb action is effected from the beginning to the end of time. Many might have little trouble accepting this. So what if God spoke once upon a time, and the echo follows us through time? But it does not follow or ripple through time, it completes from above down or, from inside out. Remarkably, it was the Pharaoh Akhenaten, the only monotheistic Pharoah who worshiped a God who was beyond everything, who symbolized in the sun disk such an eternal diety called “Aten”. The hieroglyph of Aten was of a sun whose rays like hands touched all points in time. Some of these hand rays held the Ankh, the key of life, one of which was held to Akhenatens nose. He was the Pharaoh during the time of Joseph. Is it any wonder then that his Great Hymn is almost exactly like Psalm 104? Even more remarkable is that he believed in what he called “Two Lands” and the “Lord of Two Lands” and the “Lady of Two Lands.” The Ancient Hebrew name for Egypt is “Mitzrayym” which is a dual word meaning “Place of Dual Straits” or “Place of Dual Siege” and is from the same root of Abraham’s woman, “Sarai” meaning “Narrow Straight” before she was renamed to Sarah. His glyph paints the idea perfectly–“There is nothing new under the sun” (Ecc. 1:9). His word is behind us and in front of us simultaneously. Nothing is hidden from our eyes.

Thus it isn’t the verb action that is the point, but the noun affected. This means the noun is signified as something eternal that “was, is, and is to come” and the verb’s action is either incomplete, or complete. If the action is completed on something eternal, we know it is coming. A completed eternal action is not the past tense but instead tells us in an absolute sense what is coming, and cannot be changed. “It is finished” is not past tense in heavenly speak. It is a “future tense” that is absolute because the future has been completed. We are simply walking in it. If we recognize this, we are at rest. If not, we toil and wear ourselves out. Eternal life is not living to eternity. It is the living from eternity. The future is known, because it is seen by those who see.

The Beginning and End of Time Exists under the Head

This tells us the future is known not because of some “immutable decision” but because it has actually come into being. Tomorrow exists, now. For those on earth who do not believe in heaven, tomorrow doesn’t exist. It isn’t anywhere yet. But for those of heaven, tomorrow exists, and is, now. Believing in heaven means believing that the beginning to the end of time exists today. Today. God spoke from Now, to now. Christ spoke from Now, to now. And so the prophets. And so the sent-ones (apostles). They saw us today. They spoke to us today. They saw us tomorrow, and they spoke to us tomorrow.

This crucial mark occurs over 11,000 times, especially in the Torah. Hence, the Torah plays a central role in the eternal life. Not as a dispensation, not as old rules or regulations, but as a thrown seed to be completed in the end. The secret of all secrets hidden until the time of the end. Why hidden? The Book of Revelation is the tell all, for those with the ear to hear.

This is the same as את– (#854) which is often rendered “with” or “near”. Notice they are the same. #854 “with” is listed as occurring over 800 times.

They are obviously close in purpose and meaning: near-to vs. accusative-to. And give the eternal nature of a heavenly action it can be understood how nearness is related to “I am with you eternally from the beginning to the end.” As eternal beings, before Abraham was, we ARE. Fallen asleep, in the transgression, forgotten of who we are and where we came from, lost in our fleshly tents, but chosen for a time when the sons of God should be revealed, the revelation which all creation eagerly awaits.

You will find that pronominal suffixes (you/her/him/them) are often added to these marks of the eternal and tell us who they are really talking about (hint: not figures of history).

אֶת = mark of the eternal accusative (#853)

את = eternally with/near (#854)

What is particularly notable is that the #854 version is always used with people (i.e. near-him) with a few exceptions to localities (i.e. near Kadesh). It is never used with objects (i.e. near-the tree).

It is also the word for an iron cutting instrument usually translated as plowshare (Strong’s #855). Two equally yoked oxen would pull the blade through the soil so that seed could be sowed.

“Beat your plowshares [את] to the Swords and your pruning-hooks to spears, the weak-one is saying, I am a warrior.” (Joel 3:10 RBT)