Genesis 1:1
Verse
The Head
Within the head mighty ones has cut out the eternal self dual Heavenly ones and the eternal self Earth.
In the beginning God created the heavens and the earth;
In the beginning, God created the heavens and the earth.
In the beginning God made the heaven and the earth.
Footnotes
| 3 | The Origin > Head > Source - The Mother of Life/Death Strong’s #7225, reshit, [feminine] head. This is the feminine of rosh, #7218. The root of these words is unused but means to shake, tremble. Understood to mean “head” (because it shakes) and long interpreted here in the abstract as “beginning of time." Time? Everywhere that I can tell, this word “head” is used in the sense of “headwaters”, that is a source, or a mountain peak. A “source” could be construed as a “beginning” but the sense is not that of normal time, and I have seen nothing in scripture which would indicate that rosh/reshit are related to space-time. In fact, it should be known there is no word for “time” in the sense of clock time, atomic time, linear time, or space-time in the Hebrew. There is only appointed time, season, menstruation time, then, now, perpetuity, and time of tomorrow, time of the evening. See #6256. The writers chose the feminine version of head here. Why? Here lies perhaps the most enigmatic mystery of the Bible. There are a few root verbs that are symmetrical: hayah (to become), nun (to propagate), and harah (to conceive). These are some of the most significant in all of the Hebrew language. They reflect opposites. Taking the individual letters as a cue: היה hayah: [Look - the hand - Look] to become נונ nun: [seed - peg/nail - seed] to propogate הרה harah: [Look - head - Look] to conceive  With this understanding, "In the head" would refer to the very conception of life itself. Life conceived. Elohim conceived. Eve the "Mother of All the Living Ones". The Mother of all real life. Imagine how beautiful she must be, when she manifests in all her glory? |
| 5 | Strong’s #1245, bara. To cut out, carve out, form by cutting. “cutting, shape out, pare a reed for writing, a stick for an arrow” See Gesenius, BDB, Fuerst, etc. Think of a lump of something or a crude, rough object being shaped into something good. This verb to cut/carve out is in the Hebrew perfect, which means the action is complete. This tells us how the beginning is the end and we now “run toward” the completion, Today, hastening it according to Peter, or running the race set-in-front of ourselves (Heb. 12:1). When elohim “remembers” something (Gen. 8:1, 9:15, 16. 19:29, etc.) he/they are “remembering” what has already happened/become in the future. |
| 4 | Strong’s #430, elohim. Gods, mighty-ones, exceeding-ones, very great ones. Rabbis and scholars have debated for centuries over what exactly this word means. And for good reason. They didn't have the ear to hear. Elohim, אלהִים, is concretely the plural form of eloah, אלה / אלוֹה (#433) which has the feminine suffix ה- attached. Scholars have treated eloah as a masculine noun and called it "prolonged" or "emphatic". Found only in the Hebrew poetry and later prophets. Bias has dictated that there could be no such word "goddess" in the Hebrew. This word however is far easier to interpret as such. Gesenius interpreted the unique לאלֹהוֹ in Habakkuk 1:11 as "to his own god", but this looks as if eloah is planted in the middle of "to himself". The masculine form of "god" is אל el. אל ← אלה ← אלהִים el → eloah → elohim We can see that God begets God. Or rather, God begets God through God. Or is God incapable of this? Of course not. Is it not the gospel, the Father, Son, and Holy Spirit? The professionals never liked the feminine noun, or feminine aspect, or feminine verbiage, or feminine narrative witness around the Holy Spirit. Some have embraced some form of the Holy Spirit as feminine like a mother. It was there in some Catholic circles, but still they were blind. Because for many scholars and theologians the Holy Spirit is God and that means masculine only. Even though the Trinity was confessed, the false doctrine of "only one god" prevailed. No such terminology exists in the texts. The true doctrine, as it is written is "GOD IS ONE". Yet the irony is that everything the Trinitarian theologian says about God is quite true, only he is blind to his own words. God creates himself and begets himself through himself. That's the Gospel, is it not? A pastor will preach it, but not see it. He who loves his woman, loves himself. The masculine-feminine reality is a paradox. The masculine-feminine is a paradox that begins with GOD singular and ends with...GOD plural. And if Eve, the Mother of Life, be taken from the side of God in Christ, then she herself is of the same nature. God builds God. And the offspring is also of the same nature, God. Who is the firstborn of this mega profound paradox? Jesus, "He is Salvation." And yet still at the end of the day, God is one. Being a plural word, Elohim, the best English translation would be “gods”. However, what of the anomaly that the plural word is paired to a singular masculine verb (he has created)? How is it that the Hebrews used a masculine singular verb with a plural noun? To communicate the oneness of God. It's only logical to use a singular verb with a plural God who is one, is it not? There was never a scripture written that there was "only one god". What was written demanded an ear to hear, an ear that only those born from above would understand: ויאמר אלהים אל משה אהיה אשר אהיה and elohim is saying toward Moses I am whom I am שמע ישראל יהוה אלהינו יהוה אחד Hear, God-Strives (Isra-el), "Yahweh our-mighty-ones Yahweh" is ONE. "I am our-mighty-ones I am" אהיה←אשר→אהיה יהוה←אלהינו→יהוה הוה ו (man) Jesus was asked "which is the most important commandment of all?" Jesus answered, "The first is, 'Hear Israel, Lord our God Lord is one. (Mark 12:29 RBT)
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| 6 | את - The "Accusative Direct Object Marker" or, The Mark of the Eternal Self? Strongs Definitions gives: אֵת ʼêth, ayth; apparent contracted from H226 in the demonstrative sense of entity; properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely):—[as such unrepresented in English]. See "Mark of the Eternal Self" for complete analysis. |
| 7 | Dual-Heavenly One(s) - Stretched out like Two Hands Strong’s #8064, shamayym. This is a dual word, and only appears in the dual. Heavenly ones, but more specifically, dual heavenly ones as enayyim is the dual word for eyes, a pair of eyes, because we only have two, or kenaphayyim for a pair of wings etc., but more objectively because there is a symmetry or inverse reflection, or type-antitype. The one side is the inverse of the other. Sometimes the word is rendered “heavens” as though it meant something like the English plural “skies”. However, Isaiah 40:22 gives this liberal approach away as incorrect and misleading since the writer uses the masculine plural “he stretches them out” (like a pair of hands) in referring to the “Heavenly-ones”. |
| 8 | Strong’s #776, ha-eretz. The Earth. A feminine noun + definite article. This word is sometimes translated earth, and sometimes as land depending on context. The English word “earth” is not the same as “land” just as “sky” is not the same as “heaven”. |
