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“Ten Commandments” – “The Whole of the Words”

Exodus 20

The Whole of the Words

1 And elohim put-in-order [eternally את] the whole of the Words of These ones, to say,

2 Myself is Yahweh your elohim who has caused yourself to go out from the earth of Double-Siege, from the house of slaves.

3 Elohim is not becoming[1] to yourself those-following-behind[2] upon my faces.

4 You are not making to yourself a hewn-image. And the whole of her likeness[2a] who is in the dual-Heavenly-ones is from above.[3] And who is in the Earth is from below. And who is in the dual-water is from underneath to the Earth.

5 You are not bowing yourself down to them and you are not serving them because myself is Yahweh your Elohim, a jealous El, he-who-visits the bent-one[4] of the fathers upon the builders [sons] upon the third-ones and upon the fourth-ones, to those-who-hate-me. 6 And he-who-makes a kind-one to friends,[5] to those-who-love-me, and to those-who-guard my commandments.

7 You are not lifting [eternally את] the name of Yahweh your Elohim to the False-one, because Yahweh is not freeing [eternally את] anyone who is lifting [eternally את] his name to the False-one.

8 Mark [6] [eternally את] the day of the Cessation to set-him-apart.

9 You are working six days, and you have done the whole of your work.[7]

10 And the day of the Seventh-one is a cessation to Yahweh your Elohim.[8] You are not working the whole of the service, yourself, and your builder [son], and your built-one [daughter], and your servant, and your female-servant, and your beast, and your offroader who is in your gates.

11 For six days Yahweh has made אֵתthe Dual-Heavens and אֵתthe Earth and אֵתthe Sea, and אֵתthe whole who is in them, and he is resting in the Day of the Seventh-one. Upon an upright-one Yahweh has kneeled אֵתthe day of the Seventh-one and he is setting-him-apart.

12 Make-heavy [glorify] [eternally את] your father and [eternally את] your mother for-the-purpose of making-long your days upon the Redone [land of Adam], which Yahweh your Elohim, he-who-gives to-yourself.

13 You are not breaking-in-pieces.

14 You are not going-astray.[9]

15 You are not stealing.

16 You are not eyeing in your friend a false witness.

17 You are not desiring the house of your friend, you are not desiring the woman of your friend, and his slave, and his female-slave, and his traveler [bull], and his foaming-one [he-ass], and the whole of which is to your friend.

18 And the whole of the Gathered are those-who-see [eternally את] the Voices and [eternally את] the Torches and [eternally את] the voice of the Horn and [eternally את] the smoking Mountain. And the Gathered is seeing and they are wavering, and they are standing-firm from afar off.


[1] Hebrew לֹא יִהיֶה lo yiyeh this is the third person masculine singular of the verb to be/become. Translators have always twisted this somehow into “have”.

[2] Hebrew #312, the acharim, those following, those who come or remain behind. Cf. BDB: אַחֵר adjective another (properly one coming behind).

[2a] Hebrew תְּמוּנָה Let’s break down the Hebrew word “תִּמוּנָה” (timunah):

  1. תִּמוּן (timun): This root word comes from the Hebrew verb “תָּמַן” (taman), which means “to model,” “to shape,” or “to form.” It carries the idea of creating a likeness or representation.
  2. (-ah): The suffix “” (-ah) is a common feminine singular ending in Hebrew. It indicates that the word is feminine and singular.

Combining these parts, “תִּמוּנָה” (timunah) can be understood as a feminine noun derived from the root “תָּמַן” (taman), meaning “likeness,” “image,” or “form.” It implies the concept of something being shaped or formed to resemble another thing, whether physically, conceptually, or symbolically.

[3] Hebrew מִמַּעַל mima’al from the top. The same construct is used in Gen. 22:9, “he placed him on the Altar, from the top [mima’al] of the wood” see also Ex. 25:21, “you have given the cover upon the chest from-to-the-top [milma’alah]”

[4] How does Yahweh “visit” an “iniquity”? This is quite the semantical feat of translators to force “visit” to mean “punish, judge, hold responsible” or similar
idea. Was the word really used this abstractly?

Strong’s #5771, avon. Bent one, bowed, crooked. From #5753, avah, to bend, twist. Considered to be in opposition to the metaphor of being “straight”. The basic verb has been interpreted to be figurative for perversity, iniquity, crooked, amiss.
Hence, “He has walled-up my roads in a cut-one, my paths he has bent [avah]. Lam. 3:9 literal

[5] The Alaphim / Friends

Hebrew #505 alaphim. Plural. Eleph is the singular. There is no word for “generations” in this verse, and “showing kindness to thousands” makes no sense. Only thousands? The word could be potentially a variety of things. As the name of the first letter “A” (alaph) in the alphabet it is apparently used as a numeral hence the interpretation of “a thousand”. The root verb and primary meaning is to be familiar/accustomed. Used of animals, tame/taught-ones. In the Piel form to teach. Eleph is also apparently used of a “cow” and “ox” because the letter א evolved from a glyph of an ox head. But this is not the standard word used for oxen or cows and only occurs in the plural alaphim:

“You cause him to rule in the works of your dual-hands; the whole you have put underneath his dual-feet, a flock, and friends [alaphim], their whole, and also the behemoths of the field.” Ps. 8:6-7
But what is the point of specifying that cows/oxen are underneath the feet of Adam? Eleph is also a town of the Benjaminites, Jos. 18:28

[6] Hebrew #2142, zakar. To recall/remind in the sense of memorializing, marking down, make a note, recording something. Hence,
“Take a lyre, circle a city, the harlot who-is-forgotten, cause-good strumming, abound a song, for-the-purpose of being-memorialized [zakar].” Isa. 23:16 RBT
“and Yoah [brother-of-Yah] son of Asaph [gatherer] the Recorder [mazakar].” Isa. 36:3 RBT

This translation of the word makes much more sense when we find “Yahweh is memorializing Abraham” (Gen. 19:29) since the idea of Yahweh remembering Abraham or anything else is essentially an absurdity since the idea of God forgetting is an absurdity, and it’s hard to imagine the Hebrew writing such a thing. See also #2146 zikkaron memorial, and #2143, zeker memorial.

[7] Hebrew #4399, melakah. A prescribed work, service, deputyship. Feminine of #4398 malak angel/messenger. Not simply work, for it is not rooted in abad #5647, but more like ministry.

[8] Hebrew #7676, shabbat. From the verb shabat to cease, desist. Related to Genesis 2:2:

“And elohim is finishing in the Seventh Day his service [melakah] whom he has made and is ceasing [shabat] in the Seventh Day from the whole of his work whom he has made.” Gen 2:2 literal

[9] Hebrew #5003 naaph. Properly, to go astray, faithless. From J. Fuerst: