Day 1 | Genesis 1:1

 Read the table from right to left starting at verse 1.

  1. בראשית, pronounced “Baresheet” is a phrase composed of three parts ב + ראש + ית, in heading.
    • The ב is a prefix meaning “in” and makes the “ba” or “be” sound.
  1. ראש is a base word meaning head, pronounced “Raesh” or simply “Resh”
    • The suffix, ית is what is called a diminutive, meaning it reduces the weight, size, or finality of something. In this case, causing the definitive, “head”, to become an infinitive “heading” … The start of something that is ongoing having no definite endpoint.
  1. ברא, pronounced “Bareh” is often translated as “created”. However, this is not the Hebrew word meaning “create” (which is חשב, “Chashab”). It is the Hebrew word meaning to fatten.
    • This word is also the phrase ב+רא, meaning “inward perception”, which becomes relevant as the Hebrew word for “perception or see” is repeatedly used throughout the creation to describe the things that Yahuwah is bringing into existence.
    • At the end of each day, scripture reads, “And he perceived, Elahim, for function.” In English interpretations, it says, “and he saw that it was good”. A better interpretation would be, “And Elahim perceived for function.” Understanding that perception is what God did to bring these things into existence and caused functionality in a dysfunctional place and they were necessary for a functional environment.
    • Also, after all these things had been brought into existence, Adam named the “perceptions”, referring to all that Yahuwah had brought into existence.[1]

So, it can be understood that these things that “fattened” the space used to bring our reality into existence, were perceptions (רא) of God, made visible (רא) to man.

  1. אלהים is the word most often, but not always, translated as “God” AND “gods”. The phrase is אלה+ים, meaning “powerful ones” or “powers”.
    • Often people pronounce and write the word Elohim to make it sound masculine; however, the word Elohim is never present in scripture. The Dead Sea Scrolls spell the word, just as its spelled in other manuscripts, without added nikkud vowel points, “Elahim”. Elah, or as Arabic speakers say “Allah”, is the base of this phrase, meaning powers. Hence, the word also refers to leaders, judges, and other powers that affect people, not only the God of Abraham.
    • The suffix ים, “eem”, is commonly understood to be the plural form of a word but in most cases, it is best expressed as “ones”, most often referring to masculine or mixed-gendered subjects. i.e., males only or males and females or masculine nouns only or masculine and feminine nouns collectively.

Rule #1: Noun & Verb Placement

In English, we say, “The dog ran”. In Hebrew, we sometimes say, “Ran, the dog”. Here it says, “In the beginning fattened Elahim…” Whereas, in English, we would say “In the beginning, Elahim fattened…” This occurs to place focus on the doer of an action (Elahim), rather than the action itself (fattening of the heavens and Earth).

In English, we can say, “Elahim fattened the heavens and the Earth.” Or “The heavens and Earth were fattened.”

This rule applies to the former – placing the focus on the doer more than the action. This is called active voice. The latter example is called passive voice – placing emphasis on the action more than the doer. This rule does not apply to statements made to emphasize the action more than the doer.

  1. את is pronounced, “Et”, is understood by most to be a grammatical tool that is randomly and inconstantly inserted to point to the object of a verb. The את, however, is far more purposeful. In fact, it is purpose!
    • It means “mark” or “the target”. It specifies the “point” or “purpose” of an action and its noun. For example; the mark of the land isn’t just the physical land, but the purpose of the land. That is Elahim’s intentions for how it will function. The mark of Yahuwah Elahim isn’t just the being of Yahuwah, but the purpose of Yahuwah.
    • At the same time, the את make certain what the object of a verb is. Here, for example, the mark of the heaven and the mark of the Earth is referring to the purpose and physical bodies of the heaven (השמים) and the Earth (הארץ), but, as a bonus, it emphatically tells us that the heaven and Earth are the two things that were fattened or brought into perception by the powers. This mark is used an infinite number of times. It is even more frequently combined with prefixes and suffixes.
    • Another interesting fact about this mark is that it is the same mark mentioned in the book of Revelation.

“I am Alpha(א) and Omega(ת), the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.” Rev 1:9

“I am Alpha(א) and Omega(ת), the first and the last…” Rev 1:11

“And he said unto me, It is done. I am Alpha(א) and Omega(ת), the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.” Rev 21:6

“I am Alpha(א) and Omega(ת), the beginning and the end, the first and the last.” Rev 22:13

The א and the ת are the first and last letters and the beginning and the ending of the Hebrew alphabet. Evidence supports that much of the New Testament was originally written in Hebrew or Aramaic. Each of these statements would have said, “I am the א (Aleph) and the ת (Tav)”. Meaning, I am the mark, sign, purpose, point, beginning and end, first and last, the starter and finisher… That is, God is the mark that opposes the mark of the beast. More importantly, these marks are tied to the fulfillment of purpose or our end game since it is literally “the target” or destination.

  1. השמים is pronounced “HaShamayeem” and means the heavens. However, it too can be broken down into a phrase, ה+שמ+ים, “the named ones” or “the breaths”, referring to the heavenly bodies.
    • The ה (hah) prefix means “the”, “that”, “this”, or sometimes “then”.
    • The base root word here is שמ (Shem) meaning name or breath which are Hebraically one and the same.
    • The name of something or someone is who they exist as, their breath. In Hebrew culture, a name is emphatically linked to the character or breath of something or someone; thus, the two are one.
    • The suffix ים makes this “the named ones”, referring to heavenly bodies that are both masculine and feminine, such as the feminine light and the masculine darkness, the feminine day and the masculine night, and the masculine firmament and stars.
    • Another interpretation could be “pressing waters”,  ש + מ  +ים.
  1. ואת, pronounced, “WaEt”. It is the same as the את we’ve already discussed except it contains a prefix, ו, meaning “and”, translated “and the mark”.
  2. הארץ is pronounced “HaErets”. It is a phrase made of two parts, ה+ארץ, the Earth.
    • The ה prefix means “the”, “that”, “this”, or sometimes “then”.
    • The root of this phrase is ארץ (Erets), meaning Earth or land.

[1] Genesis 2:19

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