ראשית re'shiyth {ray-sheeth'} from the same as 07218; TWOT - 2097e; n f AV - beginning 18, firstfruits 11, first 9, chief 8, misc 5; 51 1) first, beginning, best, chief 1a) beginning 1b) first 1c) chief 1d) choice part

Gematria: 911

שר sar {sar} from 08323; TWOT - 2295a; n m AV - prince 208, captain 130, chief 33, ruler 33, governor 6, keeper 3, principal 2, general 1, lords 1, misc 4; 421 1) prince, ruler, leader, chief, chieftain, official, captain 1a) chieftain, leader 1b) vassal, noble, official (under king) 1c) captain, general, commander (military) 1d) chief, head, overseer (of other official classes) 1e) heads, princes (of religious office) 1f) elders (of representative leaders of people) 1g) merchant-princes (of rank and dignity) 1h) patron-angel 1i) Ruler of rulers (of God) 1j) warden

Gematria: 500

Joh 1:1 In the beginning was the Word, and the Word was with God, and the Word was God.	Bk Chpt Vs Version TR-Scriv NA27
Verse # = 26046 | Words = 17 | Letters = 52 Data from Strong's Concordance KJV Greek Strong's # Value In εν G1722 en 55 the beginning αρχη G0746 arche 709 was ην G2258 en 58 the Word, λογος G3056 logos 373 and και G2532 kai 31 the Word λογος G3056 logos 373 was ην G2258 en 58 with προς G4314 pros 450 God, θεος G2316 theos 284 and και G2532 kai 31 the Word λογος G3056 logos 373 was ην G2258 en 58 God. θεος G2316 theos 284	Total = 3627 Original Text Greek Value Inc εν 55 αρχηι 719 ην 58 ο 70 λογος 373 και 31 ο 70 λογος 373 ην 58 προς 450 τον 420 θεον 134 και 31 θεος 284 ην 58 ο 70 λογος 373

αρχη arche {ar-khay'} from 756; TDNT - 1:479,81; n f AV - beginning 40, principality 8, corner 2, first 2, misc 6; 58 1) beginning, origin 2) the person or thing that commences, the first person or thing in a series, the leader 3) that by which anything begins to be, the origin, the active cause 4) the extremity of a thing 4a) of the corners of a sail 5) the first place, principality, rule, magistracy 5a) of angels and demons

http://www.biblewheel.com/gr/GR_Database.asp?bnum=43&cnum=1&vnum=1&getverse=Go

Mysteries and Truths Hidden within the AlephBet

by Brad Scott

The ancient Jewish sages believed that the alephbet (Hebrew alphabet) was the building blocks of life. In other words, those twenty-two letters of the Hebrew alphabet are what all of life is built on.

In the book of Ivrim (Hebrews), chapter 11, verse 3, it says that the worlds were framed by the word of YHVH. When you read B^ere'shiyt (Genesis) chapter one, you see 'Elohiym saying, "Let there be light and there was light." 'Elohiym said, "Let there be stars in the firmament" and "Let there be beasts in the field, and fowl in the air." He did this simply by speaking. Some may think of this only as poetic, but the Hebrew people have historically had solemn reverence and awe for the actual building blocks of life which they believe are the individual letters; that 'Elohiym did create the world with the alephbet. When you examine the very first verse of the Scriptures in B^ere'shiyt chapter 1, verse 1, you see the same concept. In Hebrew it reads:

B^ere'shiyt.........bara........'Elohiym...'et.....hashamayim....v'et... ha'aretz.
In beginning...created.. 'Elohiym...(*)....the heaven........and...the earth.

The Hebrew text, of course, does not look like the above, being that it is in Hebrew letters and written from right to left. This study is designed to be accessible to those who aren't literate in the Hebrew script, therefore I've rendered the text into our western script from left to right. As you can see, the sentence structure of the Hebrew text is not according to western or Greek thought where we would expect to see "God" in the primary position of the sentence, followed by the verb "created", and ending with the object of the action - "the heavens and the earth." The Hebrew mind focuses on the verb or action rather than the subject or noun. As a matter of fact, the Hebrew writer will accentuate the action to the point of being overly redundant, such as: "He opened his mouth and spoke, saying ...". Many people believe that this way of speaking is the poetic Elizabethan English of the King James Version, but the redundancy of verb usage is purely an eastern or Hebrew peculiarity.

Let's go back to the verse. The word b^ere'shiyt is the Hebrew word from which the Greek word "Genesis" comes. (Several of the books in the Scripture are named after the opening words of the book.) This opening sentence is constructed out of seven Hebrew words. The number seven fits into the scheme of scriptural interpretation called gematria (also called numerology and the heptatic structure). The number seven is recognized as a very special number from the Jewish point of view. It is a number that speaks of spiritual completeness and fullness. Seven is used quite extensively by the Ruach haQodesh (Holy Spirit) throughout the whole body of scripture. A look into Strong's concordance will reveal that the number seven, along with an abundant number of things that are grouped in sevens, are in the hundreds. So, the ancient Hebrew sages saw a specialness in the usage of the number seven. When the ancient sages look at these opening words and see that it is made up of 7 words, and especially the context in which they are used, they see the entire heavens and earth being completed in it's fullness from aleph to tav. In the very first verse they see a complete heavens and earth created in verse one, as opposed to those things being created in the first six days. Actually no creative process takes place in the first six days except the beasts and man. Everything else was formed from material that was already created in verse one. This is why I have absolutely no argument whatsoever with those who believe in a young earth or an old earth because I believe (as the ancient sages did) that the heavens and the earth were created in the beginning, not in the six days.

Now let's look at the verse even more closely through the eyes of the ancient sages. After B^ere'shiyt bara 'Elohiym there is a fourth untranslatable word. That fourth word is actually two Hebrew letters: the Aleph and the Tav. The aleph-tav (את) does serve a grammatical purpose in that it points to the direct object of the sentence. These two letters do not actually form a word, but rather they express an understanding. The aleph (א) is the first letter of the Hebrew alphabet, and the tav(ת) is the last letter of the alphabet. The placement of these two very significant letters at strategic locations within many sentences of the Hebrew Scriptures express a total completeness. It is equivalent to saying "from alpha to omega, from a to z, from first to last, from beginning to end." So, from the Hebraic point of view, they see that "In the beginning 'Elohiym created the aleph-tav". In other words, they believe that the very first thing 'Elohiym created was the Hebrew alphabet, which is known through ancient writings also as the aleph-tav. They recognize that He created the letters by which all life and all physical things spring forth from. They are divinely ordained building blocks of life. They believed that 'Elohiym had to create this first because it is all the letters of the Hebrew alephbet that form the Torah, the word of YHVH, which, according to the word of YHVH, is YHVH Himself. Now you can better understand the reverence they have for the alphabet because they are the letters of the Torah - which is YHVH. We understand the same from Yochanan (John) 1:1, "In the beginning was the WORD and the WORD was with God and the WORD was GOD." If any Jewish sage would read that verse they would give it a hearty amen. He would say, "In the beginning was the WORD, the alephbet, the WORD was with God, and God was the WORD." YHVH is the Alephbet and is revered for the same reason.

In English we can understand B^ere'shiyt 1:1 as "In the beginning God created A to Z." Our own expression that parallels this one is, "He finished everything from A to Z, or from beginning to end." This is also the reason for several of Yeshua's titles: the "Author and Finisher of our faith;" He is the Aleph Tav, the Alpha and Omega, the Beginning and End, and the First and Last.

It is also believed by these ancient sages that these Hebrew letters are not only the building blocks of life, but that we are supposed to study them, and speak them forth continuously, because if ever there is a time when Torah is not being vocalized, the ancient sages believed "the earth will melt away with a fervent heat." That saying should ring familiar to those who study the New Testament; Kefa (Peter) made a similar statement in his first letter, that there will be a time when the earth melts away with a fervent heat! From a scriptural point of view that simply means that "there will be no Laws and no Torah on the earth, and that it is Torah (that is, the word of YHVH) that is keeping all things together!" This brings to mind the book of Colossians, where in chapter one it says that Yeshua' holds all things together and that by Him all things consist. We know from Yochanan 1:1 and 1:14 that Yeshua' is the WORD of YHVH, and that He holds the entire universe together with His physical and spiritual laws which in actuality - is Yeshua' Himself! The ancient sages believed the same way about the alephbet as modern science believes concerning the elements; that they are the fundamental building blocks of everything we see. They cannot be created, but you can take those basic building blocks, combine them, and make something out of them. In reality, that is all that man can do; that is - make or form something from existing material. He cannot create anything. We can only take what 'Elohiym has created, and manipulate that material, and make something out of it. We cannot bara (create). We can only 'asah (make) or yatsar (mold). We must take care as to the proper elements to use in our making and molding because some combinations produce useful and helpful results, and other combinations produce hazardous and even deadly results. It is this parallel comparison of the elements and words that teach us that we must be careful which words we should and should not write or speak. This is the reason Yeshua' said that we would be judged by every word that comes forth from our mouth. We may use the comparison of letters to the elements in the following example. You can take two parts hydrogen and one part oxygen and produce H₂O or water, which is a life sustaining compound. However, you may take the same two parts hydrogen and combine it with one part sulphur (instead of oxygen), and that produces H₂S, hydrogen sulphide, which is very lethal, indeed. From this simple example we can see that the substitution of one simple element can cause disastrous and even deadly results; forming something deadly rather than life-sustaining. The same care must be used in communication. We are held accountable for every word that we speak. Our words can also be life sustaining or life threatening. The same care must be used in our understanding of the word of YHVH, and our teaching that is a result of our understanding. When we read the scriptures, and we do not recognize an idiom as an idiom, and we teach the idiom as literal truth rather than symbolic of an intended meaning, we are communicating our understanding in a way that is not life-sustaining, and in many ways can be life threatening when spiritual truths are not understood as the truths they are intended to convey. To teach spiritual things without spiritual understanding is death to the hearer. Therefore, we must get back to the original context and mind set and understanding of the writers, rather than trying to force our own particular meanings into the text.

This is as good of a stopping place as any, but in actuality we could go on and on into the applications of the Hebrew alephbet in the creation story and beyond. I believe that if you can get motivated to seek out the truths contained within this study, and apply them to all areas of your studies, you will find a more solid basis for your faith and start to weed out those beliefs that you had originally felt were true, but have found deeper understanding through the proper use of the alephbet.

This essay is an edited transcript excerpted from Brad Scott's series entitled "Alephbet - the building blocks of life."

BERESHIT- Génesis - EN EL PRINCIPIO  

3:1 Y la serpiente era astuta, más que cualquier animal del campo que hizo el Eterno Dios. Y dijo a la mujer: Conque ha dicho Dios así : no comáis de todo árbol del jardín?

Vejanajásh hayáh arum mikol jayat hasadéh asher asáh Adonay Elohim vayomer el-ha'isháh af ki-amar Elohim lo tojelú mikol ets hagán.

3:2 Y dijo la mujer a la serpiente: Del fruto de los árboles del jardín podemos comer;

Vatomer ha'isháh el-hanajásh miprí ets-hagán nojel.

3:3 mas del fruto del árbol que está en medio del jardín, dijo Dios, no comeréis de él, ni tocaréis en él, (1) no sea que muráis.

Umiperí ha'ets asher betoj-hagán amar Elohim lo tojelú mimenu veló tige'ú bo pen temutún.

3:4 Y dijo la serpiente a la mujer: Morir no moriréis;

Vayomer hanajásh el-ha'isháh lo mot temutún.

3:5 antes bien, Dios sabe que en el día que comáis de él, se os abrirán los ojos y seréis como Dios, conocedores del bien y del mal.

Ki yodea Elohim ki beyóm ajoljém miménu venifkejú eyneyjém vijeyitém ke'Elohim yod'ey tov vará.

3:6 Y vio la mujer que el árbol era bueno para comer, y que era deseable a los ojos, y codiciable el árbol para hacerse sabio, y tomó de su fruto y comió; y dio también a su marido, (que estaba) con ella, y él comió.

Vatere ha'isháh ki tov ha'ets lema'ajal vejí ta'aváh-hu la'eynáyim venejmad ha'ets lehaskil vatikaj mipiryo vatojal vatiten gam-le'isháh imáh vayojal.

3:7 Y se abrieron los ojos de ambos y supieron que estaban desnudos, y cosieron hojas de higuera e hicieron para ellos cintos.

Vatipakajnáh eyney shnéyhem vayede'ú ki eyrumim jem vayitperú aleh te'enáh vaya'asú lajem jagorot.

3:8 Y oyeron la voz del Eterno Dios que paseaba en el jardín, en la dirección del día (de la puesta del sol), y se escondieron el hombre y su mujer de la presencia del Eterno Dios, entre los árboles del jardín.

Vayishme'ú et-kol Adonay Elohim mithalej bagan le-ruaj hayom vayitjabé ha'adam ve'ishtó mipeney Adonay Elohim betoj ets hagán.

3:9 Y llamó el Eterno Dios al hombre y le dijo: ¿Dónde estás?

Vayikrá Adonay Elohim el-ha'adam vayomer lo ayeka.

3:10 Y él dijo: Tu voz oí en el jardín, y temí porque estoy desnudo; y me escondí.

Vayomer et-kolejá shamati bagán va'irá ki-eyrom anoji va'ejavé.

3:11 Y dijo El: ¿Quién te dijo que estas desnudo? ¿Acaso del árbol que te ordené no comer, comiste?

Vayómer mi higid lejá ki eyrom atáh hamín-ha'ets asher tsivitija leviltí ajol-mimenu ajalta.

3:12 Y dijo el hombre: La mujer que pusiste conmigo, ella me dio del árbol y comí.

Vayómer ha'adam ha'isháh asher natátah imadí hi natnah-lí min-ha'éts va'ojel.

3:13 Y dijo el Eterno Dios a la mujer: ¿Qué es lo que hiciste? Y dijo la mujer: La serpiente me engañó, y comí.

Vayómer Adonay Elohim la'isháh mah-zot asit vatómer ha'isháh hanajásh hishi'ani va'ojel.

3:14 Y dijo el Eterno Dios a la serpiente: Porque hiciste esto, maldita serás tú, más que todo cuadrúpedo y más que todo animal del campo; sobre tu vientre andarás, y polvo comerás todos los días de tu vida.

Vayómer Adonay Elohim el-hanajásh ki asita zot arur atáh mikol-habejemáh umikol jayat hasadéh al-gejonejá télej ve'afar tojal kol-yemey jayeja.

3:15 Y enemistad pondré entre ti y la mujer, y entre tu descendencia y su descendencia; ella te herirá la cabeza y tú le herirás el talón.

Ve'eyvá asit beynejá uveyn ha'ishaáh uveyn zar'ajáh uveyn zar'ah ju yeshufeja rosh ve'atá teshufenu akev.

3:16 A la mujer dijo: Multiplicaré en gran manera tu dolor y tu preñez; con dolor parirás hijos y a tu marido estará sujeto tu deseo, y él dominará en ti.

El-ha'isháh amar harbáh arbéh yitsbonej vejeronej be'etsev teldi vanim ve'el ishej teshukatej vejú yimshol-baj.

3:17 Y al hombre dijo: Porque escuchaste la voz de tu mujer y comiste del árbol sobre el que te ordené, diciendo: "no comerás de él", maldita será la tierra por tu causa; con aflicción comerás de ella todos los días de tu vida.

Ule-Adam amar ki shamata lekol ishteja vatojal min-ha'ets asher tsivitijá lemor lo tojal mimenu aruráh ha'adamáh ba'avureja be'itsavón tojelenah kol yemey jayeja.

3:18 Y espino y cardo producirá para ti, y comerás la hierba del campo.

Vekots vedardar tatsmiaj laj ve'ajaltá et-esev hasadeh.

3:19 Con el sudor de tu rostro comerás pan; hasta que vuelvas a la tierra, pues de ella fuiste tomado (formado): porque polvo eres y al polvo tornarás.

Beze'at apeja tojal lejem ad shuvejá el-ha'adamáh ki mimenah lukajta ki-afar atah ve'el-afar tashuv.

3:20 Y el hombre llamó a su mujer con el nombre de Eva (Javvah), porque ella sería la madre de todo ser viviente (género humano).

Vayikrá ha'adam shem ishtó Javáh ki hi hayetáh em kol-jay.

3:21 E hizo el Eterno Dios para el hombre y para su mujer túnicas de piel, y los hizo vestirse (2).

Vaya'ás Adonay Elohim le-Adam ule-ishtó kotnot or vayalbishem.

3:22 Y dijo el Eterno Dios: He aquí que el hombre se ha tornado como uno de nosotros, para conocer el bien y el mal. Y ahora él quizá extienda su mano y tome también del árbol de la vida y coma, y viva para siempre.

Vayómer Adonay Elohim hen ha'adam hayáh ke'ajad mimenu lada'at tov vará ve'atá pen-yishlaj yado velakaj gam me'Ets haJayim ve'ajal vajay le'olam.

3:23 Y lo echó el Eterno D-os del jardín de Edén para que cultivase la tierra de donde había sido sacado.

Vayeshaljejú Adonay Elohim miGan-Edén la'avod et-ha'adamáh asher lukaj misham.

3:24 Y expulso al hombre y colocó al oriente del jardín de Edén a los querubines, y la hoja (llameante) de la espada que se revolvía, para guardar el camino del árbol de la vida.

Vayegaresh et-ha'Adam vayashkén mikedem legan-Edén et-hakruvim ve'et lajat hajerev hamithapejet lishmor et-derej ets hajayim.

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BERESHIT- Génesis - EN EL PRINCIPIO  

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BERESHIT 1:1