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Law, Prophets and Scriptures, Part 1: The Book of Origins
Luke, the Bible author, says that immediately after Jesus' rebirth he came to his followers and told them about the proofs found about him in the Hebrew scriptures: Jesus identified the Hebrew scripture as three main passages. Nowadays, the Hebrew religion knows them as Tanah, from the first letter of the Hebrew Torah (the law), Nevi'im (the prophets) and Kethuvim (the writings that begin with the Book of Psalms).
Or in other words, Jesus said to his successors that his arrival had been foretold in the old writings that would be the foundation of the New Testament faith and practices. Helping to state that the term Tora bears the added significance of "instruction" or "teaching" and is not confined to "law"; although the section of Scripture known as the Act contains much about the regulations of human existence, as well as the Ten Commandments and the regulations for a landbased system of economic activity, it includes several volumes that contain not much of the Act, but much narration and teachings.
Torah contains the five Pentateuch volumes (Genesis, Exodus, Leviticus, Numbers, Deuteronomy). Nevi'im include the former prophesies (Joshua, Judge, 1 and 2 Samuel[counted as one book], 1 and 2 kings[counted as one book]) and the last prophesies (Isaiah, Jeremiah, Ezekiel, the twelve little prophets[counted as one book]).
Kethuvim consist of psalms, sayings, Job, Song of Songs, Ruth, Lamentations, Preacher, Esther, Daniel, Ezra-Nehemia (counted as one book), 1 and 2 histories (counted as one book) - 24 volumes in all. Each article in this section focuses on the high points of each book rather than commenting on each line.
Let us begin with Genesis, the first book in the five books of the Law or Pentateuch. Genesis contains much about the origin of our planets, humanity and mankind. As we explore the first book of the Bible, we will find that Genesis sheds light and information on contemporary living beyond the isthmus.
It is about the origin of the skies and the land, for example, chaos, vegetable, animals and humans, marriages, families and destinies, good and bad, force and homicide, civilisation and civilisation, nation and language, to name but a few. Other Bibles cite Genesis or mention its contents more than any other book.
Nevertheless, Jesus repeatedly spoke of Genesis and demonstrated His position on its contents and importance. In the course of his service, Jesus cited the book of Genesis and repeatedly spoke of its contents. Regarding the early historical aspects of humanity included in Sections 1 to 11:9, Jesus pointed to detail found in six of these Sections.
Matthew 19:4/Genesis 1:27; 5:2), the Sabbath (Mark 2:27/Genesis 2:1-3), the wedding of Adam and Eve (Matthew 19:5/Genesis 2:24), the assassination of Abel (Matthew 23): 35 Genesis 4:8), the existance of Noah (Matthew 24:37/Genesis 5:28-29), pre-Flood matrimony (Matthew 24:38/Genesis 6:2), the Flood and man's devastation (Matthew 24:39/Genesis 6:17; 7:1-24).
Jes Jesuit pointed to the second half of Genesis (chapters 11:10 to 50), referring to Abraham (John 8:31-58/Genesis 12-25) and Lot and the destroying of Sodom (Luke 17:28-32/Genesis 18-19). This book begins with the well-known statement: "In the beginning God has made the skies and the ground. "It is a phrase that is full of basic meanings, especially when we look at some of the Jewish notions.
Berneshit Elohim ("In the beginning God created"): "At the Beginning " does not necessarily mean the beginning of the beginning of the universe that we know, but the origin of the skies and the world at an even older age. Elohim - "God" - is a male plurals word associated with a single verbs of " made " (bara).
It shows us that more than one member of God's "family" was part of the creation of everything. In accordance with the Elohim 1 Moses 1:26: "Let us make man in our own picture, in our own Image. "So these two beings were in charge of the perfect creation of heaven and heaven and heaven.
But vs. 2 talks of the planets as falling away, empty and dark: "The ground was without shape and empty; and the shadow of death was on the face of the depth. "Hebrew translates as "without shape and emptiness" is tohu va vo. In fact, the prophesy Isaiah says to us that God "did not make the world for nothing[or empty, tohu]" (Isaiah 45:18).
An indication can be found in the verbs transliterated as "was"; scientists point out that the Jewish verbs can also "would" be found (there are several samples elsewhere in Genesis). In this way the ground became shapeless and empty. There is a period of uncertain length between the origin of vs. 1 and the devastation of vs. 2.
There was an intermediate incident that devastated the world. Whereas there are two other important statements for this section of Genesis, each of which depends on different grammatical perspectives, this so-called fragment theories solves many of them. This allows the dismal soil of vs. 2 not to speak of the primordial generation, since vs. 1 determines the origins of the world ("In the Beginning").
A number of academics accept that this is an indication of the outcome of Satan's insurrection against God before the establishment of humanity, as described in Isaiah 14:12-15 and Ezekiel 28:12-19. Formerly known as Day Star (Hebrew: Heylel), Satan (Hebrew for "adversary") was an angel of the archangels whose part was the keeper of the primordial land and who sin by trying to bring down God.
If we are talking about the emergence of different facets of the modern day life, this fragment theories - or comprehension - have a great deal of explaining to do. The book throws candlelight on many other writings in the Old and New Testaments. Vers 2 concludes: "And the Spirit of God hovered over the water.
In fact, here the spirit is likened to a protecting birds floating or fluttering (Hebrew: merachephet) awaiting its balls to slip. "Sending out your spirit, they are made, and you are renewing the face of the earth" (Psalm 104:30). So what is commonly thought to be a Bible account of Genesis does not begin with verbs 1 and 2, but with vs. 3: "Then said God, Let there be light"; and there was it.
There are four further stages in this particular artistic pathway - assessment, further actions, calling, concluding: "And God saw the good that it was; and God separated the good from the dark. And God dubbed the sunlight night and the dark night. Contrary to the devastation of vs. 2, what God does during the weeks of Genesis is often described as "good" (vs. 4, 10, 12, 18, 21, 25) and ultimately as "very good" (vs. 31).
The seven-tiered design is continued with a light variety through the six workdays. We do not have to engage in the discussion about creating through the aeons of history, but just watch that speech indicates that even today is as we know it. "Eventually, on the 7th and 7th working diary dates, God set the Sabbath by rest (Genesis 2:2-3).
In fact, the creation of the first daily solves one part of the bewilderment and void referred to in vs. 2 by making the luminous and dark separate from the one. At the same time, on the 4th, 5th and 6th working hours, the creativity of the first three working hours is enriched by the added presence of love, happiness and newness.
It is the 4th and 6th days when the star, sea creatures and fowl fill the oceans and the air; and the 6th days when animals and humans fill the country. If the first men are made ( (Genesis 1:26-27), God makes it clear that this is another and different made.
Firstly, as we have seen, humanity (in Hebrew, adam) was made in God's own image. No other part of the world says that. This is a one-of-a-kind facet of our heritage and does not only speak for the present, but also for our fate. Men and women were made out of bodily matter (Genesis 2:7, 21-22), bounded by the times, but with the capacity to receive from God everlasting spirit-living.
And they also received a dominant stance over the remainder of Genesis (Genesis 1:28). However, they should nourish and cultivate the creatures around them in the Garden of Eden. This is explained in section 2, which contains more details about the origin of mankind. It is significant that this fundamental book contains a message about how man should deal with nature.
Hehebrew words for clothing (abad) and holding (shamar) refer to work and guard, cultivate and protect. Later Jesus would declare that the Sabbath was made for the good of mankind and not as a strain, as some had done. The Genesis goes on with a review of the creations of Adam and Eve the previous morning and forward with the onset of the wicked.
Satan's incursion into man's story takes place in Eden. Until his resistance against God caused his demise, he was dominating on this planet as a protective angelmacht.