Post on 10-Feb-2017
And a bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines. And I will take away his blood out of his mouth, and his
abominations from between his teeth: but he that remaineth, even he, shall be for our God, and he shall be as a governor in Yudah, and Ekron
as a Jebusite.
AWN Vigor:
The power within the belly, or loins, for reproduction or creative work. Vanity:
The use of the power within the loins for vain or other improper purposes. strength, might, force, goods, substance, iniquity, wicked,
vanity, affliction, mischief, unrighteous|
`Awah (verb)
H5753
"to do iniquity."
GhWH Twist:
To be twisted in ones actions iniquity, perverse, pervert, amiss, turn, crooked, bow, trouble, wicked, wrong|
This verb appears in the Bible 17 times. In Arabic this verb appears with
the meaning "to bend" or "to deviate from the way." `
Awah is often used as a synonym of chata', "to sin,"
Tehillim 106:6
"We have sinned [chata' with our fathers, we have committed iniquity
[`awah], we have done wickedly [rasha`]."
awon (noun)
(H5771),
To break the covering tissue (hymen), being a representative of a woman,(virgin). Notice the 2 sticks representing the tree of life and
the tree of the knowledge of good and evil. when HaShâwtan
committed iniquity with chawwah has a mortal ( man) he caused the light covering to become darkness
Gen 2:9
And out of the ground made YawHH to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the
garden, and the tree of knowledge of good and evil.
GhW-WN
Looking at the last letter,
Guilt: The result of twisted actions.
iniquity, punishment, fault, mischief, sin "iniquity; guilt; punishment."
This noun, which appears 231 times in the Old Covenant, is limited to
Hebrew and biblical Aramaic. The prophetic and poetic books employ
`awon with frequency. The Pentateuch as a whole employs the word
about 50 times. In addition to these, the historical books infrequently
use `awon. The first use of `awon comes from Qayin's lips, where the
word takes the special meaning of "punishment": "And Qayin said unto
the Lord, My punishment is greater than I can bear"
Qayin lied has his father did HaShâwtan, so deceit came into the world
Bber 4:13
And Qayin said to YâwHu (YHWH), “My punishment is too great to
bear!
The most basic meaning of `awon is "iniquity." The word signifies an
offense, intentional or not, against YâwHu (YHWH)'s law. This meaning
is also most basic to the word chatta't, "sin," in the Old Covenant, and
for this reason the words chatta't and `awon are virtually synonymous;
Qayin really did enjoy YâwHu (YHWH) presence.
He understands that there is safety there, yet still does not take
responsibility. Mosheh highlights the common belief that a deity is tied
to a particular location in order to motivate the people he was leading to
want to be connected to the Land to which he was leading them. While
YâwHu (YHWH) is not limited to one place, this is the one He really
focuses on. So this is propaganda of a sort, but not for the purpose of
fooling them, but so that he can fix them. Who would kill Qayin? If we
read from the perspective of a shepherd, it would be other shepherds
whose wells he might have to get water from, or who might fight him
for the one he dug, for the most basic key to protecting sheep is
guarding the water supply, as we will see in the stories of Tzipporah,
Ribqah, and Rakhel, who were all shepherdesses. Somehow Qayin
would find a wife and potential murderers out there. Mosheh may have
left these gaps in his story for the purpose of showing us that the
emphasis was to be on what we are meant to learn from it: principles
that make us decent people. If we kill one another over whether or not
it is literal, we have missed the point. The Torah is a compendium of
120 years of the lessons Mosheh found most useful in bringing order,
and he presents them in a palatable way—not in a rulebook fashion, but
through stories that would be enjoyable to tell one’s children around the
campfire.
YashaYahuw 6:7
"Lo, this [the live coal] hath touched thy [Isaiah's] lips; and thine
iniquity [`awon] is taken away, and thy sin [chatta't] purged"
"Iniquity"
as an offense to YâwHu (YHWH) Sacredness is punishable. The
individual is warned that YâwHu punishes man's transgression:
YirmYâ’huw 31:30
"But everyone shall die for his own iniquity: every man that eateth the
sour grape, his teeth shall be set on edge
There is also a collective sense in that the one is responsible for the
many:
Shemot 20:5
you do not bow down to them nor serve them. For I, YâwHu (YHWH)
your YâwHH am a jealous Al (eph), visiting the crookedness of the
fathers on the children to the third and fourth generations of those who
hate Me
Serve: work done on another's behalf that one is not paid to perform.
I.e., YâwHu (YHWH) bride is not to go clean her old boyfriend's house
for free! This term for "jealous" is never used of men in Scripture; we
can never attain to this type of jealousy, because it implies a deserving
purer than anything we can ever achieve. It means He wants to be our
desired. Hirsch: "Demanding His exclusive rights". On their children: the
Aramaic renders it "rebellious children", and adds "when the children
follow their fathers in sinning", to avoid the idea that a son or daughter
who repented of his parents' ways would still be punished. This agrees
with Yirmeyahu 31:29ff. Holding us guilty until something is done to
rectify it is a blessing since He does not let anyone go on thinking they
got away with doing wrong without consequences. Third or fourth: Not
that He is bound to a minimum of three or a maximum of four; the
emphasis is on the fact that the things we give most attention to will
filter down to our children. What we fear is what they will learn to fear
until this cycle is broken. Who hate Me: One might think this does not
apply to him because he loves YâwHu (YHWH), but the test YâwHuaH
(YHWHSWA) gave as to whether we actually do love Him is whether we
keep His commandments (Yochanan 14:15; 15:7-10), and that is exactly
how verse 6 defines it. In Scripture, hate does not have to have
anything to do with feelings of malice; it has to do with our actions: do
we actually walk in our own priorities rather than His? If we make idols
with our hands or minds, we hate Him, no matter what we say or how
we feel. Any sin is missing the target, but hate as defined in Hebrew is
missing the target without even noticing or giving weight to the fact that
there is a target at all. That is why we are to hide His word in our
hearts--so it speaks to us when we start to carve out idols through what
we fear.
No generation, however, was to think that it bore YâwHu (YHWH)
judgment for the "iniquity" of another generation:
Eze 18:19-20
"Yet say ye, Why? doth not the son bear the iniquity of the father?
When the son hath done that which is lawful and right, and hath kept all
my statutes, and hath done them, he shall surely live. The soul that
sinneth, it shall die. The son shall not bear the iniquity of the father,
neither shall the father bear the iniquity of the son: the righteousness of
the righteous shall be upon him, and the wickedness of the wicked shall
be upon him"
He cannot rest on his father’s laurels, as was seen in the cases of
Aharon (Lev. 10), Eli (1 Shmu’al 2:22ff), and David (1 Kings 1:5-6), for a
few examples.
I’shra’al (YâhuwtHâ’H) went into captivity for the sin of their fathers and
for their own sins:
Eze 39:23
"And the heathen shall know that the house of I’shra’al (YâhuwtHâ’H)
went into captivity for their iniquity; because they trespassed against
me, therefore hid I my face from them, and gave them into the hand of
their enemies: so fell they all by the sword"
Serious as "iniquity" is in the covenantal relationship between YâwHH
and His people, the people are reminded that He is a living YâwHu
(YHWH) who willingly forgives "iniquity":
Shemot 34:7
"Keeping mercy for thousands, forgiving iniquity and transgression and
sin, and that will by no means clear the guilty; visiting the iniquity of the
fathers upon the children, and upon the children's children, unto the
third and to the fourth generation
Faithfully guarding: Aram., "maintaining". Not entirely unpunished:
Some had been slain for the golden calf incident, while others were
spared. Lifting off: carrying away; figuratively, forgiving. There are
three categories in which we need His forgiveness. Twistedness is
bending the truth or bending His words to fit our preferences or a
different agenda than His. Transgression is revolting, rebelling,
trespassing across a line, or simply breaking away from the community
for our own selfish purposes. Sin simply means “missing the target” or
“wandering off track” (intentionally or not)--not living up to the standard
He sets for us, or changing some details so that His building is no longer
built according to the plans He provided. The first two—which are
essentially moving the target (i.e., trading the Torah for morality,
changing what it is that we are shooting for) and ignoring the target—
are far worse than sin, which implies that one respects the true target
and is trying to hit it, but does not fully succeed. His forgiveness is not
automatic, but has the prerequisites of our confession, asking for His
pardon, and turning away from the same practices. He has not declared
rebellion to be a clean thing just because He decided to forego the
punishment a few times, in His patience. He looked on His people’s
errors as we would a small child’s—needing correction for sure, but
cognizant of the fact that they do not know as much as we do.
Forgiveness is a precious thing not to be had by those who will do
nothing with it. From this process we are meant to learn to stay away
from the problem! While, like Hoshea, for the sake of her children He
paid the debts His straying bride had run up while she cheated on Him,
He is not preventing her from getting back into debt again. He takes
her back, but expects her to be a decent mother, changing her priorities
so she will become the kind of person that such things do not stick to
anymore. If she does not exercise this discipline, her children will end
up with the same problems she had. What you treat is clean is what
your children will think “clean” is.
YâwHu (YHWH) expects confession of sin:
Tehillim 34:2
"I acknowledged my sin unto thee, and mine iniquity have I not hid. I
said, I will confess my transgressions to YâwHu; and thou forgavest the
iniquity of my sin",
Tehillim 51:2
and a trusting, believing heart which expresses the humble prayer:
"Wash me thoroughly from mine iniquity, and cleanse me from my sin"
YashaYahuw 53
teaches that YâwHu (YHWH)
put upon
YâwHuaH(YHWHSWA) HaMeshiakh
our
"iniquities" YashaYahuw 53:6
We all, like sheep, went astray, each one of us has turned to his own
way. And YawHu (YHWH) has laid on Him the crookedness of us all.
that He having been bruised for our "iniquities"
YashaYahuw 53:5
But He was pierced for our transgressions, He was crushed for our
crookednesses. The chastisement for our peace was upon Him, and by
His stripes we are healed
Rebellious acts: or transgressions, going "out of bounds". Aramaic, "He
will [re]build the sanctuary which was profaned for our sins, handed
over for our iniquities." What iniquities? Specifically, those by which we
violated the first covenant, rendering its renewal necessary. The
context (ch. 52) is that of the restoration of I’shra’al (YâhuwtHâ’H).
Though it has many other "side benefits", at the most basic level, what
constitutes our salvation is a return to the covenant and the rebuilding
of a dwelling place for YHWH in Yerushalayim. His bruises (detailed in
Yochanan 19): specifically in relation to the sins of the royal line of
David (Tehillim 89:30ff), in order to restore that covenant, which does
benefit all of I’shra’al (YâhuwtHâ’H).
might justify those who believe on Him:
YashaYahuw 53:11
"He shall see of the travail of his soul, and shall be satisfied: by his
knowledge shall my righteous servant justify many; for he shall bear
their iniquities"
travail: wearisome labour, trouble, grief. Fully satisfied: or fulfilled. For
the many: the same term refers to the people of I’shra’al (YâhuwtHâ’H)
in Danial 9:27, and indeed YâwHuaH (YHWHSWA) would "justify" or
"bring righteous-ness" for the many, setting them straight again and
making them what they were meant to be.
The usage of `awon includes the whole area of sin, judgment, and
"punishment" for sin. The Old Covenant teaches that YâwHu (YHWH)
forgiveness of "iniquity" extends to the actual sin, the guilt of sin,
YâwHu (YHWH) judgment upon that sin, and YâwHu (YHWH)
punishment of the sin.
Tehillim 32:2
"Blessed is the man unto whom the YâwHu (YHWH) imputeth not
iniquity, and in whose Rúakh (spirit) there is no guile" (deceit)
In the Septuagint the word has the following renderings
: adikia
("wrongdoing; unrighteousness; wickedness");
hamartia
("sin; error");
anomia
("lawlessness").
In the English versions the translation "iniquity" is fairly uniform. The
RSV and NIV give at a few places the more specialized rendering "guilt"
or the more general translation "sin."
'Awen
(H205),
"iniquity; misfortune."
This noun is derived from a root meaning "to be strong," found only in
the Northwest Semitic languages. The word occurs about 80 times and
almost exclusively in poetic-prophetic language. The usage is particularly
frequent in the poetical books.
YashaYahuw use stands out among the prophets. The first occurrence
is in
Num 23:21
He has not looked upon wickedness (iniquity) in Ya‛aqoḇ, nor has He
seen trouble in Y’Ishra’al. YâwHu his YâwHH is with him, and the shout
of a Sovereign is in him.
Not taken into consideration: Aramaic, carefully scrutinized and not
found. Crookedness: Hirsch, "misuse of power". Perceived I’shra’al
(YâhuwtHâ’H) as worn out: Some say exactly the opposite, citing the
Holocaust as evidence that YHWH is fed up with I’shra’al (YâhuwtHâ’H).
And in this context, He has just brought judgment after judgment for
the rebellion after rebellion and complaint after complaint that they had
brought against Moshe and ultimately against YHWH Himself.
Sometimes He would not even dwell with them because of the extent of
the trouble in the camp. There was plenty of wickedness to see. But
even if one has to beat his family into subjection, he would still come to
their Defense without hesitation in the face of any outside threat,
especially from the "accuser of the brethren". Such problems are none
of Bilaam’s business; YHWH will not present I’shra’al (YâhuwtHâ’H) to
outsiders as anything but righteous. He chooses to see the potential in
us. He still sees us as worth the effort to at least give us a shot at being
useful. I’shra’al (YâhuwtHâ’H) is blessed by YHWH, which means He
bends His “knees” to get down to our level, like a father to his children,
and He does not see this as too much trouble. As we mature, of course
we need to make sure we are blessing Him in return. But while He may
use an outsider to discipline us, He forbids them from bringing a curse
with it. The key is the final phrase: The word for "battle-cry" is the
same term used for the trumpet blast on Yom T'ruah (Rosh Hashanah),
which woke them up. Yom Teruah is when the king who makes it
possible for us to be righteous will return. This makes the difference.
The festival just after Yom Teruah is Yom Kippur, on which YHWH
covers our sins over. It is not that the sins do not exist, but they are
walking in forgiveness because of that season--because Aharon has
brought the bull, rams, and goats. The Church has clued in on this, but
is selling something they do not own. It was already being given away,
but people did not know where to look, because they were taken to
Rome’s seven hills for their perspective, and therefore give the wrong
impression of what YâwHuaH (YHWHSWA)’s life was all about. First
Yochanan warns us to never say we are without sin, yet invites us to
enjoy the full rights of our calling as Sons of Elohim. After so many
years of correction, I’shra’al (YâhuwtHâ’H) is finally getting to the place
where we are useful to Him.
The meaning of "misfortune" comes to expression in the devices of the
wicked against the righteous. The psalmist expected "misfortune" to
come upon him
Tehillim 41:6.
"And if he come to see me, he speaketh vanity: his heart gathereth
iniquity to itself; when he goeth abroad, he telleth it"
'Awen in this sense is synonymous with 'ed, "disaster"
Iyob 18:12
His strength shall be hunger bitten, and destruction shall be ready at his
side.
In a real sense 'Awen is part of human existence, and as such the word
is identical with `amal, "toil," as in
Tehillim 90:10
"The days of our years are threescore years and ten; and if by reason of
strength they be fourscore years, yet is their strength labour and
sorrow; for it is soon cut off, and we fly away."
'Awen in a deeper sense characterizes the way of life of those who are
without YâwHu (YHWH):
YashaYahuw 32:6
"For the vile person will speak villainy, and his heart will work iniquity, to
practice hypocrisy, and to utter error against the Lord, to make empty
the soul of the hungry, and he will cause the drink of the thirsty to fail"
Foolishness: senselessness, disgrace, profane things. Soul: or
appetite. If we twist YHWH's words, though we appear to be feeding
someone, it is just "empty calories".
The being of man is corrupted by "iniquity." Though all of mankind is
subject to 'Awen ("toil"), there are those who delight in causing
difficulties and "misfortunes" for others by scheming, lying, and acting
deceptively. The psalmist puts internalized wickedness this way:
"Behold, he travaileth with iniquity, and hath conceived mischief, and
brought forth falsehood"
Tehillim 7:14
Behold, he travails with iniquity and has conceived of his own work and
brought forth falsehood.
Iyob 15:35
They conceive pain and bring forth iniquity, and their belly meditates
deceit.
Those who are involved in the ways of darkness are the "workers of
iniquity," the doers of evil or the creators of "misfortune" and disaster.
Synonyms for 'Awen with this sense are ra`, "evil," and rasha`,
"wicked," opposed to "righteousness" and "justice." They seek the
downfall of the just
Tehillim 141:9
Keep me from the hands of the snare which they have laid for me, and
from the snares of the workers of iniquity.
Between
Tehillim5:5 and Tehillim141:9
there are as many as 16 references to the workers of evil
Tehillim 5:5
"The foolish shall not stand in thy sight: thou hatest all workers of
iniquity
In the context of Tehillim 5, the evil spoken of is falsehood, bloodshed,
and deceit
Tehillim 5:6
Thou destroyest them that speak falsehood; YâwHu abhorreth the man
of blood and of deceit.
The qualitative aspect of the word comes to the best expression in the
verbs with 'Awen. The wicked work, speak, beget, think, devise, gather,
reap, and plow 'Awen, and it is revealed ("comes forth") by the
misfortune that comes upon the righteous. Ultimately when I’shra’al
(YâhuwtHâ’H)'s religious festivals
YashaYahuw 1:13
"`Do not bring any more empty tribute-offerings. And incense--it's
disgusting to Me! [New] moon, Sabbath, [and] summoning of
assemblies, I cannot endure! Even the festival assembly is a waste of
breath.
He is so fed up with their worshipping outwardly but without “truth in
the inward parts” that He simply says, "Stop profaning My extra-special
days!" YehuwDah is mixing the worship of YHWH with paganism. Sure,
He asked for these things at one time, but now He does not want them
because of their attitude. They should be grateful that they are even
allowed to bring something to His house, but not even want to be
around them. Because their heart is not inclined to Him, they are doing
little more than murdering animals.
and legislation
YashaYahuw 10:
were affected by their apostate way of life, they had reduced
themselves to the Gentile practices and way of life. The prophetic hope
lay in the period after the purification of I’shra’al (YâhuwtHâ’H), when
the messianic king would introduce a period of justice and righteousness
YashaYahuw 32
and the evil men would be shown up for their folly and ungodliness.
The Septuagint has several translations:
anomia ("lawlessness");
kopos
("work; labour; toil");
mataios
("empty; fruitless; useless; powerless");
poneria
("wickedness; maliciousness; sinfulness");
adikia
("unrighteousness; wickedness; injustice").
The KJV has these translations:
"iniquity; vanity; wickedness."
Shalowm
ALuahymn YâwHuaH ‘HaMeshiakh
In His Name
Blessed be, in His name
Yâwhu be with you.' and they answered him, Yâwhu bless you.'
"
Be not blind to the truth
And, hinnei, two blind men sitting by the way side, when they heard that
YâwHuaH passed by, cried out, saying, Have mercy on us, O Yâwhu,
[thou]
Ben David. An YâwHuaH stood still, and called them, and said, what will
ye that I shall do unto you they say unto Him, Yâwhu, that our eyes may
be opened. So YâwHuaH had compassion [on them], and touched their
eyes: and immediately their eyes received sight, and they followed him.
His servant and yours
shalowm in Righteousness
by the GRACE of Yâwhu
GO I
Remember me and pray for me that Yâwhu will be gracious unto me and be merciful unto my sins which I have sinned against him. Peace be to
them that read and that hear these things and to their servants:
Amein and Amein
Freely ye have received, freely give A rule necessary, and of great
extent. A servant in the Gospel Vineyard, though worthy of his
Comfortable support while in the work. Should never preach for hire, or
make a secular traffic of the Rúakh (Raukhual work): what a scandal is it
for a man to traffic with gifts which he pretends, at least, to have
received from the Rúakh YâwHu, of which he is not the master, but the
dispenser. He who preaches to get a living, or make a fortune, is guilty
of the most infamous sacrilege
The Everlasting Covenant is The Sabbath
YâwHuaH `HaMeshiakh
be with your Rúakh