Jesus proven not to be the messiah

[Koichos]

the bible opens with "In the beginning, Elohim created the heaven and the earth" as a contextual statement it is not The LORD God as shown on Genesis 2. Implying a purposeful separation of the two accounts.

Genesis 1:1 Hebrew Text Analysis

So there are two primary titles: אֱלֹהִים elοhіm, signifying God’s attribute of strict Justice and the Explicit Name, signifying His attribute of Mercy. This is why אֱלֹהִים elοhіm alone is used throughout the first creation account (1:1-2:3, which deals with the creation of the world); because man, being by nature liable to err, cannot exist under strict Justice. It is not until the second account (2:4-4:26, which focuses on the creation of man) where it abruptly changes to יְיָ אֱלֹהִים adοnaі elοhіm, Justice tempered by Mercy.

after that it says "formlessness was on the the face of the deep, and the breath of God was hovering over the face of the waters". It is translated as spirit in English but that confuses people into thinking of god as a spectre, apparition or ghost which is not what he is.

In B'reshіt 1:2, רוּחַ אֱלֹהִים ru'ah elοhіm just means ‘a wind of [i.e., ‘belonging to’ or otherwise ‘sent by’] God’; but remember that He was not in the wind (M'lachіm Alef 19:11).

בְּ֯רֵאֿשִׁ֖יתֿ בָּרָ֣א אֱלֹקִ֑ים אֵ֥תֿ הַשָּׁמַ֖יִם וְאֵ֥תֿ הָאָֽרֶץ׃ וְהָאָ֗רֶץ הָֽיְתָֿ֥הֿ תֹ֨הוּ֙ וָבֹ֔הוּ וְחֹ֖שֶׁךְֿ עַל־פְּנֵ֣י תְֿה֑וֹם וְר֣וּחַ אֱלֹקִ֔ים מְרַחֶ֖פֶֿתֿ עַל־פְּנֵ֥י הַמָּֽיִם׃ וַיֹּ֥אֿמֶר אֱלֹקִ֖ים יְהִ֣י א֑וֹר וַֽיְהִי־אֽוֹר׃​

At the start of Elοhіm’s creating of Heaven and Earth, when the Earth was amazingly empty and darkness covered the surface of the deep and a wind from Elοhіm was blowing across the water’s surface, Elοhіm said: ‘There should be Light!’—so there was Light. (B'reshіt 1:1-3)

The wind was used to dry the land (Ib'n `Ezra ad loc.). Accordingly, Onḳ'los’s Targum uses the Aramaic מְנַשְּׁבָא m'nash'va (from root נשׁב, to blow; Jastrow, p. 938, column I).

(Torah) וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם׃
(Targum) וְרוּחָא מִן קֳדָם יְיָ מְנַשְּׁבָא עַל אַפֵּי מַיָּא׃​

EDIT - also its interesting you mention "Heka"


....I asked this to @Koichos I will ask this to you as a riddle

what is the more powerful name combination

The LORD God (The Name Elohim)

The LORD Your God (The Name Eloheka)

If I may, remember that אֱלֹהִים elοhіm is the grammatically plural (although generally singular in meaning) form of אֱלוֹהַּ elοaH so that the pronominal suffix here is ־ֶיךָ -echa and not ־הֶיךָ -hecha, and the consonant is kaf r'fuyah (a ‘weak’, guttural kaf reminiscent of clearing one’s throat, ך ch; compare kaf d'gushah, a ‘strong’, geminating kaf, ךּ k).

There is no such word אֱלֹהֶיךָּ elοheka. אֱלֹהֶיךָ elοhecha and אֱלֹהֵיכֶם elοheіchem both mean ‘your God’, with the only difference being that the first form is used when addressing an individual (־ֶיךָ -echa, ‘your [sing.]’) while the second is for speaking to a group of many individuals (־ֵיכֶם -eichem, ‘your [plu.]’). The noun ‘God’ is singular in either case.

or The Word of the LORD? (Dabar The Name)

based on Egyptian, the translation "The Lord Your God" would mean "The Lord's Magic"

https://www.thecoli.com/threads/the-language-of-god-good-lecture.1009400/page-10#post-53034252

In the case of a juxtaposed pair (s'mіchut, the term for Hebrew’s genitive or possessive case), Hebrew grammar requires that דָּבָר davar become דְּבַר d'var. For example,

...בִּדְֿבַֿ֣ר יְ֭יָ שָׁמַ֣יִם נַעֲשׂ֑וּ​

By a word from Adοnai were the heavens made... (Tillim 33:6)

Could you possibly imagine a BIGger ‘BANG’ than a word from Adοnai?

 

[MMS]

So there are two primary titles: אֱלֹהִים elοhіm, signifying God’s attribute of strict Justice and the Explicit Name, signifying His attribute of Mercy. This is why אֱלֹהִים elοhіm alone is used throughout the first creation account (1:1-2:3, which deals with the creation of the world); because man, being by nature liable to err, cannot exist under strict Justice. It is not until the second account (2:4-4:26, which focuses on the creation of man) where it abruptly changes to יְיָ אֱלֹהִים adοnaі elοhіm, Justice tempered by Mercy.


In B'reshіt 1:2, רוּחַ אֱלֹהִים ru'ah elοhіm just means ‘a wind of [i.e., ‘belonging to’ or otherwise ‘sent by’] God’; but remember that He was not in the wind (M'lachіm Alef 19:11).

The wind was used to dry the land (Ib'n `Ezra ad loc.). Accordingly, Onḳ'los’s Targum uses the Aramaic מְנַשְּׁבָא m'nash'va (from root נשׁב, to blow; Jastrow, p. 938, column I).



If I may, remember that אֱלֹהִים elοhіm is the grammatically plural (although generally singular in meaning) form of אֱלוֹהַּ elοaH so that the pronominal suffix here is ־ֶיךָ -echa and not ־הֶיךָ -hecha, and the consonant is kaf r'fuyah (a ‘weak’, guttural kaf reminiscent of clearing one’s throat, ך ch; compare kaf d'gushah, a ‘strong’, geminating kaf, ךּ k).

There is no such word אֱלֹהֶיךָּ elοheka. אֱלֹהֶיךָ elοhecha and אֱלֹהֵיכֶם elοheіchem both mean ‘your God’, with the only difference being that the first form is used when addressing an individual (־ֶיךָ -echa, ‘your [sing.]’) while the second is for speaking to a group of many individuals (־ֵיכֶם -eichem, ‘your [plu.]’). The noun ‘God’ is singular in either case.


In the case of a juxtaposed pair (s'mіchut, the term for Hebrew’s genitive or possessive case), Hebrew grammar requires that דָּבָר davar become דְּבַר d'var. For example,

Could you possibly imagine a BIGger ‘BANG’ than a word from Adοnai?

as always thanks for your clarifications

to that thought

Genesis 6:13 Hebrew Text Analysis

Hebrew Concordance: hā·’ā·reṣ -- 934 Occurrences

Spoiler

 

[Koichos]

as always thanks for your clarifications

to that thought

Genesis 6:13 Hebrew Text Analysis

Hebrew Concordance: hā·’ā·reṣ -- 934 Occurrences

Spoiler

The short vowels patah (אַ) and segol (אֶ) regularly change to a long ḳamatz (אָ) to indicate a pause. It happens in the very first verse of the Tοrah: אֶרֶץ eretz means Earth, but the first verse ends with הָאָרֶץ ha´aretz and not הָאֶרֶץ ha´eretz. This is similar to the names לֶמֶךְ Lemech which becomes לָמֶךְ Lamech (B'reshіt 4:18) and No'ah’s eldest son יֶפֶת Yefet which changes to יָפֶת Yafet whenever it coincides with a linguistic pause (B'reshіt 5:32, 6:10, 9:18, 10:1). None of these alterations affects the meaning in any way.

For the same reason, הַגֶּפֶן hagefen changes to הַגָּפֶן hagafen in the blessing over wine, and הָאֶרֶץ ha´eretz changes to הָאָרֶץ ha´aretz in the blessing over bread, as in tonight

בָּאַ"יְ אֱמֶ"הָ בּוֹרֵא פְּרִי הַגָּפֶן׃​

You are blessed Adοnaі, our Elοhіm, Sovereign of the World, the One who creates the vine’s fruit.

---

בָּאַ"יְ אֱמֶ"הָ הַמֹצִיא לֶחֶם מִן הָאָרֶץ׃​

You are blessed Adοnaі, our Elοhіm, Sovereign of the World, the One who brings bread [food] out of the ground.

- for shabbat. My wife makes seven hallοt for each shabbat: two for each of the shalοsh s`udοt (three shabbat meals) and one more for the s`udat m'lavvéh malkah (the after-shabbat meal following havdalah, the very important table-ceremonial which marks the end of shabbat); it is also our family mіnhag to drink seven cups of wine : first for ḳіddush before, and another for bіrkat hamazοn after, two for each of the second and third meals, and a seventh for havdalah! This mіnhag is ḳabbalіstic in origin.