In the Beginning…
Perhaps the most important and least understood prophetic passage in Scripture is found in Genesis One—known in Hebrew as: Bare’syth – In the Beginning. Yahowah not only introduces Himself, explains the creation process, and presents His plan of reconciliation; He chronicles the seminal events of human history—past, present, and future—giving us the framework with which to understand His prophetic timeline. In addition to the three essential stories embedded in God’s initial testimony—creation, reconciliation, and prerecorded history—Yahowah also answers mankind’s most important question: why do we exist?
It is not uncommon for God to paint several pictures with the same brush. For example, when one reads the story of Abraham taking Yitschaq / Isaac to Mount Mowryah (errantly known as Moriah, meaning: Revere Yah) within the context of Bare’syth (errantly known as Genesis, meaning: in the beginning) and with a knowledge of archeology and history, it’s immediately apparent that the story chronicles an actual historical event. When one studies the details of this Covenant journey juxtaposed to its enablement, it becomes obvious that the story was prophetic, providing a dress rehearsal for the Ma’aseyah’s (errantly known as Messiah, meaning: Work and Implement of Yah’s) sacrifice at precisely the same place forty Yowbel (errantly known as Jubilee, meaning: Yah’s Lamb is God) later. When one scrutinizes each word, comparing them to the actual Pesach / Passover, and the Miqra’ey (from Miqra’, meaning Invitation to be Called-Out and Meet with God) commemorating it and them, thoughtful readers will come to appreciate why these dates remain the preeminent meeting times on Yahowah’s calendar. And, when all of this is understood within the parameters of God’s plan, a timeline emerges that enables us to date the seminal events of man’s salvation—past, present, and future. The same is true for Bare’syth / Genesis one.
Another example of a timeline embedded in a Scriptural account and three stories existing in one narrative, is Hosea’s (Howsha’, meaning "salvation") marriage to the temple prostitute Gomer. It depicted an historical event. The betrothal served to acquaint the prophet and Yisra’el (errantly known as Israel, meaning: to endure with God), circa 700BCE, with a tangible means of appreciating the consequence of their infidelity with their Creator. Howsha’s marriage to Gomer, therefore, served as a metaphor, illustrating how the Yahuwdym (errantly known as Jews, but actually meaning: Related to Yahowah) had broken their covenant with God. But that was not all. The story provided Yah with the framework with which to explain why He had to divorce Himself from His people to remain just. Moreover, the account provided relevant lessons for us today—especially for Catholics, Orthodox Christians, and Protestants—as their belief systems and cultures are very similar to those assailed in Howsha’s open letter to the Northern Kingdom. Finally, Howsha’s troubled marriage provided the framework on which to hang the timeline of the Ma’aseyah prophecies depicting Yahowsha’s (errantly known as Jesus, meaning: Yah Saves) arrival in Jerusalem (actually Yaruwshalaim, meaning: "Source from with Guidance on Reconciliation Flows") in 33CE (Year 4000 Yah) and again in 2033 CE (Year 6000 Yah) for salvation and reconciliation respectively.
There are three timelines and three simultaneous narratives embedded in Bare’syth / In the Beginning / Genesis One, but the brush strokes are much broader, bolder, and more complex. As is His custom, Yahowah chooses His colors for a reason and shades each word with great precision. So we will honor this great communicator by examining His selections under the microscope of Hebrew lexicons and through amplification. And so throughout these volumes, I will share the insights His Scripture and Spirit have revealed, connecting every aspect of this painting to other illustrations the ultimate Artist has drawn. If nothing else, my commentary will slow you down, causing you to reflect on the majesty of our Maker’s world and Word.
However, be forewarned: this chapter on "Existence" requires an additional layer of complexity in the midst of what is already an extremely challenging interwoven Scriptural tapestry. To comprehend the creative side of Yahowah’s testimony, you will have to understand aspects of the theory of relativity, some physics, astronomy, biology, and evolution, as well as have some familiarity with the fossil record, statistical analysis, the concept of space-time, and the nature of light. I will do my best to provide the necessary insights for the uninitiated while not boring scientists or overwhelming those who have a limited interest in these discoveries. But no matter where you reside on the spectrum of contemporary scientific awareness, I beg your indulgence. What lies before you is challenging.
Before we begin, there is some good news. Yahowah is correct. From His perspective, it took precisely six twenty-four hour days to create the universe, our planet, life, and man. And scientists are right. Looking back from our perspective, the universe is somewhere between 10 and 20 billion years old. Yahowah is correct in that plants and animals reproduced after their kind and evolutionists are accurate in saying that some species have evolved. Yahowah not only agrees with the concept of the Big Bang, He was the first to use the term. God even uses scientific jargon in his presentation of dinosaurs. And in this regard His testimony is in complete harmony with the fossil record. Therefore, this scientific review of Bare’syth isn’t going to pit Creationism against the Big Bang and Evolution, but instead demonstrate that they agree, right down to the details—at least where the facts are known and science is rational. The controversy only rages between the advocates of religion and secular humanists. God’s accounting and the facts are not in conflict, nor is Bare’syth / Genesis contrary to valid science.
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