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LET US MAKE MAN IN OUR IMAGE

This twist was made long ago by a single translator, then repeated by subsequent translators.
The verse mostly referred to by Trinitarians is Barashith / Genesis 1:26, and it is not discussing the make-up of Yahuah, but Adam.
In a similar way, teachers misunderstand the context of “Who do men say the Son of Adam is?”
(Mt. 16).

The discussion is not about who Peter is, but Who Yahusha is.

The mistranslation of Genesis 1:26 causes a disconnection from Genesis 2:7.

Traditionalists will be very disturbed about this. 

   Barashith / Genesis 1:26 is often cited to prove the Creator (Yahuah) is more than one, in spite of the "Shema" at Dt. 6:4.  
Yahusha acknowledged it was the greatest of all Torah instructions:
"Hear (SHEMA) Yisharal, Yahuah our Alahim, Yahuah is ONE."

The Hebrew words abstractly apply to ruling with the character traits of the Creator, rather than the appearance of the first man.


  This verse at Genesis 1:26 is a classic example of how each translation follows the errors of the previous ones, very much like lemmings following one another over a cliff.

  As we analyze the Hebrew words, we encounter things that don't match the meaning we’ve inherited. The translators, either by ignorance or intentional misdirection, altered the whole sentence. There is no “Let Us make,” nor an “Our image” in the Hebrew. This twisting of Scripture was made long ago by a single translator, and then repeated by subsequent translators.
 

  The sentence in the Hebrew at Barashith 1:26 is recording the executive decision of Yahuah to “breathe into” the Adam His “essence.” 
He was speaking with His other creatures, the malakim (angelic beings), expressing His plan. 
We know who He is speaking to from the book of Jubilees [Yubal], and they were "singing" as He did so [Ayub / Job 38:7]
.
 
His Own breath of life would instill His character traits, discernment, and emotional capacity from the "wind," or RUACH, placing a living NEFESH into the Adam. 
The Hebrew words NEFESH, NEKASH, and NESHAH refer to "breath" or "breathing," not "making."

Let’s look very closely at the actual Hebrew words:

The first 7 words of the sentence at Barashith 1:26:  
[NOTE: the "NU" refers to shared or same in this context, rather than our
]

U’YAMAR – ALAHIM - NESHAH –   ADAM – B’TSELEMNU – KADEMUTH’NU - U’YARADU

and He said – Alahim – I breathe into – Adam –  in same essence – same character – that they rule

The words above are the first 7 Hebrew words that are better interpreted in the context of Yahuah’s plan for Adam to “rule” with His character:

1:26 "And Alahim said, “ (I) Breathe into [NESHAH]

Adam [humanity] a shared essence, with a shared  character, and let them rule over the fish of the sea, and over the birds of the shamayim, and over the livestock, and over all the arets and over all the creeping creatures that creep onthe arets.” 1:27 And Alahim [alef-tau] created the man in His essence, in the essence of Alahim He created him; male and female He created them." BYNV

  The word TSELEM is the 5th word, and when taken literally it means an image, as a form, or shape.

TSELEM in the abstract means “essence,” a reflection of the traits, judgments, emotional capacity, intellect, and so on. Certainly our physical form is not what this sentence is expressing at all. 
The former translators forced the Hebrew word “NESHAH” to mean “Let Us make.”

There is no “let,” “Us,” or “make” in the word NESHAH.

  NESHAH is cognate with the Hebrew word NAKASH, “to breathe,” and NEFESH, a living being.
It's important to keep breathing, or your "breath" [NEFESH] will return to the One that gave it.

Notice Yahuah reflects on what He has done at Barashith 2:7, He breathed into the man He had formed out of dust:

2:7: "And Yahuah Alahim formed the man out of dust from the ground, 
and breathed into his nostrils breath of life. And the man became a living being." - BYNV

  The objective is for Adam to "rule" like Yahuah, not "look" like Yahuah. The "NU" can mean "us," but in this context it expresses the idea of something shared or being shared. The Hebrew word ABINU can be expressed "our father." What is being shared is the father, so the expression "NU" is expressing that Yahuah's "essence" is being shared with Adam.

When Hebrew is expressing an abstract meaning, the conditioning from the literal can block comprehension.

 

There is a direct connection between Gen. 1:26 and 2:7.  The Adam was created / formed, then Yahuah breathed (NEFAQ, puffed) into his nostrils the breath (NESHAMAH, wind) of kayim (life). This connection between 1:26 & 2:7 is difficult using the inherited translations, but when corrected we immediately see the "breathing" involved. Gen. 2:7 is sequentially AFTER the seventh day, but what it describes happened on the 6th day. It is only a recap of what Yahuah did, not another creative act.

 

Knowledge is increasing, it didn't stop at the KJV.
The argument ends when we correctly translate the meaning of the inspired words.
There is no “Let Us make” in the sentence at all.

There is no “Our image” in the sentence.
It is a Trinitarian interpretation of the text, nothing more. Once you've seen it, you can connect the idea at 1:26 to 2:7. Or, you can ignore this entirely, and go back to thinking what you used to about the sentence. I still love you.

The Trinitarian belief defines Catholicism:

www.fossilizedcustoms.com/trinity.html

NEW TRANSLATION FOR MILLENNIALS:

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