Maybe the most important passage in all scripture for those of us who cling to the tsiyttsiyt of YAHUSHA; who claim the blood of his sacrifice; who claim the propitiation of his mercy seat; and who worship the Creator in spirit and in truth, following his way, his truth and his life. Let us see what the Eth Cepher has to say on this verse:
Yahuchanon (John) 3:16
For ELOHIYM so loved the world, that he gave his את (eth)-YACHIYD, that whosoever believes in him should not perish, but have everlasting life.
What a wonderful declaration, yet we see wording which is a bit different than the usual discourse. Here, we see the word yachiyd. The first appearance of this word yachiyd is used to describe Yitschaq, who was neither the first born nor the only begotten son.
Bere’shiyth (Genesis) 22:2
And he said, Take now your את (eth)-son, your את (eth)-YACHIYD Yitschaq, whom you love, and get you? into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell you of.
The term yachiyd does not exclude women. For instance, in Shofetiym the following story is related:
Shofetiym (Judges) 11:34
And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she was his only child; beside her he had neither son nor daughter.
In Mishlei, the word yachiyd is defined as the “only beloved.” Mishlei 4:3. The yachiyd is defined and described as “united,” “beloved,” or even the irreplaceable life. (Strong, James, 1890). This idea of the yachiyd has been translated in the English tradition using the nomenclature primogenitor, from the Latin primus + genitura birth; geniture is from genitus, which is the past participle of gignere; or the first of the genetic derivative, i.e., first born. The translators of the ancient text often called the New Testament wrestled with this word yachiyd in discussing the nature of the identified Messiah, declaring him to be the “only begotten son,” which readily translated as the primogenitor, rather than yachiyd meaning the beloved.
But, let us talk about something a little different on this verse, which is its address – 3:16. I find this a bit interesting and it gives me a chance to review the sacred geometry of creation and the understanding of ELOHIYM the creator.
Our verse begins with the number 3. This is the number of the Rosh – which is the manifestation of EL in the natural. So, this is cognizable by mortal man as the joining of knowledge (da’ath), understanding (binah), and wisdom (chokmah). It is from this initial manifestation, which is the perpetuation of the eternal light into the darkness (tohu / bohu) in a pattern of manifestation which follows a spectacular form of Fibonacci sequences in a Phi ratio, and its encompassing by spheres following a Pi sequence, generating the foundation of existence, and by its division, the creation of the Word, which was with YAH in the beginning and which was YAH. This is that which is signified by the number 1. This Word is the foundation of all creation by which that which is came into being, which we call the Yahsod (the mystery of YAH). From this foundation, the flower of life is derived, again based on an expansion of light following a Fibonacci sequence, evidencing the Golden Mean (Phi) encompassed by spheres following Pi, and giving rise to the structure we call the flower of life. There are six spheres generated around the Yahsod, including the beauty of YAH (tipherah), the strength of YAH (gevurah), the mercy of YAH (chesed), the majesty of YAH (hod); the enduring victory of YAH (netzach), and the kingdom of YAH (malchut).
3: Da’ath; Binah; Chokmah;
6: Tipherah; Gevurah; Chesed; Hod; Netzach; Malchut.
Just a thought. Hopefully, you will give this some consideration, because soon, we will be discussing the sevenfold doctrine of the whole creation of YAH.