REFLECTIONS ON THE NATURE

OF GOD

Abstract
The present work is aimed at commenting on the biblical evidence to know a little more
about what we know as God, in a broader sense and based mainly on the Holy Scriptures,
considering at the same time the bases for human behaviors in general terms, which may
serve as support to understand the generation of diverse opinions in the two main
Abrahamic religions, mainly Judaism. Likewise, there is a little comment on some actions
of God, as well as the need for a Savior, to finally comment succinctly on our adversary,
mainly for the end times.

Juan R. Salinas
[email protected]
Contents
Prior clarification. ......................................................................................................................................... 2
Origin. ........................................................................................................................................................... 4
The Behavioral Governance Cycle and the Adoption of Change. ............................................................... 4
Identification of Attributes of God............................................................................................................. 13
The need for a Savior. ................................................................................................................................. 30
References to the coming of a Savior......................................................................................................... 39
Who is the enemy. ...................................................................................................................................... 60

1
Prior clarification.
This work is aimed at all those who want to know a little more about their Creator, but in particular at
people belonging to the Jewish religion and the Christian faith, and therefore no type of reaction is
expected out of these groups of people.

This document has been made in three languages, Spanish, English and Portuguese, which represent the
three most spoken languages in the American continent.

Likewise, this work will be based on versions of the Word of God, in at least two languages: Hebrew, which
is taken from online sources only as a reference, and from where its English translations will be taken; as
well as English, Spanish or Portuguese1, and in some cases Hebrew, either the Old Testament (Tanakh) or
the New Testament. The respective referenced versions to the original languages, ancient Hebrew and
Greek, will also be considered, using Strong's dictionary.

Through practice, it is known that paradigms and more specifically, concepts, are the basis for our behavior,
since they give origin to what every person gives value to, and based on that value people conduct their
lives, and it is reflected in their culture, as daily living, therefore, empirically, it is also known that this
cultural inertia has become more important than knowledge itself.

It is not intended to question any of the translations of the Word of God, although some mention that they
may present a bias, given the intentionality of the translators, what is true is that the Texts exposed here
are based on public versions of the Word of God, both from applications of translations that are available
online, such as e-Sword, which has translations into many languages and in some with reference to the
original languages, as well as to Jewish versions of the Tanakh (Old Testament) on various online sites,
which are evidently versions open to the public.

It is a reality that we lived within a conglomerate of rules and natural laws that govern not only our planet,
but also throughout the Universe, undoubtedly, this represents a complex, harmonious and perfect system
that governs it. Though it is true that many characteristics and magnitudes of our home are known, outside
of our atmosphere, many of them are found in the realm of theory, accepted or under discussion, but at
the end it is just that. All this would imply that getting to know the mind of the Creator is like filling the
ocean with a dropper, and even the latter would fall short, which is why, in the opinion of the author, the
Creator has designed such a small planet, in which human beings can live, with an equatorial distance of
approximately 12,712 km (from equator to equator, through the center of the earth), and its circumference
on the equator2 is approximately 40,075 km, which are not high figures, in fact, they are worse than
negligible, compared to the estimated length of the observable Universe (...the observable one, the
complete one would be greater), which is estimated to be 93,000 million light years, and considering, to

1
The versions of the Bible, are for English, the King James Version published in 1789 (KJV1789), which is in the public
domain, the Spanish versions are the Reina Valera 1909 and 1960 (RV1909 and RV1960), and the Portuguese version
is that of João Ferreira de Almeida Corrected; as for the Old Testament in Hebrew (Tanakh), the 2016 Public Domain
Derivative Work version has been taken, and for the New Testament, it is used the Biblica Open Living version; all
previous versions were taken from the e-Sword application, available on the Internet (https://www.e-sword.net);
those apart, from the Tanakh online versions that will be referenced individually.
2
https://coolcosmos.ipac.caltech.edu/ask/57-How-large-is-Earth-

2
make a simple parallelism, the journey of one second-light is approximately 300,000 kilometers, and that
of a light-minute would be around 18 million kilometers, imagine the distance of the universe, what an
enormous dimension; of course, it would only be compared to the ego and foolishness of the human race.

To ensure there is no doubt about what has been stated before, the Creator has made this very clear in
His Word, as it is presented in the Book of Isaiah, as follow:

Isa 55:8 For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD.
Isa 55:9 For as the heavens are higher than the earth, so are my ways higher than your ways, and my
thoughts than your thoughts.

Obviously, this supremacy, besides of what has been created, can be observed in the miracles that are
shown in the Scriptures, and trying to explain those miracles under “our” standard, has led to conclusions
that border on nonsense, as for example, the case of the passage through the red sea, which is in the Book
of Exodus in the Tanakh (Old Testament), and it can be found below:

Exo 14:16 But lift thou up thy rod, and stretch out thine hand over the sea, and divide it: and the children
of Israel shall go on dry ground through the midst of the sea.

And why that explanation borders on nonsense, due to the simple illustration, in at least one religious
group of a “Christian” nature, that they have chosen to explain it, because they mention that when this
happened, it was because at certain times of the year, the tide becomes very low and therefore the
Israelites were able to pass through; but this argument has two serious problems according to the
Scriptures, the first one is that they ignore what the Word of God literally says, in the sense that the people
of Israel passed on DRY land (the Hebrew word is ‫יַבָּ שָּ ה‬, yabbâśâh, meaning dry as dry land), and the
second one is that after the Israelites crossed, the Egyptians pursued them with chariots and horses, and
they all died drowned, so that this thesis is evidently discarded. In the New Testament, all miracles have
no explanation under our "standard", unless there is a position that borders on nonsense like the previous
case, but it can be shown one of the most emblematic cases and that many Neo-Testamentary believers
know, as is the case of the resurrection of Lazarus, after four days of death, which to some extent, due to
the spectacular nature of the miracle, must have convinced the religious of Who the Lord Jesus was, but
on the contrary, it served to make them decide to kill him as soon as possible, because it represented a
change to the status quo of their interests, but which, as believers, also undoubtedly know that it had to
happen.

Finally, the position of this work is the sole responsibility of the author and is not intended to convince
anyone, but rather to serve as a basis for a self-reflection and a constructive discussion.

3
Origin.
Judaism, Christianity, and Islam are the three most important monotheistic religions on the planet, which,
given the etymology of the word used, refers to one God.

As a foundation, regarding Judaism and therefore Christianity, both groups accept the Old Testament as
the basis for their faith, and with regard to one God, the following is expressed in the Book of
Deuteronomy:

Deu 6:4 Hear, O Israel: The LORD our God is one LORD:
Deu 6:5 And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy
might.

In the case of the Christian faith, the New Testament is a complement to the Old Testament as the
foundation of its faith, and what was stated in the Book of Deuteronomy, the same thing is expressed
specifically in the Gospel of Mark, as follows:

Mar 12:29 And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our
God is one Lord:
Mar 12:30 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy
mind, and with all thy strength: this is the first commandment.

The concept of a unipersonal and unique God is based on that Scripture, but later other readings will be
analyzed in both the Old Testament (Tanakh) and the New Testament, to comment on this Concept.

The Behavioral Governance Cycle and the Adoption of Change.

As a preamble to this section, it is important to consider the concern that exists in today's world with the
behavior of the population in general and, in particular, of the unrestrained masses.

The consideration begins with a couple of basic but at the same time probably complicated questions, and
they are: why do we think what we think? How has the reference under which the behavior is based been
formed? Because everyone, even the people considered by society to have the most vile and ruthless
behavior have normal behavior - to a certain extent - with those close to them; however, outside of their
affinity group, this reality could change to one that could generally be considered despicable, that is,
committing murders, robberies, kidnappings, for money or for power struggles; despite this, some of these
groups, outside the laws of their countries, have what could be called a code of honor, because, in some
cases (not in all), they mention that they do not murder children or women or innocent people, without

4
undermining that their modus operandi is the murder and deprivation of liberty of many people, bringing
pain to many families. In that same sense and with a lower level of consequences, but with attitudes
outside of “legality”, which could be considered normal in many places, there are ordinary people who,
although they are not in the category of hitmen, can do improper things, such as stealing, among others,
taxes, electricity, software licenses, cable TV services, Internet services, water, etc.; to some extent out of
necessity or for some pleasurable reason to beat the system; of course, it is most likely that they will not
do it against their affinity group like the hitmen, but in the end there may be inappropriate behavior.

Another question that arises is: why does this behavior occur? The answer is straightforward. It hinges on
the valuation of things and situations, each with their respective reasons and circumstances, determining
whether they are acted upon. Over time, these valuations may fluctuate, gaining or losing significance, or
attaining temporary importance for the sake of convenience or to project a false image. The preceding
statement finds its rationale in the subsequent conceptual framework, shaping the cognitive
underpinnings that dictate values and subsequent behaviors, as follow:

Idea – Concept – Value – Principle.

This group serves as a general explanation, aiming to expose the foundations of behavior. Actions are
guided by what is valued and depend on how those values are applied, which in turn shape conduct
throughout lifetime. It’s important to note that in many cases, during early years, things may not be valued
much, however, the things being valued will definitely influence behavior.

To explain this group, each word contained in its structure is conceptualized, so:

• Idea. The term idea comes from the Greek ἰδέα, which means form or appearance3. According to
the online version of the Merriam Webster (MW) dictionary4, idea is defined as "an indefinite or
unformed conception". It is also presented as "a formulated thought or opinion". Another concept
of idea in English but from an older version of the dictionary is "…the reflex perception of objects,
after the original perception or impression has been felt by the mind” 5.. In Spanish, according to
the Royal Academy of the Spanish language, idea is defined, among other things6, as “An image or
representation that remains in the mind from the perceived object". Finally, in Portuguese
according to Dicio: Dicionário Online de Português7 idea is defined as “the action of mentally
representing something concrete, abstract or of any other nature”.

The term idea has a broad meaning in its conception. However, in general terms, idea would mean
something similar to the definitions provided in the above three languages. However, for the

3
See www.rae.es for this word etymology in the Spanish language.
4
https://www.merriam-webster.com/dictionary/dictionary
5
Webter’s dictionary: An American dictionary of the English language. 1828.
6
In free translation.
7
www.dicio.com.br and in free translation

5
 purposes of this work, idea will be understood as "a formulated thought as perception in our mind
but undetermined or unformed ".

• Concept. The term concept comes from the Latin conceptus, which means to conceive. According
to Merriam-Webster's Dictionary, concept is defined as "something conceived in the mind:
thought, notion". In Spanish, according to the dictionary of the Royal Academy of the Spanish
language, concept is defined8 as “The idea that conceives or form understanding”. Similarly, in
Portuguese, according to Dicio: Dicionário Online de Português, concept is9 "The intellectual and
cognitive ability of human beings; thought”.

Just like the term idea, the term concept is interpreted similarly across the aforementioned
languages. However, for the purposes of this work and convention, concept will be understood as
"the basis for understanding where ideas take the shape of a notion", which implies a general
knowledge for understanding and exchange with others.

• Value. The term value comes from Latin valere, which means ‘to be of worth, be strong’. According
to Merriam-Webster's Dictionary, ‘value’ is defined as "something intrinsically valuable or
desirable". Another definition from the same source describes ‘value’ as “relative worth, utility, or
importance”. In Spanish, according to the dictionary of the Royal Academy of the Spanish
language, ‘value’ is defined as10 “degree of utility or fitness of things to meet the needs or to
provide comfort or delight”; it also refers to the “scope of the significance or importance of a thing,
action, word or phrase”, but from a philosophical point of view, from the same source, it means:
“Quality that some realities possess, considered goods, and therefore they are estimable”. Values
have polarity as they are positive or negative and hierarchy as they are superior or inferior. Finally,
in Portuguese, according to Dicio: Dicionário Online de Português, ‘value’ is defined as “quality
that makes something become important to someone”; it also means “which can be useful;
essence: value of advice”

In this context, ‘value’ is considered by these languages to be related to its essence and is
dependent on the relative importance that people assign to it. However, for the purpose of this
work, ‘value’ will be understood as "the relative importance that is given to objects, actions or
circumstances, which may have a negative or positive worth, depending on the subject and his/her
reality".

• Principle. The term ‘principle’ comes from Latin principium, which means beginning. According to
Merriam-Webster's Dictionary, ‘principle’ is defined as “a rule or code of conduct”. In Spanish,
according to the dictionary of the Royal Academy of the Spanish language, ‘principle’ is defined as

8
In free translation
9
Idem
10
Ibidem

6
 “a standard or fundamental idea that governs thinking or behavior". In Portuguese, according to
Dicio: Dicionário Online de Português, ‘principle’ is “rule of conduct, way of seeing”.

For purposes of this work, ‘principle’ will be understood as "a standard or standards governing
conduct". It is important to note that these rules are often perceive as positive or morally good,
but in practice and in essence, they are neutral, involving either a positive or negative connotation
(known as anti-values).

With the linear relationship among Idea, Concept, Value, and Principle and their definitions, it can be
observed that conduct or behavior is influenced by a number of factors. Those originate as ideas, which,
when better structured, become concepts. These concepts are then assigned a value, which is always
dependent on the individual. Finally, these values can transform into principles that govern behavior,
either positively or negatively. The interesting aspect of this chain lies in the clarity of the concepts and
the value assigned to them. If these concepts are strong or almost immutable, they can be represented as
a linear graph, where conduct is the result of this chain, as shown below:

Ideas Concepts Values Principles Conduct

In practice, the aforementioned linearity is not often found. On the contrary, it presents itself as a cycle,
given the environment experienced in daily life, which influences us with new ideas. Of course, all of this
may change, that is - if solid concepts about the things/situations that are valued are not held - what is
estimated, and therefore can lose its meaning at a certain moment, potentially entering dangerous cycles.

In the end, due to exposure to new ideas and/or situations, behavior has the following influence cycle

Conduct and
external Ideas
experience

Principles Concepts

Values

Behavior Circle: The Cycle of Ideas and their Impact on Behavior.

7
The rationale behind all this, at first glance, could easily be concluded that everything revolves around a
problem of concept, indeed it does, but in the binomial Concept-Value. Secondly, it is affected, due to the
perceived relativity and volatility of concepts, which is not a new phenomenon. To illustrate, assume a
desire to alter this binomial relationship for a specific reason or cause; for instance, consider Germany
prior to World War II. This nation, abundant with philosophers and thinkers, was one of the most
significant and influential in Europe. However, it was also plagued with numerous financial issues and
deeply wounded after the loss of World War I. Remarkably, this nation was seduced by an eloquent
dictator who led it into another war. In many instances, this dictator brought out their best, but he also
unleashed their basest instincts. How did all this happen? What led to a scenario where almost an entire
nation placed its national trust in a single individual and his unquestionable will? Wasn’t this where new
principles11 were proposed and a form of totalitarianism, only seen in imperial Rome, was observed? A
simple response could be that it was executed by capitalizing on certain political-economic situations and
social discontent. This was amplified through propaganda, displays of power, and some political victories,
which seduced a shift in Ideas-Concepts, forming a new general value that discarded everything else,
National Socialism, embodied in the person of Hitler or the Führer.

Returning to the epistemological segment, ideas generate concepts, these in turn generate values and
subsequently principles. It is clear that this sequence can be affected at any point in the knowledge
construction chain, and therefore can be modified. However, its major contributor is effective experience,
whether it is positive or negative, or if adverse situations are experienced that lead to generating changes,
primarily in the Idea-Concept binomial. It should also be noted that this change is dependent on the
strength of the will, the convictions that are held, as well as the affections, in the sense of who one wishes
to please that motivates making changes in what is valued.

It is important to denote that behavior, whether conscious or unconscious, is based on principles that are
the result of ideas that over time have become concepts, to which value has been assigned or not in some
way. As an example, reference can be made to the concept of family or even community. As an illustration,
the life of an individual in his twenties could be mentioned, whose childhood and family life has been
within a ‘distorted’ family, and his effective experience has been unpleasant. His long-term mind, according
to Peter Senge12, has been nourished by this practice and the concept of family has been deteriorated by
the experience in his micro world. Therefore, it is most likely that this individual does not assign a positive
value to the family in their unconscious mind, although socially and naturally speaking, it is known that
the family is the basis of society. Now, continuing with the illustration, this individual in his twenties,
individually and consciously, in the pursuit of happiness, will try to find other models of social coexistence
or time investment, such as the routine of overwork, working 50-60 hours a week, with the routine reward
of the weekend, or with almost daily night routines in recreational activities of any nature, ranging from
healthy ones to activities in favor of escaping reality. What is the central point of this case? Family life
becomes zero. The problem arises when this person has to face his role as a leader (or co-leader) in a new

11
Based on the previously determined concept of Principle
12
From his work “The Fifth Discipline”.

8
family, given that his experience and training in his practical life is distorted, he will try to make a symbiosis
of his current lifestyle (which could also have been distorted along the way) and the distorted image of
where he grew up, which will naturally seek ‘alternate’ models of family, of the many now existing in
society. This problem is aggravated if the number of people with this experience increases.

This is a simple example of how fundamental values and principles are changing, and if we add to this, the
great influence of some entertainment activities, such as television, which in some cases promote the
distortion of fundamental principles such as family, exposing for the case of the family life, for comedy or
satire purposes, totally distorted models and in some cases ridiculing it. This also adds to the distortion of
the meaning of the idea - concept binomial and therefore the value – principle, in this case of the Family,
as well as other important values.

The consideration to be made is how fundamental values, such as the one of family, can change and
propose ‘avant-garde’ alternatives that can be accepted by many, even if they are clearly against the laws
of nature; or even more, how can it happen, in the case of the one held by the family as a fundamental
value, which is supported by the tangible, natural and ontological of the human being, that it can have
variation or mutilation in its concept and therefore in the values and principles it represents? It seems
unnatural; however it happens, but the major consideration is that if changes occur in the concepts of
things that are tangible and obvious, what could it be expected from other situations that are more
abstract in their nature or knowledge? It then becomes clear that it is relatively easier to change its
conceptualization to other erroneous idea-concepts and therefore to deteriorated or non-existent value-
principles.

The previous example is only illustrative, of course, there are various cases where many concept-value
binomials have been changed, through the modification of ideas, which, mixed with disordered desires or
pleasures, or with disturbing, negative or adverse experiences, can change the concepts and therefore the
little value that is probably assigned to them. In this respect, change is institutionalized, driven for
improvement, but this is rarely the case. As it is known, in many places it is mentioned that only change is
enduring, giving an opening and preponderance to relativism in which anything can happen and must be
accepted as such, simply because it is a change.

As stated above, it can be concluded the volatility of the idea-concept binomial, which if changed in
people’s minds, it can relatively easily and progressively change their behavior. In this sense, the idea-
concept and concept-value binomials, can be perceived implicitly, that is, from what is learned in the
bosom of childhood-youth, which involves the family, as the most important nucleus, to our immediate
environment, which could be our educational center, neighborhood and/or community, where other
components are added, such as personal acceptance, and a series of shared values can be generated, at
least before globalization, but they still persist in some places, as identity and custom of nations, which in
the end are reflected in their very culture.

9
These shared values, which can be of different nature, but are more abundant those of ethnic and religious
nature; comprising idea-concept and concept-value binomials, which are accepted and valued by the
majorities, and represent their “cultural treasures”, but express to some extent their way of thinking.

The preceding information is a generality, because there are other cases, which indeed happen, where
concept-value binomials can be adopted, simply by following leaders, given the influence and charisma
they possess, by group pressure, and the blind belief that they must be right, such as religious leaders
and/or university professors, in which causes that are followed are almost unknown or their knowledge is
very superficial, or they are moved by some shocking events that have occurred, which, in several cases is
information with bias; an example of this has been the indoctrination to socialism-communism carried out
in public middle and higher education centers, in some countries of Latin America in the 60s, 70s and 80s,
as well as the involvement that some elements of the Papal church had in all this process, which gave rise
to revolutionary movements in that region. In all this process, many young people followed these currents
and even offered their lives, in favor of “freedom”, without knowing in many cases, what that change
meant for which they gave their existence. Another recent case is found in the protest demonstrations for
what is happening in Israel and Gaza, where the information, without a doubt, is biased; of course, it is a
war, and in all wars bad things happen, in all of them, to see it just take a look at history. Evidently, the
causes of this war and the barbarity that was carried out against Jewish citizens should be ignored, as well
as the war strategy of using human shields, that should also be ignored, for the sake of the end justifies
the means, but and who justifies the end? And the end is the elimination or destruction or extermination
of the Jewish people, according to that slogan they express “from the river to the sea, Palestine will be
free”, which means that from the Jordan River to the Mediterranean Sea, Palestine will be installed, all
that stretch of territory includes the state of Israel. And what will happen to them? Simply the worst and
it shouldn’t care about…but, even though they are university students, theoretically educated, in truth,
they have been manipulated as uneducated masses, just as it happened with the communists in the 60s,
70s and 80s, it is the same case, because they adopt concept-value binomials from others, without
knowing them in detail, by the same cultural inertia of the environment, therefore, it is concluded, that
culture, as behavioral inertia, is more important than knowledge, because this knowledge is not fully
known, but the perception of it from third parties is taken for granted and unfortunately to that it is given
value.

Likewise, it could be argued that university student behavior is as such, yes, it could have a certain level of
naivety and immaturity, but in many cases, especially those who participated and/or lost their lives due to
their involvement in revolutionary movements, it is indeed mass behavior. In this respect, and as a parallel
to student protests in many parts of the world on the Israel-Hamas issue, the Balkan war in the 90s can be
considered, which, although the involvement of the United States was different, the atrocities committed
in Bosnia-Herzegovina, which lasted much longer than the current Israeli-Hamas war, was indeed a
genocide…but what was the university student protest in the United States and in the world…NOTHING.

10
In the same vein as what has been exposed, but getting to the heart of the matter in this work, regarding
God, there are different concepts about Him, which means that His conception has been greatly distorted;
since it came to be believed in some way, that deities had a regional or national jurisdiction, like the specific
gods of some neighboring monarchs of the people of Israel, mentioned in the Holy Scriptures; stories that
are more than 2000 years old, but that even today, some Israelis/Jewish validate this perception of God,
in the sense that they express that their religion and therefore their God, is something that only concerns
them, and thus they support the positions of other nations and/or religions, in the way that there exists a
kind of Greek pantheon, with a multiplicity of gods.

In general terms, neither the Tanakh nor the New Testament, speak of a group of gods, but speak of an
Almighty God and an adversary, the latter who has little to no prominence in the Tanakh, but who in the
New Testament does have an important role; however, given the information in the New Testament, a final
destiny has been granted to this character, and this is called the Lake of Fire.

Another important aspect to consider is that, for some Jews, there is no permanent place of punishment
per se after death, and therefore, the importance of this eternal destiny is set aside, being replaced by
something of greater value to them, which is their political and military emancipation in this life, which is
what many of them hope for; the above clarifies two things, the first one is that eternal life is not
considered as a very important value for existence, and the second one, related to the first, is that it is not
considered that there is eternal punishment.

All this scheme of thought, it is intuited that it has its origin, in the case of the Jews who embrace this
position, due to the various problems they have experienced with their neighbors as a nation and ethnicity,
throughout the centuries, from the conquest of the land of Canaan, also in the diaspora, until the
establishment of the modern Hebrew nation, therefore, this connotation is clear and understandable. For
the case of the Papal church, by the Christian doctrine, which has believed in an eternal destiny, with the
only caveat, that for this conglomerate, some variants have been generated, such as the existence of
purgatory, which represents a state of purification after death, for those who die in a state of “grace”, but
who still need to purify themselves from venial sins or from the temporal consequences of “mortal” sin,
before they can enter into the presence of God in heaven. It is believed that in purgatory, souls undergo a
process of purification that may involve temporary suffering, but with the hope and certainty of eventual
entry into heaven that is completed with another concept, which are indulgences, which represent a
partial or total remission before God, of the temporal punishment for sins already forgiven, which a
“willing faithful” and fulfilling certain conditions, obtains through the mediation of the Church that as
administrator of redemption, distributes and applies with authority the treasure of the satisfactions of
Christ and the saints13.

13
Taken from https://www.vatican.va/content/paul-vi/es/apost_constitutions/documents/hf_p-
vi_apc_01011967_indulgentiarum-doctrina.html

11
Something similar occurs in Jewish culture14, where it is believed that only the very righteous go directly
to Gan Eden (Garden of Eden, but it is not the same place where Adam and Eve were, it is a place of
spiritual perfection), but the average person descends to a place of punishment and/or purification,
generally called Gehinnom (in Yiddish, Gehenna, but sometimes as She’ol or with other names), according
to the mystical vision, each sin we commit creates an angel of destruction (a demon), and after dying we
are punished by the same demons we created. Other sources simply see it as a moment when we can see
the actions of our lives objectively, see the harm we have caused and the opportunities we missed, and
feel remorse for our actions. The period of time in Gehinnom does not exceed 12 months, and then
ascends to take its place in Olam Ha-Ba (the World to Come, although this term is also used to refer to the
Messianic era; Olam Ha-Ba is another higher state of being).

It is important to consider where do the sacrifices for atonement and for sin that appear in the Law (Torah)
fit in? …Well, in accordance with the above, it would be downplayed or lack relevance.

Regardless of the intentionality of the stance of the Papal church and rabbinic Judaism concerning the
“processes of purification” previously exposed, neither of the two positions represents what is written in
the Word of God, both in the Tanakh and in the New Testament, but those positions have been established
by their religious leaders; and it is not intended to criticize any of them, but simply to expose that positions
or idea-concept and concept-value binomials can be established, which contradict what is written in the
Word of God, which is precisely what, it would be understood, they intended to clarify.

The above is just a very small sample of how individuals or ethnic and/or religious groups can deviate from
the concepts of the Word of God, evidently, without including a whole series of wrong actions that have
been carried out in the past, in the name of God, such as those executed and accepted by the Papal church,
about the forced conversions carried out against various groups, and in particular against the Jews,
practices totally contrary to the Word of God, but which many supported due to this blind trust in their
leaders and ignorance of the Holy Scriptures.

In this sense, in the context of the knowledge cycle presented earlier, and the idea-concept-value-principle
scheme, it is very difficult to be separated or distant from these positions or practices as those previously
exposed, especially in monolithic community schemes, as it has happened with the Jewish people; where
there are many deeply ingrained shared conceptions or traditions, and it is understood; the only thing that
in the religious or spiritual theme, it is much easier to return to the basics, and the reason why, is given
that there is a reference “written in stone”, which is the Word of God (Tanakh plus New Testament), Which
is immutable, and one should not base the concept-value binomial on opinions, interpretations, and
customs of third parties or even wise men, without passing them through the filter of the Word of God.

14
Taken from https://www.jewfaq.org/afterlife#Gan

12
To continue with the development of this work, it will be proceeded to describe a little, what, according
to the Word of God, is indicated to be God.

Identification of Attributes of God.

As a start, it is important to clarify that this involves identifying the essential aspects of this wonderful
Being, which may be the most controversial, from where reference is made exclusively to the Holy
Scriptures, to identify and take these essential aspects, starting in the Book of Genesis15, Chapter 1, Verse
26, as follows:

֙ ‫ּובעֹּ֣ ֹוף הַ שָּ ַ֗ ַמיִּ ם ּובַ ְּבה ָּמה‬

ְּ ‫ֱֹלהים נַ ַֽע ֲֶשֶׂ֥ה אָּ ָּדָ֛ם ְּבצַ ְּלמֵ֖נּו ִּכ ְּדמּותֵ֑נּו וְּ יִּ ְּרּדּו ּ֩ ִּב ְּד ַגַ֨ת הַ ָּ֜ ָּים‬
ִִּ֔ ‫ֹּ֣אמר א‬
ֶ ‫כו וַי‬
:‫הרמֶׂ֥ש עַ ל־הָּ ָּ ַֽא ֶרץ‬
ַֽ ָּ ‫ר ֶמש‬
ֵ֖ ֶ ָּ‫ּובכָּ ל־ה‬
ְּ ‫ּובכָּ ל־הָּ ִָּ֔א ֶרץ‬
ְּ

Its respective translation into English16 is as follows:

26 And God said, "Let us make man in our image, after our likeness, and they shall rule over the fish of the
sea and over the fowl of the heaven and over the animals and over all the earth and over all the creeping
things that creep upon the earth."

And the same verse in the referenced KJV1789, RV 1909 and Hebrew versions is as follows:

Gen 1:26 And GodH430 said,H559 Let us makeH6213 manH120 in our image,H6754 after our likeness:H1823 and
let them have dominionH7287 over the fishH1710 of the sea,H3220 and over the fowlH5775 of the air,H8064 and
over the cattle,H929 and over allH3605 the earth,H776 and over everyH3605 creeping thingH7431 that
creepethH7430 uponH5921 the earth.H776

Gen 1:26 Y dijoH559 DiosH430: HagamosH6213 al hombreH120 á nuestraH587 imagenH6754, conforme á

nuestraH587 semejanzaH1823; y señoreeH7287 en los pecesH1710 de la marH3220, y en las avesH5775 de los
cielosH8064, y en las bestiasH929, y en todaH3605 la tierraH776, y en todoH3605 animalH7431 que anda
arrastrandoH7430 sobreH5921 la tierraH776.

15
https://www.chabad.org/library/bible_cdo/aid/8165
16
It is used for the English translation, the one of the website www.chabad.org, which uses the Jewish Bible
(Tanakh) in English, for more information see https://www.chabad.org/library/bible_cdo/aid/63255/jewish/The-
Bible-with-Rashi.htm

13
H1823‫כדמותנו‬ H6754‫בצלמנו‬ H120‫אדם‬ H6213‫נעשה‬ H430‫אלהים‬ H559‫ויאמר‬ 1:26 Gen
H3605‫ ובכל‬H929‫ ובבהמה‬H8064‫ הׁשמים‬H5775‫ ובעוף‬H3220‫ הים‬H1710‫ בדגת‬H7287‫וירדו‬
H776‫ הארץ׃‬H5921‫ על‬H7430‫ הרמש‬H7431‫ הרמש‬H3605‫ ובכל‬H776‫הארץ‬

The reference to Hebrew in accordance with the Strong’s dictionary, for the word God, for Spanish, English
and Hebrew17, is the Hebrew word ‫ֱֹלהים‬
ִּ ‫א‬, 'ĕlôhı ̂ym (H430), which has the meaning: plural term, gods in
the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme
God; occasionally applied by way of deference to magistrates; and sometimes as a superlative: - angels, X
exceeding, God (gods) (-dess, -ly), X (very) great, judges, X mighty.

Now, from the point of view of the Hebrew language, which by the way is written from right to left, the
suffix -‫( ים‬with phonetic sound -eem in English), is added at the end of a singular masculine word to form
its plural, therefore in the case of ‫ֱֹלהים‬
ִּ ‫“ א‬Elohiym”, represents a masculine plural.

Evidently, for anyone on the planet, given our “standard” culture, one cannot conceive of a God that is
plural, who at the same time is Unique, and especially since it is known that culture, as behavioral inertia,
is more important than knowledge, given that for people the conceptual and behavioral inertia weighs
more than knowledge itself, and, in addition, with the verse from the Book of Deuteronomy, previously
exposed, it could not be interpreted in any other way, as it is understandable, but as that Name has been
interpreted by many, not as a plural but as a superlative, the above does not take away the plural meaning
it presents in the Holy Scriptures.

Another interesting thing about this same Verse, in its translation, in English and Spanish, with the
references to the original languages18 of the e-Sword application; is the action to be performed placed
after the Subject (God), with the word ‫עָּ שָּ ה‬, ‛âśâh (corresponding to the Strong’s dictionary H6213),
which implies “the realization of something”, which in Spanish and English, appears translated as “Let us
make”; as well as the word ‫צֶ לֶ ם‬, tselem (corresponding to the Strong’s dictionary H6754), which comes
to mean shadow and figuratively likeness; it is translated in Spanish and English to “image”; likewise, the
word ‫ ְּּדמּות‬, demûth (corresponding to the Strong’s dictionary H1823), has a meaning of “likeness”;
specifically model and form, among others. What is intended to be highlighted from the aforementioned
is that everything is finally translated, curiously in all these languages, as first-person subjunctive /
imperative plural, just like the version of the Tanakh in Hebrew to English19, that is also translated in first-
person imperative plural.

17
Using the Bible versions referenced to the original Hebrew, in English (KJV1789), in Spanish (RV1909) and the
referenced Hebrew one.
18
Taken from KJV1789 and RV1909 Bible versions, with references to the original languages, Hebrew and Greek; as
well as the Tanakh version, also with reference to the original Hebrew, and the Strong dictionary, all taken from the
e-Sword application.
19
www.chabad.org .

14
Additionally, for this particular Verse in the Spanish version, the possessive pronoun “our” is included with
the Hebrew word ‫ַחנּו‬
ְּ ‫אנ‬
ֲ , 'ănachnû (corresponding to the Strong’s dictionary H587), which has a meaning
of we, us or ourselves; this inclusion appears prior to the words image and likeness, but both in the English
and Hebrew versions, it does not appear; however, all translations do appear with an implication of the
first person plural. In the case of the Hebrew version of the Word of God (Tanakh), the current translation
differs from the words referenced from the originals, these words are: ‫ בצלמנו‬used instead of ‫ צֶ לֶ ם‬and
which means, according to the translation from Hebrew to English of “Do it in Hebrew” 20, in “our image
(photo)” instead of image, and the word ‫ כדמותנו‬instead of ‫ ְּּדמּות‬, which means, always in the same
way and source, “as our character” instead of likeness; the interesting thing, in any case, is the plural
character of the situation.

In this regard, some may argue that, in the previous text of Genesis, God is speaking to His angels, which,
there is no reference, and it would not also make sense, in telling them that He will make men in their
image and likeness; why? Well, because creation is distinguished by being a glorious act, and God does
not share His glory with anyone, as shown in the Book of Isaiah, Chapter 42 Verse 8, as follows21:

‫ילים׃‬
ַֽ ִּ ‫ּות ִּהלָּ ִּ ֵ֖תי לַ ְּפ ִּס‬
ְּ ‫בֹודי ֙ ְּלאַ חֹּ֣ר ַֽלא־אֶ ִ֔תן‬
ִּ ‫ּוכ‬
ְּ ‫א ֲִּנֶׂ֥י יְּ הֹוָּ ֵ֖ה הֹּ֣ ּוא ְּׁש ִּמֵ֑י‬

With an English translation from the same source as the Hebrew Version22:

I am GOD, that is My name; I will not yield My glory to another, Nor My renown to idols.

In this regard, it is also important to reflect and interpret what is expressed in the Book of Deuteronomy,
as follows23:

Deu 6:4

‫חד׃‬
ַֽ ָּ ֶ‫ְּׁש ַמֵ֖ע יִּ ְּש ָּראֵ֑ל יְּ הֹוָּ ֶׂ֥ה אֱֹלהֵ֖ינּו יְּ הֹוָּ ֶׂ֥ה ׀ א‬

English translation from the same source as the Hebrew Version24:

20
https://doitinhebrew.com/Translate
21
https://www.sefaria.org/Isaiah.42.8?lang=bi
22
Idem
23
https://www.sefaria.org/
24
Idem

15
Hear, O Israel! ‫ יהוה‬is our God, ‫ יהוה‬alone.

And the same verse in the referenced KJV1789, RV 1909 and Hebrew versions is as follows:

Deu 6:4 Hear,H8085 O Israel:H3478 The LORDH3068 our GodH430 is oneH259 LORD:H3068

Deu 6:4 OyeH8085, IsraelH3478: JehováH3068 nuestroH587 DiosH430, JehováH3068 unoH259 es:

H259‫ אחד׃‬H3068‫ יהוה‬H430‫ אלהינו‬H3068‫ יהוה‬H3478‫ יׂשראל‬H8085‫ׁשמע‬ Deu 6:4

From the previous verse, considering that the meaning of “Elohiym” (ref. H430) or God has already been
determined, it will be proceeded to analyze the term “Jehovah”, translated in the English version of the
Bible as Lord, while in the Spanish version, that is, the Reina Valera (1909), Lord does appear as “Jehovah”,
and its reference in the Strong’s dictionary is H3068, and that is explained as follows: ‫יְּ הֹוָּה‬, yehôvâh, with
the meaning of Self-existent or Eternal; Jehovah, the national name of the God of the Jews: - Jehovah, The
Lord.

A couple of simple things in relation to this Term, and those are, that in the translation of the first versions
of the Bible to the West, back in the 16th century, Western languages had the letter J with a pronunciation
like the current Spanish Y, including Spanish itself, which later migrated in its pronunciation to the current
J; and that, comparing its neighboring pairs such as French and Portuguese, the pronunciation would be
like the Spanish Y; and that, by the way, the letter Y in Portuguese, is only used to refer mainly to foreign
words; then, the word “Jehovah” in very practical terms, would come to be, phonetically and historically
speaking, similar to “Yahveh or Yahweh”, considering that the “Tetragrammaton” ( ‫ יְּ הֹוָּה‬YHVH or YHWH)
or the Name of the Lord, has no vowels, therefore, they could be considered as equivalents in their origin,
although currently in Spanish, this Term has a pronunciation that does not represent the original
phonetics.

As for “is One”, it uses the following word: ‫' אֶ חָּ ד‬echâd (corresponding to the Strong’s dictionary H259),
and with the meaning of this dictionary: “as properly united, that is, one; or (as an ordinal) first: - a, alike,
alone, altogether, among others”, thus, it can also be understood “as One” or a Unity, which makes the
reflection more interesting, given that one cannot have an unity of the same thing, individual or person,
unless it contains a plural character, as it has been observed in these Readings.

Another Verse that gives a similar indication to the previous ones, that is, of the plural character of God,
is found in the case of the fall of man, in Genesis 3:22, as shown below:

16
From the Complete Bible in Hebrew25, the text of the Word of God in Hebrew and its respective translation
into English is as follows:

Genesis 3:22:

‫דעַ ת טֹּ֣ ֹוב ו ָָּּרֵ֑ע וְּ עַ ָּתֹּ֣ה | פֶ ן־יִּ ְּׁש ַל ֹּ֣ח‬

ֵ֖ ַ ָּ‫האָּ ָּדם ֙ הָּ ָּיה ֙ ְּכאַ ַחֹּ֣ד ִּמ ִ֔ ֶמּנּו ל‬
ַֽ ָּ ‫ֱֹלהים הֵ֤ן‬
ִַּ֗ ‫ֹּ֣אמר | יְּ הֹוָּ ֹּ֣ה א‬
ֶ ‫כב וַי‬
: ‫לם‬
ַֽ ָּ ‫החַ ִִּ֔יים וְּ אָּ ַכֵ֖ל ו ַָּחֶׂ֥י ְּלע‬
ַֽ ַ ‫י ַָּ֗דֹו וְּ לָּ קַ ח ֙ ַג ַּ֚ם מע ֹּ֣ץ‬

22 Now the Lord God said, "Behold man has become like one of us, having the ability of knowing good
and evil, and now, lest he stretch forth his hand and take also from the Tree of Life and eat and live
forever."

Likewise, the same Verse is presented below, in the different versions of the Word of God, used for this
work:

Gen 3:22 And the LORD God said, Behold, the man is become as one of us, to know good and evil: and
now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: (KJV1789)

Gen 3:22 Y dijo Jehová Dios: He aquí el hombre es como uno de nosotros, sabiendo el bien y el mal; ahora,
pues, que no alargue su mano, y tome también del árbol de la vida, y coma, y viva para siempre. (RV1960)

In all versions of the Word of God, including the translation of the Tanakh from Hebrew to English, a
condition of plurality on the part of God is expressed. On the other hand, it is important to note that when
it is stated that man will be like God, solely by knowing good and evil, it is not meant that man will have
the same divine nature. Under no circumstance could this be the case, because if it were, the entire human
race would be under the same condition of sharing this Nature, which is not true. Likewise, the entire
human race knows that man was not going to die instantly, but rather, he effectively begins his process
of perishing.

Another case that expresses this plurality, in a more implicit way, is found in the Lord’s visit to His servant
Abraham, as shown in the Book of Genesis Chapter 18, verses 1 and 2, as follows:

Arrival of the Lord:

Hebrew version and its corresponding English translation from the same source26:

25
https://www.chabad.org
26
Idem.

17
 :‫יׁשֵׁ֥ב ֶ ֵֽפתַ ח־ה ֵ֖אהֶ ל ְכ ֵׁ֥חם הַ יֵֽ ום‬
ֵּ ‫א ַויֵּרָ֤א אֵּ ליו ֙ יְ הו ָ֔ה ְב ֵּ ֵֽאֹלנֵּ ֵ֖י ַמ ְמ ֵּרֵ֑א וְ ה֛ ּוא‬

‫ָּׁשים נִּ צָּ ִּ ֵ֖בים עָּ ָּל ֵ֑יו ַו ַ֗ ַי ְּרא וַיָּ ֵָָּּ֤֤רץ ִּל ְּק ָּראתָּ ם ֙ ִּמ ֶפֹּ֣תַ ח הָּ ִ֔אהֶ ל‬
ִִּ֔ ‫אנ‬
ֲ ‫לׁשֹּ֣ה‬
ָּ ‫ב וַיִּ ָּשֵ֤א עינָּיו ֙ ַו ִ֔ ַי ְּרא וְּ ִּהּנה ֙ ְּׁש‬
:‫תחּו ָּ ַֽא ְּרצָּ ה‬
ֵ֖ ַ ‫וַיִּ ְּׁש‬

1 Now the Lord appeared to him in the plains of Mamre, and he was sitting at the entrance of the tent
when the day was hot.

2 And he lifted his eyes and saw, and behold, three men were standing beside him, and he saw and he ran
toward them from the entrance of the tent, and he prostrated himself to the ground.

And the same verses in the referenced KJV1789 and RV 1909 versions are as follows:

Gen 18:1 And the LORDH3068 appearedH7200 untoH413 him in the plainsH436 of Mamre:H4471 and heH1931
satH3427 in the tentH168 doorH6607 in the heatH2527 of the day;H3117
Gen 18:2 And he lift upH5375 his eyesH5869 and looked,H7200 and, lo,H2009 threeH7969 menH376 stoodH5324
byH5921 him: and when he sawH7200 them, he ranH7323 to meetH7125 them from the tent door,H4480 H6607
H168 and bowed himselfH7812 toward the ground,H776

Gen 18:1 Y APARECIÓLEH7200 JehováH3068 en el valleH436 de MamreH4471, estando élH1931 sentadoH3427 á

la puertaH6607 de su tiendaH168 en el calorH2552 del díaH3117.
Gen 18:2 Y alzóH5375 sus ojosH5869 y miróH7200, y he aquíH2009 tresH7969 varonesH582 que estabanH5324
juntoH5921 á él: y cuando los vióH7200, salió corriendoH7323 de la puertaH6607 de su tiendaH168 á
recibirlosH7125, é inclinóseH7812 hacia la tierraH776,

In all versions of the Word of God, it is shown that the Lord appear; but then, when Abraham observes,
he sees three Men. In the Castilian version, the Hebrew word ‫( אֱנֹוש‬H582) appears for men, which means
mortal and therefore differentiates it from someone more worthy, but it also means man. Now, in the
English version, the Hebrew word ‫( ִּאיש‬H376) appears for men, which is a contracted form of the previous
Hebrew one and properly means man; but in both cases, they refer to men as form, and up to this
moment, no distinction is made to any of Them in particular, but only bows to Them. The Hebrew word
used to bow is ‫( ׁשָּ חָּ ה‬H7812), which means to prostrate and is used from paying reverence to
personalities, and also to worshiping God. It is important to note that the Text refers to Them as men, and
that Abraham does not refer to One in particular but to the Three.

18
Reception of Abraham.

From the Complete Bible in Hebrew27, the text of the Word of God in Hebrew and its respective translation
into English is as follows:

Genesis 18:3-5.

:‫ֲבר מ ַעֶׂ֥ל עַ ְּב ֶ ַּֽדָך‬

ֵ֖ ‫ֵ֤אתי חן ֙ ְּבעי ֶנִ֔יָך אַ ל־נָּ ֶׂ֥א ַ ַֽתע‬
ִּ ‫אמֵ֑ר אֲד ָּנַ֗י ִּאם־ ָּנַ֨א ָּמ ָּצ‬
ַ ‫גוַי‬

:‫תחַ ת הָּ עַֽץ‬

ֶׂ֥ ַ ‫ענֵּ֖ו‬
ֲ ‫ש‬
ַֽ ָּ ‫יכ ֵ֑ם וְּ ִּה‬
ֶ ‫ט־מיִּ ם וְּ ַ ַֽרחֲצֵ֖ ּו ַרגְּ ל‬
ַ ִ֔ ַ‫דיֻקַ ח־נָּ ֹּ֣א ְּמע‬

‫ֹּ֣אמ ִ֔רּו כֶׂ֥ן‬

ְּ ‫תם עַ ל־עַ ְּב ְּּד ֶכ ֵ֑ם וַי‬
ֵ֖ ֶ ‫ת־לחֶ ם וְּ ַ ַֽסע ֲֵ֤דּו ִּל ְּבכֶ ם ֙ אַ ַחֹּ֣ר ַ ַֽתע ֲִ֔ברּו ִּ ַֽכי־עַ ל־כֶׂ֥ן עֲבַ ְּר‬ ֶ ָּ֜ ַ‫הוְּ אֶ ְּק ַ֨ ָּחה פ‬
: ָּ‫כא ֲֶׁשֶׂ֥ר ִּּד ַ ַֽב ְּרת‬ ַֽ ַ ‫ַ ַֽתע ֲֶשֵ֖ה‬

3 And he said, “My lords, if only I have found favor in your eyes, please do not pass on from beside your
servant.
4 Please let a little water be taken, and bathe your feet, and recline under the tree.
5 And I will take a morsel of bread, and sustain your hearts; after[wards] you shall pass on, because you
have passed by your servant.” And they said, “So shall you do, as you have spoken.”

And the same verses in the referenced KJV1789 and RV 1909 versions are as follows:

Gen 18:3 And said,H559 My Lord,H136 ifH518 nowH4994 I have foundH4672 favourH2580 in thy sight,H5869 pass
not away,H5674 H408 I pray thee,H4994 fromH4480 H5921 thy servant:H5650
Gen 18:4 Let a littleH4592 water,H4325 I pray you,H4994 be fetched,H3947 and washH7364 your feet,H7272 and
rest yourselvesH8172 underH8478 the tree:H6086
Gen 18:5 And I will fetchH3947 a morselH6595 of bread,H3899 and comfortH5582 ye your hearts;H3820 after
thatH310 ye shall pass on:H5674 forH3588 thereforeH5921 H3651 are ye comeH5674 toH5921 your servant.H5650
And they said,H559 SoH3651 do,H6213 asH834 thou hast said.H1696

Gen 18:3 Y dijoH559: SeñorH113, siH518 ahoraH4994 he halladoH4672 graciaH2580 en tus ojosH5869,
ruégoteH4994 que noH408 pasesH5674 deH5921 tu siervoH5650.
Gen 18:4 Que se traigaH3947 ahoraH4994 un pocoH4592 de aguaH4325, y lavadH7364 vuestros piesH7272; y
recostaosH8172 debajoH8478 de un árbolH6086,
Gen 18:5 Y traeréH3947 un bocadoH6595 de panH3899, y sustentadH5582 vuestro corazónH3820; despuésH310
pasaréisH5674: porque porH5921 esoH3651 habéis pasadoH5674 cercaH5921 de vuestro siervoH5650. Y ellosH559

27
https://www.chabad.org

19
dijeronH559: HazH6213 asíH3651 comoH834 has dichoH1696.

Here are a couple of comments regarding the references of the previous versions; in the Castilian version,
Abraham refers to God as Lord, with the word/phrase ‫( אָּ דן אָּ דֹון‬H113) which have a particularity,
because they are pronounced adón - adón, that is, the words are written a little differently but they are
pronounced practically the same, which to some extent would be like the translation that it had in Hebrew
(translated into English) that implies a plurality, but this word/phrase is mentioned as a paradox as ‘my
Lord in singular’ and ‘my Lords in plural’ that merge into a harmonious ambiguity. For the English case,
the word that is used as Abraham’s response to his Visitors is ‫( אֲדנָּי‬H136) which means Adonai (some
express it as Adoni), which is more empathetic or personal that would be like my Lord, which in any case
is interpreted that God has appeared to him in the form of a man, in this case Three; moreover, when
Abraham receives them, he does not address to One in particular, and it is important to remember that
God, does not share His glory with anyone, as mentioned earlier.

On the other hand, the three versions show a plural answer on the part of the Visitors, but in the English
version, the Hebrew word ‫מר‬ ַ ָּ‫( א‬H559) is used, which means from saying, response, to ordering, while in
the Castilian version the same word appears referenced twice, which could mean from emphasis to a
plurality.

Up to this moment, a global communication has been spoken, because it does not make explicit reference
to any of the three Visitors.

Annunciation of the promise to Abraham:

From the Complete Bible in Hebrew28, the text of the Word of God in Hebrew and its respective translation
into English is as follows:

Genesis 18:9-10.

:‫ֵ֖אמר ִהנֵּ ֵׁ֥ה ב ֵֽאהֶ ל‬

ֶ ‫אמ ֣רּו אֵּ ָ֔ליו אַ יֵּ ֵ֖ה ׂשר֣ה ִא ְׁש ֶתֵָ֑ך וַי‬
ְ ‫ט ו ֵַֽי‬

‫רה ׁש ַמ֛עַ ת ֶפֵׁ֥תַ ח ה ֵ֖אהֶ ל וְ הֵׁ֥ ּוא‬

ֵׁ֥ ‫ֵּה־בֵ֖ן ְלׂשר֣ה ִא ְׁש ֶתֵָ֑ך וְ ׂש‬
ֵּ ‫ליָך ֙ כ ֵּע ֣ת חַ ָ֔יה וְ ִהנ‬
ֶ ֶ֨ ֵּ‫אמר ׁש֣ וב אׁשָ֤ ּוב א‬
ֶ ‫י ו ַֹּ֗י‬
:‫ֲריו‬
ֵֽ ‫ַ ֵֽאח‬

9 And they said to him, “Where is Sarah your wife?” And he said, “Behold in the tent.”

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10 And he said, “I will surely return to you at this time next year, and behold, your wife Sarah will have a
son.” And Sarah heard from the entrance of the tent, and it was behind him.

And the same verses in the referenced KJV1789 and RV 1909 versions are, as follows:

Gen 18:9 And they saidH559 untoH413 him, WhereH346 is SarahH8283 thy wife?H802 And he said,H559
Behold,H2009 in the tent.H168
Gen 18:10 And he said,H559 I will certainly returnH7725 H7725 untoH413 thee according to the timeH6256 of
life;H2416 and, lo,H2009 SarahH8283 thy wifeH802 shall have a son.H1121 And SarahH8283 heardH8085 it in the
tentH168 door,H6607 whichH1931 was behindH310 him.

Gen 18:9 Y leH413 dijeronH559: ¿DóndeH346 está SaraH8283 tu mujerH802? Y élH559 respondió: AquíH2009 en
la tiendaH168.
Gen 18:10 Entonces dijoH559: De ciertoH7725 volveréH7725 á ti según el tiempoH6256 de la vidaH2416, y he
aquíH2009, tendrá un hijoH1121 SaraH8283 tu mujerH802. Y SaraH8283 escuchabaH8085 á la puertaH6607 de la
tiendaH168, que estaba detrásH310 de élH1931.

It is peculiar that for the previous Verses 9 and 10, the previously mentioned Hebrew word ‫מר‬
ַ ָּ‫( א‬H559)
is involved, which means from saying, response, to ordering, but with the difference that in the first Verse
it is associated with the Hebrew word ‫(’אֶ ל אל‬H413), êl ‘el, which means towards or directed to; but what
is observed in all translations, is that the Verse 9, appears that the question is made by All, but in the 10
Verse in all translations it appears as made by One.

About the same story, there is something that is also relevant, and it is found in Verse 21 always of Chapter
18 of Genesis, as shown below:

From the Complete Bible in Hebrew29, the text of the Word of God in Hebrew and its respective translation
into English is as follows:

:‫ם־לא א ָּ ַֽדעָּ ה‬
ֵ֖ ‫כא ַֽארֲ ָּדה־ּנָּ ֹּ֣א וְּ אֶ ְּר ִֶ֔אה הַ ְּכ ַ ַֽצעֲקָּ ָּתָּ֛ה הַ ָּבֶׂ֥אָּ ה א ַלֵ֖י עָּ שֹּ֣ ּו | כָּ ָּל ֵ֑ה וְּ ִּא‬

21 I will descend now and see, whether according to her cry, which has come to Me, they have done; [I
will wreak] destruction [upon them]; and if not, I will know.”

And the same verse in the referenced KJV1789 and RV 1909 versions is as follows:

Gen 18:21 I will go downH3381 now,H4994 and seeH7200 whether they have doneH6213 altogetherH3617

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according to the cryH6818 of it, which is comeH935 untoH413 me; and ifH518 not,H3808 I will know.H3045

Gen 18:21 DescenderéH3381 ahoraH4994, y veréH7200 si han consumadoH3617 su obraH6213 según el

clamorH6818 que ha venidoH935 hastaH413 mí; y siH518 noH3808, saberlo he.

As observed, God expresses to Abraham that He will go to see at that moment what is happening in that
city when His other Companions had already left. What is interesting is that after this Verse, only the
actions of the other two Persons are seen in Sodom, there is no longer participation of the Three, even
though the Lord told Abraham that He would descend, which is surprising.

Up to this point, as it refers to God, the readings have been limited to the Pentateuch (Torah), in the Old
Testament; but we will proceed to another interesting reading in the Book of Zechariah, Chapter 3, Verses
1 and 2 (Nevi’im, Prophets), as follows:

From the Complete Bible in Hebrew30, the text of the Word of God in Hebrew and its respective translation
into English is as follows:

:‫א ַוי ְַּר ַ֗אנִּ י אֶ ת־יְּ הֹוׁשֻ ֙עַ ֙ הַ כהֹּ֣ן הַ ג ִָּ֔דֹול ע ֵ֕מד ִּל ְּפנ ֵ֖י ַמ ְּל ַאְֹּ֣ך יְּ הֹוָּ ֵ֑ה וְּ הַ שָּ ָּטָ֛ן עמֶׂ֥ד עַ ל־יְּ ִּמינֵֹ֖ו ְּל ִּש ְּטנַֽ ֹו‬

ֶׂ֥‫ירּוׁשָּ ָּל ֵ֑ ִּם הֲל֧ ֹוא ֶז ֶׂ֥ה‬

ַֽ ‫אמר יְּ ה ָֹּו ָּ֜ה אֶ ל־הַ שָּ ַ֗ ָּטן יִּ גְּ ַ֨ ַער יְּ ה ָֹּו ַּ֚ה ְּבָך ֙ הַ שָּ ִ֔ ָּטן וְּ יִּ גְּ עַ ַּ֚ר יְּ ה ָֹּוה ֙ ְּב ִָ֔ך הַ בחֵ֖ר ִּב‬
ֶ ‫ב ו ַַ֨י‬
:‫אֵ֖ ּוד ֻמ ָּצֶׂ֥ל מ ַֽאׁש‬

1 And He showed me Joshua, the High Priest, standing before the angel of the Lord. And Satan was
standing on his right, to accuse him.

2 And the Lord said to Satan: The Lord shall rebuke you, O Satan; and the Lord shall rebuke you, He who
chose Jerusalem. Is this one not a brand plucked from fire?

From the previous text, considering that the words involved in Hebrew for the Eternal (YHWH) have been
observed before, it is commented that the same God expresses to the adversary or Satan, that the Lord
rebukes him, as if it would not be very appropriate, if there only were one Person in God, or anyone could
argue that it is only a rhetorical figure of what will happen later, and it is the final destiny of this adversary;
but in the author’s opinion, it is also an action that denotes and is in accordance with a plurality of God,
but on this occasion, Who comes into play is another Character called Angel of Jehovah or Angel of the

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Lord, that is, another Person of that Unity that represents a plural God, Who, at the same time makes it
clear, when he exclaims of Satan: Is not this a brand plucked from the fire? Giving an exposition of the
insignificance of this adversary from the Unity and the power that represents God.

Another important reference, of which there are several, in the appearance of this Character, Angel of
Jehovah or Angel of the Lord, is found in the Book of Exodus, Chapter 3, Verses 2 to 6, as follows:

From the Complete Bible in Hebrew31, the text of the Word of God in Hebrew and its respective translation
into English is as follows:

‫ת־אֵׁ֖ש ִמת֣ וְך הַ ְסנֶ ֵ֑ה ַו ֹּ֗ ַי ְרא וְ ִהנֵּ ָ֤ה הַ ְס ֶנה ֙ ב ֵּע ֣ר ב ֵָּ֔אׁש וְ הַ ְסנֶ ֵ֖ה אֵּ ינֶ ֵׁ֥נּו‬
ֵּ ַ‫ב ַוי ֵָּ֠רא ַמ ְל ֶַ֨אְך יְ הוֵׁ֥ה אֵּ ל֛יו ְבלַ ב‬
:‫כל‬
ֵֽ ֻ‫א‬

:‫מׁשה א ֻ ֵֽסרה־נ ֣א וְ אֶ ְר ֶָ֔אה אֶ ת־הַ מַ ְר ֶאֵׁ֥ה הַ ג ֵ֖דל הַ זֶ ֵ֑ה ַמ ֵ֖דּועַ ֵֽלא־יִ ְב ַעֵׁ֥ר הַ ְסנֶ ֵֽה‬
ֶ ָ֔ ‫֣אמר‬
ֶ ‫גוַי‬

:‫ֵׁ֥אמר ִהנֵּ ֵַּֽ֥נִ י‬

ֶ ‫מׁשֵ֖ה וַי‬
ֶ ‫מׁשֵׁ֥ה‬
ֶ ‫֛אמר‬
ֶ ‫ֱֹלהים ִמת֣ וְך הַ ְס ֶנֹּ֗ה וַי‬
ִִ֜ ‫דוַיַ ֵׁ֥ ְַּ֥רא יְ הוֵ֖ה ִכ֣י ס֣ר ִל ְראֵ֑ ות וַיִ ְקרא ֩ אֵּ ֶ֨ליו א‬

‫עומ֣ד ע ָ֔ליו אַ ְד ַמת־‬

ֵּ ֙ ‫ליָך ִכ֣י הַ מ ֹּ֗קום א ֲֶׁשָ֤ר אַ תה‬
ֶ ָ֔ ְ‫ליָך ֙ ֵּמ ַע ֣ל ַרג‬
ֶ ֶ֨ ‫ֲֹלם ׁשַ ל־נְ ע‬
ֵ֑ ‫ל־ת ְק ַר֣ב ה‬
ִ ַ‫ֵ֖אמר א‬
ֶ ‫הוַי‬
:‫ֵ֖ק ֶדׁש ֵֽהּוא‬

‫ֵֽאֹלה֣י יַ ֵֽע ֲֵ֑קב ַוי ְַס ֵּתָ֤ר מׁשֶ ה ֙ פנָ֔יו ִכ֣י‬

ֵּ ֵּ‫ֱֹלהֵׁ֥י יִ ְצחֵ֖ק ו‬
ֵּ ‫ֱֹלהֵ֧י אַ ְברה֛ם א‬
ֵּ ‫ֱֹלה֣י א ִָ֔ביָך א‬
ֵּ ‫אמר ֵֽאנ ִכי ֙ א‬
ֶ ‫ו ו ַֹּ֗י‬
:‫ֱֹלהים‬
ֵֽ ִ ‫ל־הא‬
ֵֽ ֶ‫י ֵּ ָ֔רא ֵּ ֵֽמהַ ִ ֵ֖ביט א‬

2 An angel of the Lord appeared to him in a flame of fire from within the thorn bush, and behold, the
thorn bush was burning with fire, but the thorn bush was not being consumed.
3 So Moses said, "Let me turn now and see this great spectacle why does the thorn bush not burn up?"
4 The Lord saw that he had turned to see, and God called to him from within the thorn bush, and He said,
"Moses, Moses!" And he said, "Here I am!"
5 And He said, "Do not draw near here. Take your shoes off your feet, because the place upon which you
stand is holy soil."
6 And He said, "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob."
And Moses hid his face because he was afraid to look toward God.

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And the same verses in the referenced KJV1789 and RV 1909 versions are as follows:

Exo 3:2 And the angelH4397 of the LORDH3068 appearedH7200 untoH413 him in a flameH3827 of fireH784 out
of the midstH4480 H8432 of a bush:H5572 and he looked,H7200 and, behold,H2009 the bushH5572 burnedH1197
with fire,H784 and the bushH5572 was notH369 consumed.H398
Exo 3:3 And MosesH4872 said,H559 I will nowH4994 turn aside,H5493 and seeH7200 thisH2088 greatH1419 (H853)
sight,H4758 whyH4069 the bushH5572 is notH3808 burnt.H1197
Exo 3:4 And when the LORDH3068 sawH7200 thatH3588 he turned asideH5493 to see,H7200 GodH430 calledH7121
untoH413 him out of the midstH4480 H8432 of the bush,H5572 and said,H559 Moses,H4872 Moses.H4872 And he
said,H559 HereH2009 am I.
Exo 3:5 And he said,H559 Draw not nighH7126 H408 hither:H1988 put offH5394 thy shoesH5275 from offH4480
H5921 thy feet,H7272 forH3588 the placeH4725 whereonH834 H5921 thouH859 standestH5975 is holyH6944

ground.H127
Exo 3:6 Moreover he said,H559 IH595 am the GodH430 of thy father,H1 the GodH430 of Abraham,H85 the
GodH430 of Isaac,H3327 and the GodH430 of Jacob.H3290 And MosesH4872 hidH5641 his face;H6440 forH3588 he
was afraidH3372 to lookH4480 H5027 uponH413 God.H430

Exo 3:2 Y apareciósele el AngelH4397 de JehováH3068 en una llamaH3852 de fuegoH784 en medioH8432 de

una zarzaH5572: y él miróH7200, y vióH7200 que la zarzaH5572 ardíaH1197 en fuegoH784, y la zarzaH5572 noH369
se consumíaH398.
Exo 3:3 Entonces MoisésH4872 dijoH559: IréH5493 yo ahoraH4994, y veréH7200 esta grandeH1419 visiónH4758,
por quéH4069 causa la zarzaH5572 noH3808 se quemaH1197.
Exo 3:4 Y viendoH7200 JehováH3068 queH3588 ibaH5493 á verH7200, llamóloH7121 DiosH430 de en medioH8432
de la zarzaH5572, y dijoH559: ¡MoisésH4872, MoisésH4872! Y él respondióH559: Heme aquíH2009.
Exo 3:5 Y dijoH559: NoH408 te llegues acá: quitaH5394 tusH859 zapatos de tusH859 piesH7272, porqueH3588 el
lugarH4725 en queH834 túH859 estásH5975, tierraH127 santaH6944 es.
Exo 3:6 Y dijoH559: YoH595 soy el DiosH430 de tu padreH1, DiosH430 de AbrahamH85, DiosH430 de IsaacH3327,
DiosH430 de JacobH3290. Entonces MoisésH4872 cubrióH5641 su rostroH6440, porqueH3588 tuvo miedoH3372 de
mirarH5027 á DiosH430.

As can be seen, in this Text of the Word of God, in all the versions presented, the Character called “Angel
of Jehovah or Angel of the Lord”, is presented directly as God, with no doubt. It is worth clarifying that, in
the case of the online version of the Tanakh, the Bible speaks of “an Angel of the Lord” as if he were any
of the angels that the Lord could have, but later it refers to Him, as Lord, therefore, more than an indefinite
article, it should, like the rest of the translations, have the definite article “the”.

Now, another of the passages, which denote a plurality for God in a practical way, is found, returning to
the Book of Zechariah, in chapter 12 verses 8, 9, and 10, as follows:

24
From the Complete Bible in Hebrew32, the text of the Word of God in Hebrew and its respective translation
into English is as follows:

֙ ‫חבַ יֹֹּ֣ום הַ ַ֗הּוא יָּג ַּ֚ן יְּ ה ָֹּוה ֙ ְּבעַ ד ֙ יֹוׁשֹּ֣ב יְּ ַֽרּוׁשָּ ִ֔לַ ִּם וְּ הָּ ָּיָ֞ה הַ ּנִּ ְּכ ָּׁשֶׂ֥ל בָּ ֶהָ֛ם בַ יֶֹׂ֥ום הַ הֵ֖ ּוא ְּכ ָּד ִּו ֵ֑יד ּובַּ֚ית ָּּדוִּ יד‬
:‫יהם‬ ַֽ ֶ ‫אֹלהים ְּכ ַמ ְּל ַ ֶׂ֥אְך יְּ הֹוָּ ֵ֖ה ִּל ְּפנ‬
ִִּ֔ ‫כ‬
ַֽ

:‫ל ִּם‬
ַֽ ָּ ָּ‫גֹויִ֔ם הַ בָּ ִּ ֵ֖אים עַ ל־יְּ ַֽרּוׁש‬
ִּ ַ‫טוְּ הָּ יָּ ֵ֖ה בַ יֹֹּ֣ום הַ הֵ֑ ּוא אֲבַ ַ֗קׁש ְּלהַ ְּׁש ִּמיד ֙ אֶ ת־כָּ ל־ה‬

‫ר־ּד ָּ ֵ֑קרּו‬
ָּ ֶ‫ֲנּונִ֔ים וְּ ִּה ִּ ֶׂ֥ביטּו א ַלֵ֖י אֹּ֣ת אֲׁש‬
ִּ ‫תח‬ ֹּ֣ ַ ְּ‫ל ִּם רַּּ֚וחַ חן ֙ ו‬
ַ ַ֗ ָּ‫ל־בית ָּּד ִּוָּ֜יד וְּ ַע ֹּ֣ל | יֹוׁשֹּ֣ב יְּ ַֽרּוׁש‬
ַ֨ ַ‫יוְּ ׁשָּ פַ ְּכ ִּתי ּ֩ ע‬
:‫וְּ ָּ ַֽס ְּפ ֹּ֣דּו עָּ ַ֗ ָּליו ְּכ ִּמ ְּספד ֙ עַ ל־הַ י ִִָּּ֔חיד וְּ הָּ מֶׂ֥ר עָּ ָּלֵ֖יו ְּכהָּ מֶׂ֥ר ַעַֽל־הַ ְּב ַֽכֹור‬

8 On that day the Lord shall protect the inhabitants of Jerusalem, and the weakest of them shall be, on
that day, like David. And the house of David shall be like angels, like the angel of the Lord before them.
9 And it shall come to pass on that day, that I will seek to destroy all the nations that come upon Jerusalem.
10 And I will pour out upon the house of David and upon the inhabitants of Jerusalem a spirit of grace
and supplications. And they shall look to me because of those who have been thrust through [with
swords], and they shall mourn over it as one mourns over an only son and shall be in bitterness,
therefore, as one is embittered over a firstborn son.

And the same verses in the referenced KJV1789 and RV 1909 versions are as follows:

Zec 12:8 In thatH1931 dayH3117 shall the LORDH3068 defendH1598 H1157 the inhabitantsH3427 of
Jerusalem;H3389 and he that is feebleH3782 among them at thatH1931 dayH3117 shall beH1961 as David;H1732
and the houseH1004 of DavidH1732 shall be as God,H430 as the angelH4397 of the LORDH3068 beforeH6440
them.
Zec 12:9 And it shall come to passH1961 in thatH1931 day,H3117 that I will seekH1245 to destroyH8045 (H853)
allH3605 the nationsH1471 that comeH935 againstH5921 Jerusalem.H3389
Zec 12:10 And I will pourH8210 uponH5921 the houseH1004 of David,H1732 and uponH5921 the
inhabitantsH3427 of Jerusalem,H3389 the spiritH7307 of graceH2580 and of supplications:H8469 and they shall
lookH5027 uponH413 me(H853) whomH834 they have pierced,H1856 and they shall mournH5594 forH5921 him,
as one mournethH4553 forH5921 his onlyH3173 son, and shall be in bitternessH4843 forH5921 him, as one that
is in bitternessH4843 forH5921 his firstborn.H1060

Zec 12:8 En aquel díaH3117 JehováH3068 defenderáH1598 alH1157 moradorH3427 de JerusalemH3389: y el que
entre ellos fuere flacoH3782, en aquel tiempoH3117 será como DavidH1732; y la casaH1004 de DavidH1732 como
ángeles, como el ángelH4397 de JehováH3068 delanteH6440 de ellos.
Zec 12:9 Y será que en aquel díaH3117 yo procuraréH1245 quebrantar todasH3605 las gentesH1471 que
vinierenH935 contraH5921 JerusalemH3389.

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Zec 12:10 Y derramaréH8210 sobreH5921 la casaH1004 de DavidH1732, y sobreH5921 los moradoresH3427 de
JerusalemH3389, espírituH7307 de graciaH2580 y de oraciónH8469; y miraránH5027 áH413 mí, á quienH834
traspasaronH1856, y harán llantoH5594 sobreH5921 él, como llantoH4553 sobreH5921 unigénitoH3173,
afligiéndoseH4843 sobreH5921 él como quienH834 se afligeH4843 sobreH5921 primogénitoH1060.

As can be observed, only in the Hebrew version of the Word of God from www.chabad.org, a slightly
different meaning is found for Verse Zechariah 12:10. To have an alternative source, the Tanakh will be
taken with references to the original Hebrew, as shown below:

H7307‫ רוח‬H3389‫ ירוׁשלם‬H3427‫ יוׁשב‬H5921‫ ועל‬H1732‫ דויד‬H1004‫ בית‬H5921‫ על‬H8210‫וׁשפכתי‬ 12:10 Zec
H5921‫ עליו‬H5594‫ וספדו‬H1856‫ דקרו‬H834‫ אׁשר‬H853‫ את‬H413‫ אלי‬H5027‫ והביטו‬H8469‫ ותחנונים‬H2580‫חן‬

H1060‫ הבכור׃‬H5921‫ על‬H4843‫ כהמר‬H5921‫ עליו‬H4843‫ והמר‬H3173‫ היחיד‬H5921‫ על‬H5594‫כמספד‬

When comparing the referenced version from Hebrew to the original (the previous one), and the Old
Testament in Hebrew (Tanakh) online; they have precisely the same sequence of Hebrew words, and
when translating the referenced version from Hebrew to the original, in the AI (Artificial Intelligence)
engine to English of ‘Do it in Hebrew’, it provides the following translation:

Zec 12:10 And I poured out upon the house of David and upon the inhabitants of Jerusalem a spirit of
grace and supplications, and they looked to me as those whom they had pierced, and mourned over him
as mourners over the only one, and betrothed him as betrothed over the firstborn.

As can be noted, it can be interpreted as somewhat vague about Whom they had pierced. Something
interesting happens both with the AI translation engine of doitinhebrew.com and with that of
translate.google.com when one sets out to translate the Text of the Tanakh from www.chabad.org for this
Verse, in both cases it gives an unreadable translation, which one might think happens, but not so with
the Text of the Tanakh with reference to the original Hebrew, although both Texts are identical, but the
case of the Tanakh from www.chabad.org, has diacritical signs (dots, lines, among others) as vowels and
cantillation signs, which is the only difference, however, to solve the translation issue, and to avoid any
bias due to identification or reference, using the AI assistant of Aria (from the Opera browser), the Hebrew
Text for translation will be used with no identification, to be able to have the English translation of Hebrew
Text, as shown below:

‫ר־ּד ָּ ֵ֑קרּו‬
ָּ ֶ‫ֲנּונִ֔ים וְּ ִּה ִּ ֶׂ֥ביטּו א ַלֵ֖י אֹּ֣ת אֲׁש‬
ִּ ‫תח‬ ֹּ֣ ַ ְּ‫ל ִּם רַּּ֚וחַ חן ֙ ו‬
ַ ַ֗ ָּ‫ל־בית ָּּד ִּוָּ֜יד וְּ ַע ֹּ֣ל | יֹוׁשֹּ֣ב יְּ ַֽרּוׁש‬
ַ֨ ַ‫וְּ ׁשָּ פַ ְּכ ִּתי ּ֩ ע‬
:‫וְּ ָּ ַֽס ְּפ ֹּ֣דּו עָּ ַ֗ ָּליו ְּכ ִּמ ְּספד ֙ עַ ל־הַ י ִִָּּ֔חיד וְּ הָּ מֶׂ֥ר עָּ ָּלֵ֖יו ְּכהָּ מֶׂ֥ר ַעַֽל־הַ ְּב ַֽכֹור‬

And the translation to English is:

26
 “And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of
grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn
for him, as one mourns for his only son, and shall be in bitterness for him, as one that is in bitterness for
his firstborn.”

For the same Text of Zechariah 12:10, and using another source of the Tanakh in Hebrew (https://mechon-
mamre.org/p/pt/pt2312.htm), the following is obtained:

-‫ את אֲׁשֶ ר‬,‫ וְּ ִּה ִּביטּו אלַ י‬,‫ רּוחַ חן וְּ תַ חֲנּונִּ ים‬,‫ בית ָּּדוִּ יד וְּ עַ ל יֹוׁשב יְּ רּוׁשָּ ִּל ַם‬-‫י וְּ ׁשָּ פַ ְּכ ִּתי עַ ל‬
.‫הַ ְּבכֹור‬-‫ ְּכהָּ מר עַ ל‬,‫ וְּ הָּ מר עָּ לָּ יו‬,‫הַ י ִָּּחיד‬-‫ ְּכ ִּמ ְּספד עַ ל‬,‫ָּּדקָּ רּו; וְּ סָּ ְּפדּו עָּ לָּ יו‬

With an English translation from the same source as the Hebrew Version:

10 And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and
of supplication; and they shall look unto Me because they have thrust him through; and they shall mourn
for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness
for his first-born.

Now, the reason for all the details of the present Text of Zechariah, is simply for what would arise from
this prophecy… Who will the people of Israel mourn for? Some rabbinic commentators express that they
will mourn, for all the damage received by the people of Israel, during the diaspora, in its various times;
but it would not make much sense, since the lament that is perceived is a lament of guilt, however, due
to the received damage, and especially for the new generations, who would already be, let’s say, the third
one in the modern nation of Israel, they simply would not remember it, because it has already passed, but
when it is for a guilt, and especially that it is for Him whom they have openly rejected and is Who will
rescue and redeem them, the thing will be different; and from there, the following question arises… When
has God been pierced? The answer is evident, of course, based on the majority of translations of the Word
of God used…There would be no other logical answer, it refers to the Person of Jesus of Nazareth, or the
One identified as the Angel of Jehovah or Angel of the Lord, who also denotes a plurality of God.

Always in this context, there is another reading that mentions the plurality of God, but it is found in the
Book of Isaiah, Chapter 48 verses 12 to 17, as follows:

From the Complete Bible in Hebrew33, the text of the Word of God in Hebrew and its respective translation
into English is as follows:

:‫אׁשון ַאֵ֖ף א ֲִנֵׁ֥י ַ ֵֽאח ֲֵֽרון‬

ָ֔ ‫יב ְׁש ַמַ֚ע אֵּ לַ י ֙ יַ ֵֽע ֲָ֔קב וְ יִ ְׂשר ֵּאֵ֖ל ְמ ֵֽקר ִאֵ֑י אֲנִ י־הּוא ֙ א ֲִנ ֣י ִר‬

:‫יהֵ֖ם יַ ֵֽעַ ְמ ֵׁ֥דּו י ְַח ֵֽדו‬

ֶ ֵּ‫רא א ֲִנ֛י אֲל‬ ִ ‫יגאַ ף־י ִדי ֙ י ְ֣סדה ֶָ֔א ֶרץ ִ ֵֽו‬
ֵׁ֥ ֵּ ‫ימ ִינֵ֖י ִט ְפח֣ה ׁשמֵ֑יִ ם ק‬

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27
‫ת־אֵ֑לֶ ה יְ הו ֣ה אֲהֵּ ָ֔בו יַ ֵֽעֲׂשֶ ַ֚ה חֶ ְפצו ֙ ְבב ֶָ֔בל ּוזְ רעֵ֖ ו‬
ֵּ ֶ‫יד ִה ֵֽק ְבצַּ֚ו כֻ ְלכֶ ם ֙ ּוֵֽ ְׁש ָ֔מעּו ִ ֵׁ֥מי ב ֶהֵ֖ם ִה ִג ֣יד א‬
:‫כַ ְׂש ִ ֵֽדים‬

:‫ליחַ ַד ְר ֵֽכו‬
ֵׁ֥ ִ ‫אתֵ֑יו ה ִ ֲֵֽביא ִ ֵ֖תיו וְ ִה ְצ‬
ִ ‫ף־קר‬
ְ ַ‫טו א ֲִנֵׁ֥י א ֲִנ֛י ִד ַב ְֵ֖ר ִתי א‬

‫ֱהו֛ה‬
ִ ‫ֱיותּה ׁש֣ם אֵ֑נִ י וְ עַ ֹּ֗תה אֲדנ ֵ֧י י‬
ֵ֖ ‫טז ִק ְרבֵ֧ ּו אֵּ ַל ֣י ִׁש ְמעּו־זֹּ֗את לַ֚א ֵּמראׁש ֙ בַ ֵּס֣תֶ ר ִד ַָ֔ב ְר ִתי ֵּמ ֵּעֵׁ֥ת ה‬
:‫רּוחו‬
ֵֽ ְ‫ְׁשל ַחֵ֖נִ י ו‬

‫ד ֶרְך‬
ֵׁ֥ ֶ ‫יכָךֵ֖ ְב‬
ְ ‫הועיל ַמ ְד ִ ֵֽר‬
ִָ֔ ‫יז ֵֽכה־א ַמֵ֧ר יְ הו ֛ה ֵֽגאַ ְלָךֵ֖ ְק ֣דוׁש יִ ְׂשר ֵּאֵ֑ל א ֲִנֶ֨י יְ הו ַ֚ה אֱֹלהֶ ֙יָך ֙ ְמלַ מֶ ְדָך֣ ְל‬
:‫לְך‬
ֵֽ ֵּ ֵּ‫ת‬

12 Hearken to Me, O Jacob, and Israel, who was called by Me, I am He, I am first, yea I am last.
13 Even My hand laid the foundation of the earth, and My right hand measured the heavens with
handbreadths; I call them, they stand together.
14 All of you, gather and hearken, who of them told these? The Lord loves him, who shall do His work in
Babylon and [show] His arm [upon the] Chaldeans.
15 I, yea I spoke, I even called him, I brought him, and his way prospered.
16 Draw near to Me, hearken to this; in the beginning I did not speak in secret, from the time it was,
there was I, and now, the Lord God has sent me, and His spirit.
17 So said the Lord, your Redeemer, the Holy One of Israel, “I am the Lord your God, Who teaches you for
your profit, Who leads you by the way you should go.

And the same verses in the referenced KJV1789 and RV 1909 versions are as follows:

Isa 48:12 HearkenH8085 untoH413 me, O JacobH3290 and Israel,H3478 my called;H7121 IH589 am he;H1931 IH589
am the first,H7223 IH589 alsoH637 am the last.H314
Isa 48:13 Mine handH3027 alsoH637 hath laid the foundationH3245 of the earth,H776 and my right handH3225
hath spannedH2946 the heavens:H8064 when IH589 callH7121 untoH413 them, they stand upH5975
together.H3162
Isa 48:14 AllH3605 ye, assemble yourselves,H6908 and hear;H8085 whichH4310 among them hath
declaredH5046 (H853) theseH428 things? The LORDH3068 hath lovedH157 him: he will doH6213 his pleasureH2656
on Babylon,H894 and his armH2220 shall be on the Chaldeans.H3778
Isa 48:15 I,H589 even I,H589 have spoken;H1696 yea,H637 I have calledH7121 him: I have broughtH935 him, and
he shall make his wayH1870 prosperous.H6743
Isa 48:16 Come ye nearH7126 untoH413 me, hearH8085 ye this;H2063 I have notH3808 spokenH1696 in
secretH5643 from the beginning;H4480 H7218 from the timeH4480 H6256 that it was,H1961 thereH8033 am I:H589
and nowH6258 the LordH136 GOD,H3069 and his Spirit,H7307 hath sentH7971 me.
Isa 48:17 ThusH3541 saithH559 the LORD,H3068 thy Redeemer,H1350 the Holy OneH6918 of Israel;H3478 IH589

28
am the LORDH3068 thy GodH430 which teachethH3925 thee to profit,H3276 which leadethH1869 thee by the
wayH1870 that thou shouldest go.H1980

Isa 48:12 OyemeH8085, JacobH3290, y tú, IsraelH3478, llamado de mí: YoH589 mismoH1931, yoH589 el
primeroH7223, yoH589 tambiénH637 el postreroH314.
Isa 48:13 MiH589 manoH3027 fundóH3245 tambiénH637 la tierraH776, y miH589 manoH3027 derechaH3225
midióH2946 los cielosH8064 con el palmo; en llamándolos yoH589, parecieron juntamenteH5975.
Isa 48:14 JuntaosH6908 todosH3605 vosotros, y oidH8085. ¿QuiénH4310 hay entre ellos que anuncieH5046
estasH428 cosas? JehováH3068 lo amóH157, el cual ejecutaráH6213 su voluntadH2656 en BabiloniaH894, y su
brazoH2220 en los CaldeosH3778.
Isa 48:15 YoH589, yoH589 habléH1696, yH637 le llaméH7121, yH637 le trajeH935; por tanto será prosperadoH6743
su caminoH1870.
Isa 48:16 AllegaosH7126 áH413 míH589, oidH8085 estoH2063; desde el principioH7218 noH3808 habléH1696 en
escondidoH5643; desde que la cosa se hizoH1961, estuve allíH8033: y ahoraH6258 el SeñorH136 JehováH3069
meH589 envióH7971, y su espírituH7307.
Isa 48:17 AsíH3541 ha dichoH559 JehováH3068, RedentorH1350 tuyo, el SantoH6918 de IsraelH3478: YoH589
JehováH3068 DiosH430 tuyo, que te enseñaH3925 provechosamenteH3276, que te encaminaH1870 por el
caminoH1869 que andas.

The context in which the Reading unfolds is a call from the Lord for Israel to return to Him, but what is
interesting about all this, which is better observed in the English version, and then in the translation of
the Jewish Tanakh and the Castilian one, is that God says, that God sends Him, and His Spirit. How could
all this be with God being a single Person? … God says that God (The Eternal YHWH) sends Him, and also
His Spirit… Then, returning to the passage of the visit of God to Abraham, there were 3 Men, and in this
Text 3 Persons are involved, evidently the plurality of the Unity of God continues to be verified, without
calling it Trinity.

Now, the plurality of God that appears in the Tanakh or Old Testament is confirmed; although it is true
that God, Jehovah or the Lord appears; the Angel of Jehovah or Angel of the Lord also appears many times;
likewise, the Spirit of God, Holy Spirit, Spirit of Jehovah, His Spirit, among others, appears additionally,
many times individually, but in others collectively as it has been observed previously, and based upon
that, the plurality of God is established.

In all this respect, Benjamin Sommer, professor of Bible and languages, of the ancient Near East, at the
Jewish Theological Seminary, in his book ‘The Bodies of God and the World of Ancient Israel’, maintains
that, the Trinity and the incarnation are legitimate Jewish beliefs, based on Texts of the reference to God.

For the above, in very important aspects of the Tanakh, where the essence of God is exposed, that plurality
of the Lord is indeed shown; likewise, it will be proceeded to comment on one of the very important roles
of that Unity, called God:

29
The need for a Savior.

In the Tanakh (Old Testament), at least for this collaborator, there is no further information about eternal
punishment for those who choose that path, however, there is a reference about of what options people
would have, in two possible destinations, as shown in the Book of Daniel, Chapter 12, verse 2, as follows:

From the Complete Bible in Hebrew34, the text of the Word of God in Hebrew and its respective translation
into English is as follows:

‫עֹולם‬
ַֽ ָּ ‫לח ֲָּרפֵ֖ ֹות ְּל ִּד ְּראֶׂ֥ ֹון‬
ַֽ ַ ‫עֹולם וְּ אֶׂ֥לֶ ה‬
ָּ ִ֔ ‫ָּקיצּו אלֶ ה ְּלחַ י ֹּ֣י‬
ֵ֑ ִּ ‫בוְּ ַר ִֵּ֕בים ִּמיְּ ׁשנ ֶׂ֥י אַ ְּד ַמת־עָּ ָּפֵ֖ר י‬:

2 And many who sleep in the dust of the earth will awaken-these for eternal life, and those for disgrace,
for eternal abhorrence.

As can be observed, the Book of Daniel here expresses that there will be two destinies, some for eternal
life and others for perpetual shame and abomination, therefore, there could not be a place, let’s say,
intermediate, as in the case of some interpretations of Judaism as in the Papal church, and the latter,
makes reference to a ‘purgatory’, that is, a ‘temporary’ place where sins are ‘purged’, to later leave that
‘place’ to go to the glory of God; in this aspect, there is a similarity between rabbinic Judaism and the
Catholic Church, which is based on a significant proportion, on the opinions of their ‘wise men’, something
that is not largely shared by Protestant Christianity, which is mainly based on the written Word of God
(Old and New Testament).

Now, according to the Torah, specifically in chapter 16 of the Book of Leviticus (Vayikra), the ritual of the
atonement of all the sins of the people of God is presented, which is carried out every year and is the ‘Day
of Atonement’ or ‘Yom Kippur’, then it could be understood that there would not be such a ‘tangible’ need
to have a Savior; and as Verse 30 expresses, there is an ‘annual’ cleansing of all sins before God, as
expressed below:

From the Complete Bible in Hebrew35, the text of the Word of God in Hebrew and its respective translation
into English is as follows:

34
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35
Idem.

30
 :‫הרּו‬
ַֽ ָּ ‫יכם ִּל ְּפנ ֶׂ֥י יְּ הֹוָּ ֵ֖ה ִּת ְּט‬
ֶ ִ֔ ‫יכֵ֖ם ְּלטַ הֹּ֣ר אֶ ְּת ֶכ ֵ֑ם ִּמכל ֙ חַ ֹּ֣טאת‬
ֶ ‫ל ִּ ַֽכי־בַ יֶֹׂ֥ום הַ זֶ ָ֛ה יְּ כַ פֶׂ֥ר עֲל‬

30 For on this day He shall effect atonement for you to cleanse you. Before the Lord, you shall be cleansed
from all your sins.

And the same verse in the KJV1789, RV 1960 and JFAC versions of the Bible, are as follows:

Lev 16:30 For on that day shall the priest make an atonement for you, to cleanse you, that ye may be
clean from all your sins before the LORD.
Lev 16:30 Porque en este día se hará expiación por vosotros, y seréis limpios de todos vuestros pecados
delante de Jehová.
Lev 16:30 Porque, naquele dia, se fará expiação por vós, para purificar-vos; e sereis purificados de todos
os vossos pecados, perante o SENHOR.

Similarly, in the Book of Leviticus 17 Verse 11, there is something very interesting related to the
atonement:

From the Complete Bible in Hebrew36, the text of the Word of God in Hebrew and its respective translation
into English is as follows:

‫ּדם‬
ֶׂ֥ ָּ ַ‫יכ ֵ֑ם ִּ ַֽכי־ה‬
ֶ ‫תיו לָּ כֶ ם ֙ עַ ל־הַ ִּמזְּ ִ֔בחַ ְּלכַ פֵ֖ר עַ ל־נ ְַּפ ַֽׁשת‬
ֵ֤ ִּ ַ‫יא ִּכי־נֶ ֹּ֣פֶ ׁש הַ בָּ שָּ ר֘ בַ ָּּדֹּ֣ם ִּהוא ֒ וַ ַֽ א ֲִּנָ֞י נְּ ת‬
‫הֵ֖ ּוא בַ ּנֶ ֶׂ֥פֶ ׁש יְּ כַ ַֽפר‬:

11 For the soul of the flesh is in the blood, and I have therefore given it to you [to be placed] upon the
altar, to atone for your souls. For it is the blood that atones for the soul.

For this particular verse, two things, the first one is that, although it is true it is found in the context of
ingesting blood, the Verse mentions that God has given the blood on the altar, and not the opposite, which
is that blood is offered to God for atonement, and animal blood is not mentioned; and the second one, it
also does not speak of blood in a figurative sense, as it could be said that afflictions lead to blood, even if
it is interpreted culturally, that is not what the Text indicates, but that God offers the blood on the altar
for the atonement of souls, because it is precisely the blood that atones for them.

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31
Now, given that mandate of Law granted in Chapter 16 of the Book of Leviticus, it is that these sacrifices
are no longer performed because the Temple of God does not exist in Jerusalem, and that some rabbis at
the time, given this unavoidable reality, chose to be accepted in its place, prayer, repentance and good
works, based on what is exposed in the Tanakh, in the Book of Hosea (Hoshea), Chapter 14 Verses 2 and
3 (Verses 1 and 2 in the Christian versions), as shown in the Complete Bible in Hebrew37, the text of the
Word of God in Hebrew and its respective translation into English is as follows:

:‫ֵ֖לת ַ ֵֽבעֲונֶ ֵַָּֽ֥ך‬

ְ ‫ֱֹלהֵ֑יָך ִ ֵׁ֥כי כ ַׁש‬
ֶ ‫ב ׁשּובה יִ ְׂשר ֵָּ֔אל ַעֵ֖ד יְ הו ֣ה א‬

‫ח־טוב ּונְ ׁשַ ְלמֵׁ֥ה פ ִ ֵ֖רים‬

ָ֔ ַ‫ל־תש ַ֚א עון ֙ וְ ק‬
ִ ‫ג ְקחַּ֚ו ִעמכֶ ם ֙ ְדב ִ ָ֔רים וְ ׁשֵ֖ ּובּו אֶ ל־יְ הו ֵ֑ה ִא ְמ ֣רּו אֵּ ֹּ֗ליו כ‬
:‫ְׂשפ ֵּ ֵֽתינּו‬

2 Return, O Israel, to the Lord your God, for you have stumbled in your iniquity.
3 Take words with yourselves and return to the Lord. Say, “You shall forgive all iniquity and teach us [the]
good [way], and let us render [for] bulls [the offering of] our lips.

Which says practically the same thing as in the English version, which is used as a reference:

Hos 14:1 O Israel, return unto the LORD thy God; for thou hast fallen by thine iniquity.
Hos 14:2 Take with you words, and turn to the LORD: say unto him, Take away all iniquity, and receive us
graciously: so will we render the calves of our lips.

Again, given the absence of the Temple of God in Jerusalem, they make the supplications to the Lord for
the forgiveness of sins, through prayer, repentance and good deeds, which undoubtedly they repeat year
after year in the feast of Yom Kippur; evidently, this could lead to having the custom (or culture), of not
having a need for the performance of sacrifices, and of course, after almost 2 millennia without having a
Temple, it is quite normal that this, ‘may remain to some extent’, forgotten or let’s say not necessary;
now, it is important to consider that in the Temple, which by the way will be established in its time (very
soon), there was a veil that separated the Holy of Holies, that is, the earthly place where the presence of
God dwelt, from the rest of the Temple where men dwelt; this unequivocally means that man is separated
from God by the sin existing in the human race, and sin, could only be atoned for according to what is
established in the Book of Leviticus, once a year, but currently it cannot be done without a Temple; then,
as there is no change, then simply all this would remain the same, therefore, God would continue to be
separated from men in sin. In this respect, contrary to what some Jews express that a ‘salvation’ is not
required, except for the one political and national, but this separation with the Lord would evidently

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32
remain unresolved to date. Then, from the above and expressly from the Torah, it is interpreted for these
two more than important aspects, that a systematic salvation is required, the first one, to have permanent
access to God, and the second one for the systemic atonement of sins, of which the Book of Leviticus
Chapter 17 verse 11 expresses.

In addition, one cannot fail to consider, the hypocrisy of some of the Jewish religious in Biblical times,
given the displeasure that God has shown about the intentionality of animal sacrifices, as shown in the
Book of Isaiah (Yeshayahu), in its Chapter 1, verses 11 to 15, as follows:

From the Complete Bible in Hebrew38, the text of the Word of God in Hebrew and its respective translation
into English is as follows:

‫ּוכב ִׂש֛ים‬
ְ ‫יאֵ֑ים וְ ַ ֶ֨דם פ ִ ֵ֧רים‬
ִ ‫ילים וְ ֵּח֣לֶ ב ְמ ִר‬
ֵ֖ ִ ֵּ‫אמ֣ר יְ הו ָ֔ה ׂש ַב ְ֛ע ִתי עלֵׁ֥ ות א‬
ַ ‫ה־ל ַ֚י ֵֽרב־זִ ְבחֵּ יכֶ ם ֙ י‬
ִ ‫יאלמ‬
:‫לא ח ֵֽפ ְצ ִתי‬
ֵׁ֥ ‫תּודים‬
ֵ֖ ִ ַ‫וְ ע‬

:‫י־ב ֵּ ֵׁ֥קׁש ז֛את ִמי ְֶד ֶכֵ֖ם ְר ֵׁ֥מס חֲצֵּ ֵֽרי‬

ִ ‫יב ִכ֣י ת ָ֔באּו לֵּ ראֵ֖ ות פנ ֵ֑י ִמ‬

‫א־אּוכֵׁ֥ל‬
ַ ‫ת־ׁשוְ א ְק ֵ֧ט ֶרת ֵֽתועֵּ ב֛ה ִ ֵ֖היא ִלֵ֑י ח ֶַ֚דׁש וְ ׁשַ בת ֙ ְק ֣רא ִמ ְק ָ֔רא ֵֽל‬
ָ֔ ַ‫תוסיפּו ה ִביא ֙ ִמנְ ח‬
ִֹּ֗ ‫לא‬
֣ ‫יג‬
:‫ֵ֖אוֶן ַועֲצ ֵֽרה‬

:‫ֵ֖יתי נְ ֵֽׂשא‬
ִ ‫שנְ א֣ה נ ְַפ ִָׁ֔שי היֵּׁ֥ו ע ַלֵ֖י ל ֵ֑ט ַרח נִ ְל ֵּא‬
ֵֽ ֙ ‫ּומוע ֲֵּדיכֶ ם‬
ֵֽ ‫ידח ְדׁשֵּ יכֶ ַ֚ם‬

:‫לאּו‬
ֵֽ ֵּ ‫יכֵ֖ם ד ִ ֵׁ֥מים מ‬
ֶ ‫כם גַ ֛ם ִ ֵֽכי־תַ ְרבֵׁ֥ ּו ְת ִפלֵ֖ה אֵּ ינֶ ֣נִ י ׁש ֵּמֵ֑עַ יְ ֵּד‬
ֶ ָ֔ ‫יכם אַ ְע ִל ַ֚ים עֵּ י ַני ֙ ִמ‬
ֶ ֹּ֗ ֵּ‫ּוב ֵֽפ ִר ְׂש ֶכ ֣ם כַ פ‬
ְ ‫טו‬

11 Of what use are your many sacrifices to Me? Says the Lord. I am sated with the burnt-offerings of rams
and the fat of fattened cattle; and the blood of bulls and sheep and hegoats I do not want.
12 When you come to appear before Me, who requested this of you, to trample My courts?
13 You shall no longer bring vain meal-offerings, it is smoke of abomination to Me; New Moons and
Sabbaths, calling convocations, I cannot [bear] iniquity with assembly.
14 Your New Moons and your appointed seasons My soul hates, they are a burden to Me; I am weary of
bearing [them].
15 And when you spread out your hands, I will hide My eyes from you, even when you pray at length, I do

38
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33
‫‪not hear; your hands are full of blood.‬‬

‫‪The aforementioned, in no case implies criticism of the Jewish people, and even less so, for what was‬‬
‫‪established in that respect by the Lord. Evidently, it means how far the distortion of the sacrificial system‬‬
‫‪and the Temple itself has represented for the Lord; due to the abominable things that were done in the‬‬
‫‪Temple at the time, such as those shown in the Book of Ezekiel in Chapter 8, as follows:‬‬

‫‪From the Complete Bible in Hebrew39, the text of the Word of God in Hebrew and its respective translation‬‬
‫‪into English is as follows:‬‬

‫בים ְלפנ ֵ֑י‬

‫וׁש ִ ֣‬
‫הּודה יֵֽ ְ‬
‫ֵ֖‬ ‫יתי וְ זִ ְקנֵּ ֵׁ֥י יְ‬
‫יוׁש֣ב ְבבֵּ ִָ֔‬
‫אוַיְ ִה֣י | בַ שנ ֣ה הַ ִש ִֹּ֗שית בַ ִש ִשי ֙ ַ ֵֽבח ֲִמש֣ה לַ ָ֔ח ֶדׁש אֲנִ י ֙ ֵּ‬
‫ֱהוה‪:‬‬
‫ו ִַתפַ֚ל עלַ י ֙ ָׁ֔שם יַ ֵ֖ד אֲדנ ֵׁ֥י י ִ ֵֽ‬

‫ּול ָ֔ ַמ ְעלה ְכ ַמ ְראֵּ ה־‬

‫ּוממ ְתנ ֣יו ְ‬
‫ּול ַמֵ֖טה ֵּאֵׁ֑ש ִ‬
‫ה־אׁש ִממַ ְר ֵּאֵׁ֥ה מ ְתנ ֛יו ְ‬
‫ֵָּ֔‬ ‫בוֵֽאֶ ְר ֶֹּ֗אה וְ ִה ֵּנ ַ֚ה ְדמּות ֙ ְכ ַמ ְראֵּ‬
‫החַ ְׁש ַ ֵֽמלה‪:‬‬
‫זֵ֖הַ ר ְכ ֵּעֵׁ֥ין ַ ֵֽ‬

‫ּובין־הַ ש ַ֡ ַמיִ ם וַתבֵּ א ֩‬

‫אׁשֵ֑י ו ִַתש֣א א ִת֣י ֣רּוחַ | ֵּ ֵֽבין־הא ֶ֣רץ ֵּ ֵֽ‬
‫יצ֣ת ר ִ‬
‫גוַיִ ְׁשלַ ח ֙ תַ ְב ִנ ֣ית יָ֔ד וַיִ ק ֵּחֵ֖נִ י ְב ִצ ִ‬
‫מוׁשב‬
‫ָ֔ ַ‬ ‫ֲׁשר־ׁש֣ם‬
‫ימית ֙ הַ פונֶ ֣ה צ ָ֔פונה א ֶ ֵֽ‬
‫ל־פתַ ח ׁשַ ַ֚עַ ר הַ ְפנִ ִ‬
‫ִ֜ ֶ‬ ‫ֱֹלהים אֶ‬
‫א ִֶ֨תי יְ ֵֽרּוׁש ִ֜לַ ְמה ְב ַמ ְרא֣ ות א ִֹּ֗‬
‫ס ֶמל הַ ִקנְ אֵׁ֥ה הַ מַ ְקנֶ ֵֽה‪:‬‬
‫ֵּ ֵ֖‬

‫יתי בַ ִב ְקעֵֽה‪:‬‬
‫ֱֹלה֣י יִ ְׂשר ֵּאֵ֑ל כַ מַ ְר ֶֶ֕אה א ֲֶׁשֵׁ֥ר ר ִ ֵ֖א ִ‬
‫ֵּה־ׁשם ְכבֵ֖ וד א ֵּ‬
‫ָ֔‬ ‫דוְ ִֶ֨הנ‬

‫לי בֶ ן־א ֶ֕דם ׂשא־נ ֵׁ֥א עֵּ ינֶ ֵ֖יָך ֶד ֶ֣רְך צפֵ֑ ונה וֵֽאֶ ש ַ֚א עֵּ י ַני ֙ ֶד ֶ֣רְך צ ָ֔פונה וְ ִה ֵּנ ַ֚ה ִמצפון ֙ ְל ַׁש֣עַ ר‬
‫֣אמר אֵּ ָ֔ ַ‬
‫הוַי ֶ‬
‫הַ ִמזְ ֵָּ֔בחַ ֵּס ֶ֛מל הַ ִקנְ אֵׁ֥ה הַ זֶ ֵ֖ה בַ ִב ֵֽאה‪:‬‬

‫תה מ֣ה ֵּה֣ם (כתיב מ ֵּ֣ה֣ם) ע ִׂשֵ֑ים ֵֽתועֵּ ֶ֨בות גְ ד ִ֜לות א ֲֶׁשֵׁ֥ר ֵּ ֵֽבית־‬
‫לי בֶ ן־א ֶ֕דם הֲר ֶאֵׁ֥ה אַ ֵ֖‬
‫֣אמר אֵּ ָ֔ ַ‬
‫ווַי ֶ‬
‫יִ ְׂשר ֵּא֣ל | ע ִׂש֣ים ֹּ֗פה ְל ֵֽרחֳקה ֙ ֵּמ ַע ֣ל ִמ ְקד ִָׁ֔שי וְ עוד ֙ תׁש֣ ּוב ִת ְר ֶָ֔אה ֵֽתועֵּ בֵ֖ ות גְ ד ֵֽלות‪:‬‬

‫הח ֵּצֵ֑ר וֵֽאֶ ְר ֶֶ֕אה וְ ִהנֵּ ֵׁ֥ה חר־אֶ חֵ֖ד בַ ִ ֵֽקיר‪:‬‬

‫ל־פ֣תַ ח ֶ ֵֽ‬
‫ֶ‬ ‫זוַי ֵּבֵׁ֥א א ִ ֵ֖תי אֶ‬

‫חד‪:‬‬
‫דם חֲתר־נ ֣א בַ ִ ֵ֑קיר וֵֽאֶ ְח ֣תר בַ ִָ֔קיר וְ ִהנֵּ ֵ֖ה ֶפֵׁ֥תַ ח אֶ ֵֽ‬
‫לי בֶ ן־א ֵ֖‬
‫֣אמר אֵּ ָ֔ ַ‬
‫חוַי ֶ‬

‫‪39‬‬
‫‪https://www.chabad.org‬‬

‫‪34‬‬
 ‫ׂשים ֵֽפה‪:‬‬
‫הר ָ֔עות א ֲֶׁש֛ר ֵּהֵׁ֥ם ע ִ ֵ֖‬
‫ּוראֵּ ה ֙ אֶ ת־הַ ֵֽתועֵּ ב֣ ות ֵֽ‬
‫ֵ֖אמר אֵּ ל ֵ֑י בַ֚א ְ‬
‫טוַי ֶ‬

‫לּולֵ֖י ֵּב֣ית יִ ְׂשר ֵּאֵ֑ל ְמחֻ ֶ ֵׁ֥קה עַ ל־‬

‫ֵּ‬ ‫ׁשקֶ ץ וְ כל־גִ‬
‫ּובהֵּ מה ֙ ָ֔ ֶ‬
‫ר ֶמׂש ְ‬
‫י וֵֽאבו ֘א וֵֽאֶ ְראֶ ה ֒ וְ ִה ֵּנֶ֨ה כל־תַ ְב ִנִ֜ית ֶ ַ֚‬
‫הַ ִ ֵ֖קיר ס ִ ֵׁ֥ביב | ס ִ ֵֽביב‪:‬‬

‫ֵּיהם וְ ִ ֵׁ֥איׁש‬
‫אזַנְ ֶ֨יהּו בֶ ן־ׁש ִ֜פן ע ֵּמַ֚ד ְבתוכם ֙ ֵֽע ְמ ִ ֣דים ִל ְפנ ָ֔ ֶ‬
‫בית־יִָ֠ ְׂשראֵּ ל וְ יַ ֵֽ ֲ‬
‫יאוְ ִׁש ְב ִע֣ים ִא֣יׁש ִמזִ ְקנֵּ ֣י ֵּ ֵֽ‬
‫לה‪:‬‬
‫ֲתר עֲנַ ֵַּֽ֥ן־הַ ְק ֵ֖ט ֶרת ע ֶ ֵֽ‬
‫ִמ ְקטַ ְרתֵ֖ ו ְבי ֵ֑דו וַ ֵֽ ע ַ ֵׁ֥‬

‫בית־יִ ְׂשראֵּ ל ֙ ע ִׂש֣ים בַ ָ֔חׁשֶ ְך ִ ֵ֖איׁש ְבחַ ְד ֵּר֣י ַמ ְׂש ִכיתֵ֑ ו‬

‫ֲׁשר זִ ְק ֵּנ ַ֚י ֵּ ֵֽ‬
‫֣אמר אֵּ לַ י֘ הֲר ִא֣ית בֶ ן־אדם ֒ א ֶ֨ ֶ‬
‫יבוַי ֶ‬
‫ִכ֣י ֵֽא ְמ ִ ֹּ֗רים אֵּ ַ֚ין יְ הוה ֙ ר ֶא֣ה א ָ֔תנּו ע ַז ֵׁ֥ב יְ הוֵ֖ה אֶ ת־ה ֵֽא ֶרץ‪:‬‬

‫ר־הֵׁ֥מה ע ִ ֵֽׂשים‪:‬‬
‫ֵּ‬ ‫ֵ֖אמר אֵּ ל ֵ֑י ע֣ וד תׁשֵׁ֥ ּוב ִת ְר ֶא֛ה ֵֽתועֵּ בֵׁ֥ ות גְ דלֵ֖ ות אֲׁשֶ‬
‫יגוַי ֶ‬

‫יד וַי ֵּב֣א א ִֹּ֗תי אֶ ל־פֶ ֙תַ ח ֙ ַׁש֣עַ ר בֵּ ית־יְ הו ָ֔ה א ֲֶׁשֵ֖ר אֶ ל־הַ צפֵ֑ ונה וְ ִהנֵּה־ׁשם ֙ הַ נ ִׁש֣ים ֵֽי ְׁש ָ֔בות ְמבַ כֵ֖ ות‬
‫אֶ ת־הַ תַ ֵֽמּוז‪:‬‬

‫ֵׁ֥אמר אֵּ ַלֵ֖י הֲר ִא֣ית בֶ ן־אדֵ֑ם ע֣ וד תׁשֵׁ֥ ּוב ִת ְר ֶא֛ה ֵֽתועֵּ בֵׁ֥ ות גְ דלֵ֖ ות ֵּמ ֵּ ֵֽאלֶ ה‪:‬‬
‫טווַי ֶ‬

‫ּוב֣ין הַ ִמזְ ֵָּ֔בחַ‬

‫האּולם ֙ ֵּ‬
‫יכ ֣ל יְ הו ֹּ֗ה בֵּ ַ֚ין ֵֽ‬
‫ֵּה־פתַ ח הֵּ ַ‬
‫ִ֜ ֶ‬ ‫ימית ֒ וְ ִהנ‬
‫טזוַי ֵּב֣א א ִֹּ֗תי אֶ ל־ח ֲַצ֣ר ֵּ ֵֽבית־יְ הוה֘ הַ ְפנִ ִ‬
‫יתם ֵּ ֵ֖ק ְדמה‬
‫ֵּיה֣ם ֵָּ֔ק ְדמה וְ ֵּה֛מה ִמ ְׁש ַ ֵֽתחֲוִ ֶ ֵׁ֥‬
‫ּופנ ֶ‬
‫יהם אֶ ל־הֵּ יכַ ַ֚ל יְ הוה ֙ ְ‬
‫ְכעֶ ְׂש ִ ֵׁ֥רים וַ ֵֽ ח ֲִמשֵ֖ה ִאֵ֑יׁש א ֲֶ֨ח ֵּר ִ֜ ֶ‬
‫ש ֶמׁש‪:‬‬
‫לַ ֵֽ‬

‫ׂשּו־פה ִכי־‬
‫ֵ֑‬ ‫ֲׂשות אֶ ת־הַ ֵֽתועֵּ בֵ֖ ות א ֲֶׁש֣ר ע‬
‫הּודה ֵּ ֵֽמע ֶ֕‬
‫ָ֔‬ ‫֣אמר אֵּ לַ י֘ הֲר ִא֣ית בֶ ן־אדם ֒ הֲנקֵּ ל ֙ ְל ֵּב֣ית יְ‬
‫יזוַי ֶ‬
‫מורה אֶ ל־אַ ֵֽפם‪:‬‬
‫ֵ֖‬ ‫יסנִ י וְ ִהנ ֛ם ֵֽׁש ְל ִ ֵׁ֥חים אֶ ת־הַ זְ‬
‫ֵֽמ ְלאֶ֨ ּו אֶ ת־ה ִ֜א ֶרץ ח ֹּ֗מס וַיׁשֻ ֙בּו ֙ ְלהַ ְכ ִע ֵָּ֔‬

‫לא אֶ ְׁש ַמֵ֖ע‬

‫לא אֶ ְח ֵ֑מול וְ ֵֽק ְראַּ֚ו ְבאזְ ַני ֙ ק֣ ול ג ָ֔דול וְ ֵׁ֥‬
‫יח וְ גַם־אֲנִ י ֙ ֶ ֵֽאע ֱֶׂש֣ה ְבחֵּ ָ֔מה ֵֽלא־תחֵׁ֥ וס עֵּ ִינֵ֖י וְ ֣‬
‫אותם‪:‬‬
‫ֵֽ‬

‫‪1 It came to pass in the sixth year, in the sixth [month], on the fifth of the month, that I was sitting in my‬‬
‫‪house, and the elders of Judea were sitting before me, and the hand of the Lord God fell upon me there.‬‬
‫‪2 And I saw, and behold, a likeness like the appearance of fire; from the appearance of its loins and below-‬‬
‫‪fire, and from its loins and above-like an appearance of splendor, like the color of chashmal.‬‬

‫‪35‬‬
3 And it stretched out a form of a hand, and it took me by a lock of my hair, and a wind picked me up
between the earth and between the heaven, and it brought me to Jerusalem in the visions of God, to the
entrance of the inner gate that faces north, whereat was the seat of the image of jealousy that provokes
jealousy
4 And behold, there was the glory of the God of Israel, like the appearance that I saw in the plain.
5 Then He said to me, “Now lift your eyes northward,” and I lifted my eyes northward, and behold from
the north of the gate of the altar was this image of jealousy at the entrance.
6 And He said to me, “Do you see what they are doing? The great abominations that the house of Israel is
doing here are to cause Me to distance Myself from upon My sanctuary; and you will yet return and see
great abominations.”
7 Then He brought me to the entrance of the court, and I saw, and behold, a hole in the wall.
8 And He said to me, “Son of man, dig now in the wall,” and I dug in the wall, and behold, an entrance.
9 And He said to me, “Come and see the evil abominations that they are doing here.”
10 And I came and saw, and behold, every form of creeping thing and animal of detestation and all the
idols of the house of Israel, engraved on the wall around and about!
11 And seventy men of the elders of the house of Israel, and Jaazaniah the son of Shaphan was standing
among them, standing before them, and each man with his censer in his hand, and a thick cloud of incense
was ascending.
12 And He said to me, “Have you seen, son of man, what the elders of the house of Israel are doing in the
darkness, each one in his paved chambers? For they say, ‘The Lord does not see us; the Lord has left the
earth.’ “
13 And He said to me, “You will yet see again greater abominations that they are doing.”
14 And He brought me to the entrance of the gate of the house of the Lord that is to the north, and behold
there the women were sitting, making the Tammuz weep.
15 And He said to me, “Have you seen, son of man? You will yet see again greater abominations than
these.”
16 And He brought me to the inner court of the house of the Lord, and behold, at the entrance of the
Temple of the Lord between the porch and the altar, about twenty- five men, their backs to the Temple
of the Lord and their faces toward the east, and they were prostrating themselves eastward to the sun.
17 And He said to me, “Have you seen, son of man? Was it [too] trivial to the house of Judah to prevent
them from performing the abominations that they have done here? For they have [already] filled the land
with violence, and repeatedly provoked Me, and behold they send disgrace into their nose.
18 I too, shall act with fury; My eyes will not spare, neither will I have pity, and they will call into My ears
with a loud voice, but I shall not listen to them.”

In summary, it is interpreted that although for Judaism the concept of God is and represents eternity; for
several of them, their own existence is seen as limited to what is experienced on this earth, due to what
has lived nationally, mainly the exiles and the diaspora. Therefore, it is understandable that their

36
restoration is focused as a national political and military one. The only thing is that their rites of
atonement, which they have not done for about 2 millennia, and because they cannot do them, they have
found ‘alternatives’ that, it is interpreted, in no case could abrogate the Torah (Law), simply because it is
Law. Therefore, all this about eternity for people, according to their beliefs, has a secondary or even null
relevance; now, the reflection would be… what had happened with these people of the ‘Jewish clergy’
previously cited by the Book of Ezekiel, and look out that there were ‘important’ people, who have
seriously transgressed the Law, precisely what is expressed by the Book of Exodus in Chapter 20, from
Verses 3 to 6, and the Book of Deuteronomy, Chapter 8, Verse 19 and 20, from the Complete Bible in
Hebrew40, the text of the Word of God in Hebrew and its respective translation into English is as follows:

Ex. 20:3-6

:‫ֱֹלהים אֲח ִּ ָּ֜רים עַ ל־פָּ ַנַ֗י‬

ִַּ֨ ‫ֹּ֣ה־לָך ּ֩ א‬
ְּ ֶ‫לא ִּ ַֽי ְּהי‬
ֹּ֣ ‫ג‬

| ‫ל־תמּו ָּנָ֡ה א ֲֶׁשֹּ֣ר בַ שָּ ַמֹּ֣יִּ ם | ִּמ ָ֡ ַמעַ ל וַ ַֽ אֲׁשֶ ר ּ֩ בָּ ַָּ֨א ֶרץ ִּמ ָּ֜ ַתחַ ת וַ ַֽ א ֲֶׁשֹּ֣ר בַ ַמֹּ֣יִּ ם‬
ְּ ָּ‫ה־לָךֹּ֣ ֶפֹּ֣סֶ ל | וְּ כ‬
ְּ ֶ‫לא ַ ַֽתעֲש‬ ֹּ֣ ‫ד‬
:‫ִּמ ַתֹּ֣חַ ת לָּ ַָּ֗א ֶרץ‬

‫עֹו ַ֨ן אָּ ֧בת עַ ל־בָּ ִּנָ֛ים‬

ֲ ‫ֱֹלהיָך ֙ אֹּ֣ל קַ ָּּנִ֔א ֹּ֠פ ֹּ֠קד‬
ֶ ַ֨ ‫לא ָּ ַֽתעָּ ְּבדם ֒ ִּכֹּ֣י ָּ ַֽאנ ִָּ֞כי יְּ הֹוָּ ֵ֤ה א‬ ֹּ֣ ְּ‫א־ת ְּׁש ַ ַֽתחֲוֶ ֹּ֣ה לָּ הֶ ם֘ ו‬ִּ ‫ה ַֽל‬
:‫ל־רב ִּעֵ֖ים ְּל ַֽשנְּ ָּאֵ֑י‬ ִּ ַ‫ׁשים וְּ ע‬ ֶׂ֥ ִּ ‫ל־ׁשל‬
ִּ ַ‫ע‬

:‫ֹותי‬
ַֽ ָּ ‫רי ִּמ ְּצ‬
ֶׂ֥ ‫ּול ַֽׁש ְּמ‬
ְּ ‫לאֲלָּ ִִּ֔פים ְּל ַֽאה ֲַבֵ֖י‬
ַֽ ַ ֙ ‫ווְּ ֵ֤עשֶ ה ַ֨ ֶחסֶ ד‬

3 You shall not have the gods of others in My presence.

4 You shall not make for yourself a graven image or any likeness which is in the heavens above, which is
on the earth below, or which is in the water beneath the earth.
5 You shall neither prostrate yourself before them nor worship them, for I, the Lord, your God, am a
zealous God, Who visits the iniquity of the fathers upon the sons, upon the third and the fourth generation
of those who hate Me,
6 and [I] perform loving kindness to thousands [of generations], to those who love Me and to those who
keep My commandments.

Deut. 8:19-20:

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From the Complete Bible in Hebrew41, the text of the Word of God in Hebrew and its respective translation
into English42 is as follows:

‫תם‬
ֵ֖ ָּ ‫ֱֹלהֹּ֣ים אֲח ִּ ִ֔רים וַ ַֽ עֲבַ ְּד‬
ִּ ‫הלַ ְּכ ַ֗ ָּת ַ ַֽאחֲרי ֙ א‬ַֽ ָּ ְּ‫ֱֹלהיָך ו‬
ֶ ִ֔ ‫יט וְּ הָּ ָּיַ֗ה ִּאם־ׁשָּ ֵ֤כחַ ִּת ְּׁשכַ ח ֙ אֶ ת־יְּ הֹוָּ ֹּ֣ה א‬
‫ה ִּע ֵ֤ד ִּתי בָּ כֶ ם ֙ הַ יִ֔ ֹום ִּ ֶׂ֥כי אָּ ֵ֖בד ַֽתאב ַֽדּון‬
ַֽ ַ ‫ וְּ ִּה ְּׁש ַ ַֽתח ֲִּו ֹּ֣יתָּ לָּ ֶהֵ֑ם‬:

:‫יכם‬
ַֽ ֶ ‫לא ִּת ְּׁש ְּמ ִ֔עּון ְּבקֵ֖ ֹול יְּ הֹוָּ ֶׂ֥ה א ֱַֹֽלה‬
ֹּ֣ ‫יכם כֵ֖ן ַֽתאב ֵ֑דּון ע ַּ֚קֶ ב‬
ֶ ִ֔ ‫גֹוים א ֲֶׁשֵ֤ר יְּ ה ָֹּוה ֙ ַ ַֽמא ֲִּבֹּ֣יד ִּמ ְּפנ‬
ִַּ֗ ַ‫ככ‬

19 And it will be, if you forget the Lord your God and follow other gods, and worship them, and prostrate
yourself before them, I bear witness against you this day, that you will surely perish.
20 As the nations that the Lord destroys before you, so will you perish; since you will not obey the Lord
your God.

If eternity is not relevant for some Jews, since for several ‘no’ salvation is required, but a unique political
and military one, these characters referenced in Ezekiel, if condemned, would have about 2500 years of
being in permanent punishment…which would have no comparison with any national or political
emancipation.

And for those who may think that death is a quasi-catatonic state, and with the purpose of ending this
section, a comment is made about the encounter of God with Moses, in the Book of Exodus, particularly
in Verse 6, from the Complete Bible in Hebrew43, the text of the Word of God in Hebrew and its respective
translation into English is as follows:

‫אמר ָּ ַֽאנ ִּכי ֙ אֱֹלהֹּ֣י אָּ ִִּ֔ביָך אֱֹלה֧י אַ ְּב ָּר ָּהָ֛ם אֱֹלהֶׂ֥י יִּ ְּצ ָּחֵ֖ק וַֽאֹלהֹּ֣י יַ ַֽע ֲֵ֑קב ַוי ְַּסתֵ֤ר מׁשֶ ה ֙ פָּ ָּנִ֔יו ִּכֹּ֣י‬
ֶ ‫ו ו ַַ֗י‬
‫ֱֹלהים‬
ַֽ ִּ ‫ל־הא‬ ַֽ ָּ ֶ‫י ִָּ֔רא ַֽמהַ ִּ ֵ֖ביט א‬:

6 And He said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.”
And Moses hid his face because he was afraid to look toward God.

If all this is limited to the mere current existence, will the Lord be a God of the dead or without

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42
The source in Hebrew and its respective English translation at
https://www.chabad.org/library/bible_cdo/aid/9972#lt=both, are respected, but when using the Google Translate
translator the result is different of that English translation.
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38
consciousness? The answer is a definite no.

References to the coming of a Savior.

In accordance with the Scriptures, both in the Tanakh (Old Testament) and in the New Testament, the
coming of a Savior or Anointed One, called Messiah in Hebrew and Christ in Greek, is mentioned. As
regards the Old Testament, specifically the Book of Isaiah refers to this Savior, which becomes evident in
Chapter 7, Verses 14 to 16, as follows:

From the Complete Bible in Hebrew44, the text of the Word of God in Hebrew and its respective translation
into English is as follows:

:‫ראת ְׁש ֵ֖מו ִעמֵׁ֥נּו ֵּ ֵֽאל‬

ֵׁ֥ ‫העַ ְל ֹּ֗מה הרה ֙ וְ י ֶל ֶ֣דת ֵָּ֔בן וְ ק‬
ֵֽ ‫יד ָ֠לכֵּ ן יִ ֶ֨ ֵּתן אֲדנ ֵׁ֥י ה֛ ּוא ל ֶכֵ֖ם אֵ֑ ות ִהנֵּ ֣ה‬

:‫רע ּובחֵׁ֥ ור בַ ֵֽטוב‬

ֵ֖ ‫אכ ֵ֑ל ְל ַד ְעת֛ ו מאֵׁ֥ וס ב‬
ֵּ ‫ּוד ַבֵׁ֖ש י‬
ְ ‫טוחֶ ְמאֵׁ֥ה‬

‫האֲדמה ֙ א ֲֶׁש֣ר אַ ת֣ה ָ֔קץ ִמ ְפנֵּ ֵ֖י ְׁשנֵּ ֵׁ֥י‬

ֵֽ ‫רע ּובח֣ ור בַ טֵ֑ וב ֵּ ֵֽתע ֵּז ַ֚ב‬
ֵ֖ ‫ֵּדע הַ נַ ֛עַ ר מאֵׁ֥ וס ב‬
ֵׁ֥ ַ ‫טז ָ֠ ִכי ְב ֶ֨ ֶט ֶרם י‬
:‫כיה‬
ֵֽ ֶ ‫ְמל‬

14 Therefore, the Lord, of His own, shall give you a sign; behold, the young woman is with child, and she
shall bear a son, and she shall call his name Immanuel.
15 Cream and honey he shall eat when he knows to reject bad and choose good.
16 For, when the lad does not yet know to reject bad and choose good, the land whose two kings you
dread, shall be abandoned.”

And the same verses in the referenced KJV1789, RV 1909 and Hebrew versions are as follows:

Isa 7:14 ThereforeH3651 the LordH136 himselfH1931 shall giveH5414 you a sign;H226 Behold,H2009 a virginH5959
shall conceive,H2029 and bearH3205 a son,H1121 and shall callH7121 his nameH8034 Immanuel.H6005
Isa 7:15 ButterH2529 and honeyH1706 shall he eat,H398 that he may knowH3045 to refuseH3988 the evil,H7451
and chooseH977 the good.H2896
Isa 7:16 ForH3588 beforeH2962 the childH5288 shall knowH3045 to refuseH3988 the evil,H7451 and chooseH977

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the good,H2896 the landH127 thatH834 thouH859 abhorrestH6973 shall be forsakenH5800 of bothH8147 her
kings.H4428

Isa 7:14 Por tantoH3651 elH1931 mismo SeñorH136 os daráH5414 señalH226: He aquíH2009 que la virgenH5959
concebiráH2030, y pariráH3205 hijoH1121, y llamaráH7121 su nombreH8034 EmmanuelH6005.
Isa 7:15 ComeráH398 mantecaH2529 y mielH1706, para que sepaH3045 desecharH3988 lo maloH7451 y
escogerH977 lo buenoH2896.
Isa 7:16 PorqueH3588 antes que el niñoH5288 sepaH3045 desecharH3988 lo maloH7451 y escogerH977 lo
buenoH2896, la tierraH127 queH834 túH859 aborreces será dejada de sus dosH8147 reyesH4428.

H5959‫ העלמה‬H2009‫ הנה‬H226‫אות‬ ‫ לכם‬H1931‫ הוא‬H136‫ אדני‬H5414‫ יתן‬H3651‫ לכן‬Isa 7:14

H6005‫ עמנו אל׃‬H8034‫ ׁשמו‬H7121‫ וקראת‬H1121‫ בן‬H3205‫ וילדת‬H2030‫הרה‬

H977‫ ובחור‬H7451‫ ברע‬H3988‫ מאוס‬H3045‫ לדעתו‬H398‫ יאכל‬H1706‫ ודבׁש‬H2529‫ חמאה‬Isa 7:15

H2896‫בטוב׃‬

H977‫ ובחר‬H7451‫ ברע‬H3988‫ מאס‬H5288‫ הנער‬H3045‫ ידע‬H2962‫בטרם‬ H3588‫כי‬ Isa 7:16

H8147‫ ׁשני‬H6440‫ מפני‬H6973‫ קץ‬H859‫ אתה‬H834‫ אׁשר‬H127‫ האדמה‬H5800‫ תעזב‬H2896‫בטוב‬
H4428‫מלכיה׃‬

From the online Hebrew versions, all present in their English translation: “the young woman is with child”,
which would not be anything special or out of the ordinary; while in the referenced Christian versions in
both Spanish and English, they appear as “the virgin shall conceive”, using the Hebrew word ‫מה‬ ָּ ‫עַ ְּל‬
‛almâh (H5959) for virgin, using Strong's dictionary, with the meaning of: a lass (as veiled or private): -
damsel, maid, virgin; similarly, for the word conceive, it uses for the Castilian and Hebrew versions, the
Hebrew word ‫ הָּ ִּרי הָּ ֶרה‬hâreh hârı ̂y (H2030), which means: from H2029; pregnant: - (be, woman) with
child, conceive, X great; and in the English version it appears for the word conceive, the Hebrew word
‫ הָּ ָּרה‬hârâh (H2029), which means: to be (or become) pregnant, conceive (literally or figuratively): - been,
be with child, conceive, progenitor. Evidently, both, Jewish and Christian translation may fit those original
meanings, but the sign that a virgin becomes pregnant, is really a spectacular or miraculous act, proper of
a sign from the Lord.

Likewise, according to these Verses, the word used for Immanuel, with reference to the Strong dictionary
is ‫( ִּעמָּ נּואל‬H6005), which means, God with us, which can have a figurative connotation, but also a
literal one, but it does refer to an incarnation.

Another important reference is always found in Isaiah, in Chapter 9 Verse 5 of the Tanakh (Verse 6 in
Christian Bibles), as shown below:

40
From the Complete Bible in Hebrew45, the text of the Word of God in Hebrew and its respective translation
into English is as follows:

‫ל־ׁש ְּכ ֵ֑מֹו וַיִּ ְּק ָּ ַ֨רא ְּׁש ָּ֜מֹו ֹּ֠פֶ לֶ א יֹועץ ֙ אֹּ֣ל גִּ ִ֔בֹור‬
ִּ ַ‫רה ע‬
ֵ֖ ָּ ‫ן־לנּו ו ְַּת ִּ ֶׂ֥הי הַ ִּמ ְּש‬
ָּ ִ֔ ַ‫ד־לנּו בן נִּ ת‬
ָּ ַ֗ ַ‫ה ִּכי־יֶ ֹּ֣לֶ ד יֻל‬
:‫י־עֵ֖ד שַ ר־ׁשָּ ַֽלֹום‬ ַ ‫א ֲִּב‬

5 For a child has been born to us, a son given to us, and the authority is upon his shoulder, and the
wondrous adviser, the mighty God, the everlasting Father, called his name, “the prince of peace.”

On the other hand, from another Tanakh source46 (Jewish Publication Society of America, JPS 1917), with
exactly the same Scripture in Hebrew, and its corresponding English translation from the same source, is
as follow:

‫ל־ׁש ְּכ ֵ֑מֹו וַיִּ ְּק ָּ ַ֨רא ְּׁש ָּ֜מֹו ֹּ֠פֶ לֶ א יֹועץ ֙ אֹּ֣ל גִּ ִ֔בֹור א ֲִּבי־‬
ִּ ַ‫רה ע‬
ֵ֖ ָּ ‫ן־לנּו ו ְַּת ִּ ֶׂ֥הי הַ ִּמ ְּש‬
ָּ ִ֔ ַ‫ד־לנּו בַּ֚ן נִּ ת‬
ָּ ַ֗ ַ‫ִּכי־יֶ ֹּ֣לֶ ד יֻל‬
‫ַעֵ֖ד שַ ר־ׁשָּ ַֽלֹום׃‬

For a child is born unto us, a son is given unto us; and the government is upon his shoulder; and his name
is called Pele-joez-el-gibbor Abi-ad-sar-shalom;

Obviously, this transcription of the phonemes from Hebrew to English “Pele-joez-el-gibbor Abi-ad-sar-
shalom”, is not easy to translate, but using Opera's Aria AI tools, the following result is obtained from
what was transcribed directly into English:

“Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace”, what would be in English,
replacing this phrase, the following:

For a child is born unto us, a son is given unto us; and the government is upon his shoulder; and his name
is called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace;

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41
From the translations of the Verse exposed above, this Savior is referred to as Mighty God, therefore, this
Savior has a status of God, according to these scriptures and in accordance with the plurality of God.

Similarly, Chapter 53 of Isaiah, controversial for professing groups of the Jewish religion, where their
leaders, rabbis, and scholars argue that this Chapter refers to the suffering of the Hebrew people,
consequently, the Scripture and its corresponding translation into English, from the same source, will be
observed, to comment based on what is written, as follows47:

.‫ ִּמי נִּ גְּ לָּ תָּ ה‬-‫ עַ ל‬,‫ ִּל ְּׁש ֻמעָּ תנּו; ּוזְּ רֹועַ יְּ הוָּה‬,‫א ִּמי הֶ א ֱִּמין‬

,‫ ַמ ְּראֶ ה‬-‫ וְּ לא הָּ ָּדר; וְּ נִּ ְּראהּו וְּ לא‬,‫תאַ ר לֹו‬-‫ וְּ כַ ש ֶרׁש מאֶ ֶרץ ִּציָּה—לא‬,‫ב ַויַעַ ל כַ יֹונק ְּלפָּ נָּיו‬
.‫וְּ נ ְֶּח ְּמדהּו‬

.‫ נִּ ְּבזֶה וְּ לא חֲׁשַ ְּבנֻהּו‬,‫ּוכ ַמ ְּסתר פָּ נִּ ים ִּממֶ ּנּו‬
ְּ ;‫ ִּאיׁש ַמ ְּכאבֹות וִּ ידּועַ ח ִּלי‬,‫יׁשים‬
ִּ ‫ג נִּ ְּבזֶה ַוח ֲַדל ִּא‬

.‫ּומעֻ ּנֶה‬
ְּ ‫ֱֹלהים‬
ִּ ‫ נָּגּועַ ֻמכה א‬,‫אנ ְַּחנּו חֲׁשַ ְּבנֻהּו‬
ֲ ‫ּומ ְּכאבינּו ְּסבָּ לָּ ם; ַו‬
ַ ,‫ד אָּ כן חֳלָּ ינּו הּוא נָּשָּ א‬

.‫לָּ נּו‬-‫ ּובַ חֲבֻ ָּרתֹו נִּ ְּרפָּ א‬,‫ ְּמ ֻדכָּ א מעֲונתינּו; מּוסַ ר ְּׁשלֹומנּו עָּ לָּ יו‬,‫ה וְּ הּוא ְּמחלָּ ל ִּמ ְּפׁשָּ ענּו‬

.‫ את עֲון כֻ לָּ נּו‬,‫ ִּאיׁש ְּל ַד ְּרכֹו פָּ נִּ ינּו; וַיהוָּה ִּה ְּפגִּ יעַ בֹו‬,‫ו כֻ לָּ נּו כַ צאן תָּ ִּעינּו‬

,‫ּוכ ָּרחל ִּל ְּפני גזְּ זֶיהָּ ֶנאֱלָּ ָּמה; וְּ לא יִּ ְּפתַ ח‬
ְּ ,‫ כַ שֶ ה לַ טֶ בַ ח יּובָּ ל‬,‫ ִּפיו‬-‫ וְּ לא יִּ ְּפתַ ח‬,‫ענֶה‬
ֲ ‫ז נִּ גַש וְּ הּוא ַנ‬
.‫ִּפיו‬

.‫ ִּמפֶ ׁשַ ע עַ ִּמי ֶנגַע לָּ מֹו‬,‫ ִּכי נִּ גְּ זַר מאֶ ֶרץ חַ יִּ ים‬: ַ‫ ּדֹורֹו ִּמי יְּ שֹוחח‬-‫ וְּ אֶ ת‬,‫ּומ ִּמ ְּׁשפָּ ט לֻ קָּ ח‬
ִּ ‫ח מעצֶ ר‬

.‫ וְּ לא ִּמ ְּר ָּמה ְּב ִּפיו‬,‫חָּ ָּמס עָּ שָּ ה‬-‫עָּ ִּׁשיר ְּבמתָּ יו; עַ ל לא‬-‫ וְּ אֶ ת‬,‫ ְּרׁשָּ ִּעים ִּק ְּברֹו‬-‫ט וַיִּ תן אֶ ת‬

,‫ יִּ ְּראֶ ה ז ֶַרע ַיא ֲִּריְך י ִָּּמים; וְּ חפֶ ץ יְּ הוָּה‬,‫ תָּ ִּשים אָּ ׁשָּ ם נ ְַּפׁשֹו‬-‫ֱלי— ִּאם‬
ִּ ‫ הֶ ח‬,‫י וַיהוָּה חָּ פץ ַּד ְּכאֹו‬
.‫ְּביָּדֹו יִּ ְּצלָּ ח‬

‫ הּוא יִּ ְּסבל‬,‫ לָּ ַר ִּבים; ַועֲונתָּ ם‬,‫ יִּ ְּראֶ ה יִּ ְּשבָּ ע— ְּב ַד ְּעתֹו י ְַּצ ִּּדיק צַ ִּּדיק עַ ְּב ִּּדי‬,‫ֲמל נ ְַּפׁשֹו‬
ַ ‫יא מע‬

-‫ וְּ אֶ ת‬,‫ תַ חַ ת אֲׁשֶ ר הֶ ע ֱָּרה לַ מָּ וֶת נ ְַּפׁשֹו‬,‫ֲצּומים יְּ חַ לק ׁשָּ לָּ ל‬ ִּ ‫ ע‬-‫ וְּ אֶ ת‬,‫לֹו בָּ ַר ִּבים‬-‫יב לָּ כן אֲחַ לֶ ק‬
. ַ‫ וְּ לַ פ ְּׁש ִּעים י ְַּפגִּ יע‬,‫ ַר ִּבים נָּשָּ א‬-‫פ ְּׁש ִּעים נִּ ְּמנָּה; וְּ הּוא ח ְּטא‬

1 ‘Who would have believed our report? And to whom hath the arm of the LORD been revealed?
2 For he shot up right forth as a sapling, and as a root out of a dry ground; he had no form nor comeliness,
that we should look upon him, nor beauty that we should delight in him.
3 He was despised, and forsaken of men, a man of pains, and acquainted with disease, and as one from

47
https://mechon-mamre.org/p/pt/pt1053.htm

42
whom men hide their face: he was despised, and we esteemed him not.
4 Surely our diseases he did bear, and our pains he carried; whereas we did esteem him stricken, smitten
of God, and afflicted.
5 But he was wounded because of our transgressions, he was crushed because of our iniquities: the
chastisement of our welfare was upon him, and with his stripes we were healed.
6 All we like sheep did go astray, we turned every one to his own way; and the LORD hath made to light
on him the iniquity of us all.
7 He was oppressed, though he humbled himself and opened not his mouth; as a lamb that is led to the
slaughter, and as a sheep that before her shearers is dumb; yea, he opened not his mouth.
8 By oppression and judgment he was taken away, and with his generation who did reason? For he was
cut off out of the land of the living, for the transgression of my people to whom the stroke was due.
9 And they made his grave with the wicked, and with the rich his tomb; although he had done no violence,
neither was any deceit in his mouth.’
10 Yet it pleased the LORD to crush him by disease; to see if his soul would offer itself in restitution, that
he might see his seed, prolong his days, and that the purpose of the LORD might prosper by his hand:
11 Of the travail of his soul he shall see to the full, even My servant, who by his knowledge did justify the
Righteous One to the many, and their iniquities he did bear.
12 Therefore will I divide him a portion among the great, and he shall divide the spoil with the mighty;
because he bared his soul unto death, and was numbered with the transgressors; yet he bore the sin of
many, and made intercession for the transgressors.

As mentioned before, and given the discussion between Jews and Christians about this Chapter of the
Book of Isaiah, and limiting to what is written in the Word of God, the first thing that comes to mind is the
individual and plural character of the Text and the achievement of a continued and specific act, that is,
One is the one who receives the punishment (individual) and others receive the benefits (plural), given
the realization of that continued and specific act, then, who Is and are the characters that are expressed
here, which is extremely important, given that some Rabbinic Jews, have come to the conclusion that the
individual Subject of whom is spoken, is the people of Israel, and of its sufferings that it has had throughout
history. The one that would make the plural, is the same people of Israel, but the one of the following
generations or of the last one. Consequently, in all this there are serious inconsistencies; because it will
have to be considered that everything that is spoken in this Text is of a process of ‘atonement’, which
would fulfill what is exposed in Leviticus 17:11, which has been exposed before, and that evidently, neither
Israel of the past, nor of the present and nor of the future, and less as ethnic people and nobody on the
planet, could fulfill that ‘expiatory’ function, because if so, there would not have existed the rites for the
atonement, which were done year after year, as in the Law is stated.

In addition, the Lord has placed upon this Person, the punishment for our well-being, and by His wound
we have been healed. Also, in the rite of atonement, it was performed with perfect animals, but no people
on the planet are exempted from transgressions and iniquities (free of sins), which at no time could make
‘acceptable’ a kind of payment of this nature; on the other hand, also that the singular Subject was:

43
‘humbled and did not open his mouth; like a lamb that is led to the slaughter, and like a sheep that is silent
before its shearers; yes, he did not open his mouth’; which would imply that, in the case of the rabbinic
position, Israel would go like a sheep to the slaughter, without opening its mouth, which historically, it is
known that Israel has defended itself from potential and received aggressions, as known for all of us, but
also it is shown as an example of an aggression, the one that happened in the Book of Esther, Chapter 9,
Verses 1 to 3, and its corresponding translation into English, always from the same source, as follows48:

,‫הַ מֶ לֶ ְך וְּ ָּדתֹו‬-‫ אֲׁשֶ ר ִּהגִּ יעַ ְּּדבַ ר‬,‫ ִּב ְּׁשלֹוׁשָּ ה עָּ שָּ ר יֹום בֹו‬,‫ח ֶדׁש א ֲָּדר‬-‫ּוב ְּׁשנים עָּ שָּ ר ח ֶדׁש הּוא‬
ִּ ‫א‬
‫ אֲׁשֶ ר יִּ ְּׁש ְּלטּו‬,‫ וְּ ַנהֲפֹוְך הּוא‬,‫הּודים ִּל ְּׁשלֹוט בָּ הֶ ם‬ ִּ ְּ‫ אֲׁשֶ ר ִּש ְּברּו איְּ בי הַ י‬,‫ בַ יֹום‬:‫ְּלהעָּ שֹות‬
.‫הּודים המָּ ה ְּבשנְּ איהֶ ם‬
ִּ ְּ‫הַ י‬

;‫ ִּב ְּמבַ ְּקׁשי ָּרעָּ תָּ ם‬,‫ ִּל ְּׁשֹלחַ יָּד‬,‫ ְּמ ִּדינֹות הַ מֶ לֶ ְך אֲחַ ְּׁשורֹוׁש‬-‫ ְּבכָּ ל‬,‫הּודים ְּבעָּ ריהֶ ם‬ ִּ ְּ‫ב נִּ ְּקהֲלּו הַ י‬
.‫הָּ עַ ִּמים‬-‫כָּ ל‬-‫נָּפַ ל פַ ְּח ָּּדם עַ ל‬-‫ ִּכי‬,‫עָּ ַמד ִּל ְּפניהֶ ם‬-‫וְּ ִּאיׁש לא‬

-‫ אֶ ת‬,‫ַש ִּאים‬
ְּ ‫ וְּ עשי הַ ְּמלָּ אכָּ ה אֲׁשֶ ר לַ מֶ לֶ ְך— ְּמנ‬,‫שָּ רי הַ ְּמ ִּדינֹות וְּ הָּ אֲחַ ְּׁש ַּד ְּר ְּפנִּ ים וְּ הַ פַ חֹות‬-‫ג וְּ כָּ ל‬
.‫ עֲליהֶ ם‬,‫ ָּמ ְּרּדֳ כַ י‬-‫נָּפַ ל פַ חַ ד‬-‫ ִּכי‬:‫הּודים‬ ִּ ְּ‫הַ י‬

1 Now in the twelfth month, which is the month Adar, on the thirteenth day of the same, when the king’s
commandment and his decree drew near to be put in execution, in the day that the enemies of the Jews
hoped to have rule over them; whereas it was turned to the contrary, that the Jews had rule over them
that hated them;
2 the Jews gathered themselves together in their cities throughout all the provinces of the king Ahasuerus,
to lay hand on such as sought their hurt; and no man could withstand them; for the fear of them was
fallen upon all the peoples.
3 And all the princes of the provinces, and the satraps, and the governors, and they that did the king’s
business, helped the Jews; because the fear of Mordecai was fallen upon them.
And it is their legitimate defense, as it has happened on many other occasions, and it is applauded, but
evidently this action does not fit into the prophecy of Isaiah.

Another important prophecy is the one shown in the Book of Zechariah, specifically in Chapter 9, Verse 9,
with its respective English translation from the same source, as shown below49:

‫ צַ ִּּדיק וְּ נֹוׁשָּ ע הּוא; עָּ נִּ י‬,‫ ִּהּנה ַמ ְּלכְך יָּבֹוא לָּ ְך‬,‫יעי בַ ת יְּ רּוׁשָּ ִּל ַם‬
ִּ ‫ הָּ ִּר‬,‫ ִּציֹון‬-‫ילי ְּמאד בַ ת‬
ִּ ִּ‫ט ג‬
.‫אֲתנֹות‬-‫עַ יִּ ר בֶ ן‬-‫ וְּ עַ ל‬,‫חמֹור‬ֲ -‫וְּ רכב עַ ל‬

48
Esther 9 / Hebrew - English Bible / Mechon-Mamre
49
Zechariah 9 / Hebrew - English Bible / Mechon-Mamre

44
9 Rejoice greatly, O daughter of Zion, shout, O daughter of Jerusalem; behold, thy king cometh unto thee,
he is triumphant, and victorious, lowly, and riding upon an ass, even upon a colt the foal of an ass.

The question to be formulated here for those who hope for their Messiah as a political emancipator is:
Are you really waiting for Him with a humble character like This? Evidently, things don't go like we want
to interpret, but neither as a function of a tradition, but just as it is written in Tanakh.

But this King will also return triumphant, and this is the difference between rabbinical Judaism and
Christianity, for the former, which indeed, only the second coming of the Messiah is taken into account50,
as it is shown in the Book of Zacharias in Chapter 14, with its respective translation into English from the
same source, as shown below51:

:‫א ִהנֵּ ֵׁ֥ה יֵֽ ום־בֵ֖א לַ יהו ֵ֑ה וְ חֻ ַלֵׁ֥ק ְׁשל ֵּלְֵ֖ך ְב ִק ְר ֵּ ֵֽבְך‬

‫ׁשים‬
ֵ֖ ִ ‫גויֵׁ֥ם | ֶ ֵֽאל־יְ ֵֽרּוׁשלַ ִם֘ לַ ִמ ְלחמה ֒ וְ נִ ְל ְכד֣ה ה ִֹּ֗עיר וְ נׁשַ ֙סּו ֙ הַ ב ִָ֣֔תים וְ הַ נ‬
ִ ַ‫בוְ ֵֽאסַ ְפ ִֶ֨תי אֶ ת־כל־ה‬
:‫רת ִמן־ה ִ ֵֽעיר‬
ֵ֖ ֵּ ‫לא יִ כ‬
ֵׁ֥ ‫גולה וְ יֶ ֣תֶ ר ה ָ֔עם‬
ָ֔ ַ‫ִתש ַכ ְֵ֑בנה (כתיב ִתשגַ ְֵ֑לנה) וְ י ָ֞צא ח ֲִצ ַ֚י ה ִעיר ֙ ב‬

:‫ֲמו ְביֵׁ֥ום ְק ֵֽרב‬

ֵ֖ ‫לח‬
ֵֽ ‫גוי ֣ם ה ֵּהֵ֑ם ְכיֵׁ֥ום ִה‬
ִ ַ‫גוְ יצ֣א יְ הו ָ֔ה וְ נִ ְל ַחֵ֖ם ב‬

‫ֵּית ַ֚ים‬
ִ ‫ל־פנֵּ ֵׁ֥י יְ ֵֽרּוׁשלַ ִם֘ ִמקֶ ֶדם ֒ וְ נִ ְבקַ ע ֩ ֶ֨ ַהר הַ ז‬
ְ ַ‫ֲׁשר ע‬
ֶ ֶ֨ ‫ֵּיתים א‬
ִִ֜ ‫ל־הר הַ ז‬
ַ ֶ֨ ַ‫ום־הַ הּוא ע‬
ָ֠ ֵֽ‫דוְ ֵֽע ְמ ֣דּו ַרגְ ל ֣יו בַ י‬
:‫ֲצי הה֛ר צפֵ֖ ונה וְ חֶ ְציו־נֶ ֵַּֽ֥גְ בה‬
ֵׁ֥ ִ ‫ּומׁש ח‬
ֶ֨ ‫ֵּ ֵֽמחֶ ְציו ֙ ִמזְ ר֣חה ו ָ֔י מה גֵּ ֵ֖יא גְ דול ֣ה ְמ ֵ֑אד‬

‫ימֵ֖י עֻ זִ י ֣ה‬
ֵּ ‫כאֲׁשֶ ַ֚ר נ ְַסתֶ ם ֙ ִמ ְפנֵּ ֣י ה ַ ָ֔רעַ ׁש ִב‬
ֵֽ ַ ‫הוְ נ ְַס ֶת֣ם גֵּ ֵֽיא־ה ַ ֹּ֗רי ִ ֵֽכי־י ִַג ֣יעַ גֵּ ֵֽי־ה ִרים֘ אֶ ל־אצַ ל ֒ וְ נ ְַס ֹּ֗ ֶתם‬
:‫ׁשים ִע ֵֽמְך‬
ֵ֖ ִ ‫ל־קד‬
ְ ‫ֱֹלהי כ‬
ַ ָ֔ ‫ֶ ֵֽמלֶ ְך־יְ הּודֵ֑ה ּובא ֙ יְ הו ֣ה א‬

: )‫ווְ הי ֵ֖ה בַ י֣ום הַ הֵ֑ ּוא ֵֽלא־יִ ְהיֶ ֣ה אָ֔ ור יְ ק ֵ֖רות וְ ִקפ ֵֽאון (כתיב יְ ִקפ ֵֽאון‬

:‫ֶה־אור‬
ֵֽ ‫ֵֽת־ע ֵֶ֖רב ִ ֵֽי ְהי‬
ֶ ‫ליהוֵ֖ה לא־י֣ום וְ לא־ל ֵ֑יְ לה וְ הי ֵׁ֥ה ְל ֵּע‬
ֵֽ ַ ‫דע‬
ֵׁ֥ ַ ‫זוְ הי ֣ה יֵֽ ום־אֶ ֹּ֗חד ה֛ ּוא יִ ּו‬

‫מוני וְ חֶ ְצי ֵ֖ם אֶ ל־הַ י ֣ם‬

ָ֔ ִ ‫ירּוׁש ָ֔לַ ִם חֶ ְציֹּ֗ם אֶ ל־הַ ים ֙ הַ קַ ְד‬
֣ ‫חוְ הי ֣ה | בַ י֣ום הַ ֹּ֗הּוא יֵּ ְֵֽצאַּ֚ו ַ ֵֽמיִ ם־חַ יִ ים ֙ ִמ‬
:‫ה ַ ֵֽאח ֲֵ֑רון בַ ַ ֵׁ֥קיִ ץ ּובַ ֵ֖ח ֶרף ִ ֵֽי ְהיֶ ֵֽה‬

50
https://www.myjewishlearning.com/article/zechariah-chapter-14-calamity-and-redemption/
51
https://www.chabad.org

45
 ‫חד‪:‬‬
‫ּוׁש ֵׁ֥מו אֶ ֵֽ‬
‫טוְ הי ֵ֧ה יְ הו ֛ה ְל ֶמֵ֖לֶ ְך עַ ל־כל־הא ֵֶ֑רץ בַ י֣ום הַ ֹּ֗הּוא ִ ֵֽי ְהיֶ ֵ֧ה יְ הו ֛ה אֶ חֵ֖ד ְ‬

‫כעֲרבה ֙ ִמגֶ ֣בַ ע ְל ִר ָ֔מון נֶ ֵַּ֖֥גֶב יְ ֵֽרּוׁשל ֵ֑ ִם ְו ֵֵֽֽראֲמה ֩ וְ י ְֵֽׁש ֶ֨בה תַ ְח ִ֜ ֶתיה ְל ִמ ַש֣עַ ר ִבנְ י ִֹּ֗מן‬
‫י יִ ֶ֨סוב כל־הא ֶַ֚רץ ֵֽ‬
‫ּומגְ ַד֣ל ֲחנַנְ ֵָּ֔אל ַעֵ֖ד יִ ְק ֵּ ֵׁ֥בי הַ ֶ ֵֽמלֶ ְך‪:‬‬
‫ד־ׁש֣עַ ר הַ ִפ ִנָ֔ים ִ‬
‫ַ‬ ‫ה ִראׁשון ֙ עַ‬
‫ד־מ ָ֞קום ׁשַ ַ֚עַ ר ֵֽ‬
‫ְ‬ ‫עַ‬

‫בטַ ח‪:‬‬
‫ל ִם ל ֶ ֵֽ‬
‫לא ִ ֵֽי ְהיֶה־עֵ֑ וד וְ י ְֵֽׁשבֵׁ֥ה יְ ֵֽרּוׁש ַ ֵ֖‬
‫יאוְ י ְׁ֣שבּו ָ֔בּה וְ ֵּח ֵֶ֖רם ֣‬

‫ֲׁשר יִ ג ַ֚ף יְ הוה ֙ אֶ ת־כל־ה֣עַ ִָ֔מים א ֲֶׁשֵׁ֥ר צ ְבאֵ֖ ּו עַ ל־יְ ֵֽרּוׁשל ֵ֑ ִם ה ֵּמ֣ק |‬
‫יבוְ ז֣את | ִ ֵֽת ְהיֶ ֣ה הַ מַ ג ֵֹּּ֗פה א ֶ֨ ֶ‬
‫יהם‪:‬‬
‫ּולׁשונֵ֖ו ִת ַמֵׁ֥ק ְב ִפ ֶ ֵֽ‬
‫יהן ְ‬
‫ל־רגְ ָ֔ליו וְ עֵּ יניו ֙ ִת ַמ ְ֣קנה ְב ֵֽח ֵּר ָ֔ ֶ‬
‫ַ‬ ‫ְבׂש ֹּ֗רו וְ הּוא ֙ ע ֵּמ֣ד עַ‬

‫תה י ֵ֖דו עַ ל־‬

‫ֵֽל ֵׁ֥‬
‫ּומת־יְ הו ֛ה ַרבֵ֖ה ב ֶהֵ֑ם וְ הֶ ח ֱִזֹּ֗יקּו ִאיׁש יַ ֣ד ֵּר ָ֔ ֵּעהּו וְ ע ְ‬
‫יג וְ היה ֙ בַ י֣ום הַ ָ֔הּוא ִ ֵֽת ְהיֶ ֵ֧ה ְמ ֵֽה ַ‬
‫יַ ֵׁ֥ד ֵּר ֵּעֵֽהּו‪:‬‬

‫ּובג ִ ֵ֖דים ל ֵׁ֥רב ְמ ֵֽאד‪:‬‬

‫גויִ֜ם ס ִֹּ֗ביב זהֵׁ֥ב ו ֶכ֛סֶ ף ְ‬
‫ירּוׁשל ֵ֑ ִם וְ אֻ סַ ף ֩ ֶ֨ ֵּחיל כל־הַ ִ‬
‫הּודה ִתל ֵּחֵ֖ם ִב ֵֽ‬
‫ָ֔‬ ‫יד וְ ֶ֨ ַגם־יְ‬

‫חנ֣ות ה ֵּהֵ֑מה‬
‫ח ָ֔מור וְ ֶ֨כל־הַ ְבהֵּ ָ֔מה א ֲֶׁשֵׁ֥ר ִ ֵֽי ְהיֶ ֵ֖ה בַ ַ ֵֽמ ֲ‬
‫ה ֲ‬
‫טווְ ֶ֨ ֵּכן ִ ֵֽת ְה ֶיִ֜ה ַמג ֵַּפ֣ת הַ ֹּ֗סּוס הַ פֶ ֶ֙רד ֙ הַ גמ֣ל וְ ַ ֵֽ‬
‫כַ מַ גֵּפֵ֖ה הַ ֵֽזאת‪:‬‬

‫גויָ֔ם הַ ב ִ ֵ֖אים עַ ל־יְ ֵֽרּוׁשל ֵ֑ ִם וְ ע ָ֞לּו ִמ ֵּדֵ֧י ׁשנ ֣ה ְבׁשנֹּ֗ה ְל ִ ֵֽה ְׁשתַ חֲות ֙‬
‫טזוְ היֹּ֗ה כל־הַ נותר ֙ ִמכל־הַ ִ‬
‫ת־חֵׁ֥ג הַ סֻ ֵֽכות‪:‬‬
‫ַ‬ ‫ְל ֶמ ֙לֶ ְך ֙ יְ הו ֣ה ְצבאָ֔ ות וְ ל ֵ֖חג אֶ‬

‫ֲלה ֵּמ ֵֶּ֨את ִמ ְׁש ְפחַ֚ות הא ֶ֙רץ ֙ אֶ ל־יְ ֵֽרּוׁש ָ֔לַ ִם ְל ִ ֵֽה ְׁש ַ ֵֽתחֲוָ֔ת ְל ֶמֵ֖לֶ ְך יְ הו ֣ה ְצבאֵ֑ ות‬
‫ֲׁשר ֵֽלא־יַ ֵֽע ִ֜ ֶ‬
‫יז ָ֠ ְוהיה א ֶ֨ ֶ‬
‫יהֵ֖ם יִ ְהיֶ ֵׁ֥ה הַ גֵֽׁשֶ ם‪:‬‬
‫לא עֲלֵּ ֶ‬
‫וְ ֵׁ֥‬

‫ֲׁשר יִ ג ַ֚ף יְ הוה ֙ אֶ ת־‬

‫יהֵ֑ם ִ ֵֽת ְהיֶ ֣ה הַ מַ ג ֵֹּּ֗פה א ֶ֨ ֶ‬
‫לא עֲלֵּ ֶ‬
‫לא באֵ֖ה וְ ֣‬
‫א־תע ֲֶל֛ה וְ ֵׁ֥‬
‫ם־מ ְׁש ֶ֨ ַפחַ ת ִמ ְצ ַרֵ֧יִ ם ל ַ ֵֽ‬
‫ִ‬ ‫יח וְ ִא‬
‫ת־חֵׁ֥ג הַ סֻ ֵֽכות‪:‬‬
‫ַ‬ ‫לא יַ ֵֽע ֲָ֔לּו ל ֵ֖חג אֶ‬
‫גוים אֲׁשֶ ר ֙ ֣‬
‫הַ ִָ֔‬

‫ת־חֵׁ֥ג הַ סֻ ֵֽכות‪:‬‬
‫ַ‬ ‫לא יַ ֵֽע ֲָ֔לּו ל ֵ֖חג אֶ‬
‫גויָ֔ם אֲׁשֶ ר ֙ ֣‬
‫יט זֵׁ֥את ִ ֵֽת ְהיֶ ֵ֖ה חַ ַט ֣את ִמ ְצרֵ֑יִ ם וְ חַ טַ את ֙ כל־הַ ִ‬

‫ליהו ֵ֑ה וְ הי ַ֚ה הַ ִסירות ֙ ְב ֵּב֣ית יְ הו ָ֔ה כַ ִמזְ ר ִ ֵ֖קים ִל ְפנֵּ ֵׁ֥י‬
‫ל־מ ִצל֣ ות הַ ָ֔סּוס ֵ֖ק ֶדׁש ַ ֵֽ‬
‫ְ‬ ‫כ בַ י֣ום הַ ֹּ֗הּוא ִ ֵֽי ְה ֶיה ֙ עַ‬
‫הַ ִמזְ ֵּ ֵֽבחַ ‪:‬‬

‫‪46‬‬
‫הם‬
ֵ֖ ֶ ‫ל ְקחֵׁ֥ ּו ֵּמ‬
ֵֽ ְ‫ליהו ֣ה ְצבאָ֔ ות ּוב ֙אּו ֙ כל־הַ ז ְ֣ב ִָ֔חים ו‬
ֵֽ ַ ‫יהּודה ק ֶדׁש‬
ֹּ֗ ‫ּוב‬
ֵֽ ִ ‫ירּוׁש ִ֜לַ ִם‬
ֵֽ ‫ל־סיר ִב‬
ִֶ֨ ‫כא ָ֠ ְוהיה כ‬
:‫ּוב ְשל֣ ּו ב ֶהֵ֑ם וְ ֵֽלא־יִ ְה ֶ֨ ֶיה ְכנַ ֵֽע ֲִנֵׁ֥י ע֛ וד ְבבֵּ ית־יְ הוֵׁ֥ה ְצבאֵ֖ ות בַ יֵׁ֥ום הַ ֵֽהּוא‬
ִ

1 Behold! A day of the Lord is coming, and your plunder shall be shared within you.
2 And I will gather all the nations to Jerusalem to wage war; and the city shall be captured, and the houses
shall be plundered, and the women shall be ravished, and half the city shall go forth into exile-and the
rest of the people shall not be cut off from the city.
3 And the Lord shall go forth and wage war with those nations, like the day he waged war on the day of
the battle.
4 And on that day His feet shall stand on the Mount of Olives, which is before Jerusalem from the east.
And the Mount of Olives shall split in the midst thereof-toward the east and toward the west-a very great
valley. And half the mountain shall move to the north, and half of it to the south.
5 And you shall flee to the valley of the mountains, for the valley of the mountains shall reach Azal. And
you shall flee as you fled because of the earthquake, in the days of Uzziah the King of Judah. And the Lord,
my God, shall come; all holy ones with you.
6 And it shall come to pass on that day that there shall be no light, only disappearing light and thick
darkness.
7 And it shall be one day that shall be known to the Lord, neither day nor night; and it shall come to pass
that at eventide it shall be light.
8 And it shall come to pass on that day that spring water shall come forth from Jerusalem; half of it to the
eastern sea, and half of it to the western sea; in summer and in winter it shall be.
9 And the Lord shall become King over all the earth; on that day shall the Lord be one, and His name one.
10 The whole earth shall be changed to be like a plain, from the hill of Rimmon in the south of Jerusalem;
but it [Jerusalem] will be elevated high and remain in its old place; from the gate of Benjamin to the place
of the first gate, until the corner gate, and from the tower of Hananel until the king’s wine-cellars.
11 And they shall dwell therein, and there shall be no more destruction; but Jerusalem shall dwell in safety.
12 And this shall be the plague wherewith the Lord will smite all the nations who besieged Jerusalem; his
flesh will waste away while he still stands on his feet; his eyes will waste away in their sockets, and his
tongue shall waste away in his mouth.
13 And it will come to pass on that day that there will be great consternation, sent by the Lord upon them;
each one shall seize the hand of the other, and his hand shall rise up against the hand of the other.
14 Yea, even Judah will fight against Jerusalem! And the wealth of all the nations round about-gold and
silver and apparel-will be gathered in very great abundance.
15 And so will be the plague of the horses, the mules, the camels, the donkeys, and all the animals that
are in those camps, similar to this plague.
16 And it will come to pass that everyone left of the nations who came up against Jerusalem will go up
from year to year to prostrate himself to the King, the Lord of Hosts, and to celebrate the festival of
Tabernacles.

47
17 And it shall be that whoever of all the families of the earth does not go up to Jerusalem to prostrate
himself to the King, the Lord of Hosts-upon them there shall be no rain.
18 And if the family of Egypt does not go up and does not come, it shall not [rain] upon them. The plague
[on Egypt] will be [the same as] that with which the Lord will plague the nations who do not go up to
celebrate the festival of Tabernacles.
19 Such will be the punishment of Egypt and the punishment of all the nations who do not go up to
celebrate the festival of Tabernacles.
20 On that day there will be upon the bells of the horses, “holy to the Lord”; and the pots in the House of
the Lord will be like the sprinkling bowls before the altar.
21 Yea, every pot in Jerusalem and in Judah will be holy to the Lord of Hosts, and all who sacrifice will
come and take of them and cook in them; and there will no longer be a trafficker in the House of the Lord
of Hosts on that day.

Another important quote about the coming of the Savior is precisely in the Book of Daniel, which, although
in the Tanakh he is not considered a prophet by rabbinic Jews, for various reasons, for believers in Jesus,
he is considered a prophet and among them, one of those with the higher prophetic content.

The reference is found in Chapter 9, verses 24 to 27, with its respective translation into English from the
same source52, as shown below:

24

]‫[ּולהָּ תֵ֤ם‬
ְּ )‫ׁשָך ְּלכַ ַ֨לא הַ ָּ֜ ֶפׁשַ ע (ולחתם‬ ֶ ַ֗ ‫ל־עֹּ֣יר קׇ ְּד‬
ִּ ַ‫תְך ַעַֽל־עַ ְּמָךֹּ֣ ׀ וְּ ע‬ ֶׂ֥ ַ ‫ׁשָּ בֻ ִַּ֨עים ִּׁש ְּב ִָּּ֜עים נ ְֶּח‬
‫ׁשחַ ֶׂ֥ק ֶדׁש‬
ֵ֖ ‫ּולהָּ ִּ ֵ֖ביא ֶצ ֶֹּ֣דק ַֽעלָּ ִּמֵ֑ים וְּ לַ ְּחתם ֙ חָּ זֹֹּ֣ון וְּ נ ִִָּּ֔ביא וְּ ִּל ְּמ‬
ְּ ‫ּולכַ פֹּ֣ר עָּ ִ֔ון‬
ְּ ]֙ ‫(חטאות) [חַ טָּ את‬
‫ׇ ַֽק ָּד ִּ ַֽׁשים׃‬
25

‫ד־מ ִּׁשֹּ֣יחַ נ ִָּּגִ֔יד ׁשָּ בֻ ִּעֵ֖ים ִּׁש ְּב ָּע ֵ֑ה‬

ָּ ַ‫וְּ ת ַ ַ֨דע וְּ תַ ְּש ָּ֜כל ִּמן־מ ָּצֹּ֣א ָּד ַָּ֗בר ְּלהָּ ִּׁשיב ֙ וְּ ִּל ְּבנֵֹ֤ות יְּ ַֽרּוׁשָּ לַ ִּ֙ם ֙ ע‬
‫ּובצֵ֖ ֹוק הָּ ִּע ִּ ַֽתים׃‬ ְּ ‫ּוׁש ַנַ֗יִּ ם תָּ ׁשּוב ֙ וְּ נִּ ְּבנְּ תָּ ה ֙ ְּרחֹּ֣ ֹוב וְּ חָּ ִ֔רּוץ‬
ְּ ‫וְּ ׁשָּ בֻ ִָּ֞עים ִּׁש ִּשֹּ֣ים‬
26

֙ ‫ׁשיחַ וְּ אֹּ֣ין לֵ֑ ֹו וְּ הָּ ִַּ֨עיר וְּ הַ ָּ֜ק ֶדׁש ַֹּ֠י ְּׁש ִֹּּ֠חית ַע ֹּ֣ם נ ִָּּגֵ֤יד הַ בָּ א‬
ֵ֖ ִּ ‫רת ָּמ‬
ֶׂ֥ ָּ‫ּוׁש ַנִ֔יִּ ם יִּ כ‬
ְּ ‫וְּ אַ חֲרֵ֤י הַ שָּ בֻ ִּעים ֙ ִּׁש ִּשֹּ֣ים‬
‫ֱרצֶ ת ׁשמ ַֽמֹות׃‬ ֵ֖ ֶ ‫שטֶ ף וְּ עַ ד ֙ ֹּ֣קץ ִּמ ְּלחָּ ִ֔ ָּמה ֶנח‬ ֶ ִ֔ ַ‫וְּ ִּקצֹּ֣ ֹו ב‬
27

52
https://www.sefaria.org/Daniel.9.27?lang=bi&with=Lexicon&lang2=en

48
‫קּוצים ֙ ְּמׁש ִ֔מם‬
ִּ ‫ּומנְּ ַ֗ ָּחה וְּ ַ֨ ַעל ְּכנַ ֵָּ֤֤ף ִּׁש‬
ִּ ‫ַׁש ִּבֹּ֣ית ׀ ֶזֹּ֣בַ ח‬
ְּ ‫ֲצי הַ שָּ ָּ֜בּועַ י‬
ִַּ֨ ‫וְּ ִּהגְּ ִּ ֶׂ֥ביר ְּב ִּ ָ֛רית לָּ ַר ִּ ֵ֖בים ׁשָּ בֹּ֣ ּועַ אֶ ָּחֵ֑ד ַוח‬
{‫תְך עַ ל־ׁש ַֽמם׃}ס‬
ֵ֖ ַ ‫וְּ עַ ד־כָּ לָּ ה ֙ וְּ נֶ ֹּ֣ח ֱָּר ִ֔ ָּצה ִּת‬

24
Seventy weeks are decreed upon thy people and upon thy holy city, to finish the transgression, and to
make an end of sin, and to forgive iniquity, and to bring in everlasting righteousness, and to seal vision
and prophet, and to anoint the most holy place.

25
Know therefore and discern, that from the going forth of the word to restore and to build Jerusalem unto
one anointed, a prince, shall be seven weeks; and for threescore and two weeks, it shall be built again,
with broad place and moat, but in troublous times.

26
And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people
of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and
unto the end of the war desolations are determined.

27
And he shall make a firm covenant with many for one week; and for half of the week he shall cause the
sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth
appalment; and that until the extermination wholly determined be poured out upon that which causeth
appalment.’

For Rabbinic Jews, this entire paragraph of the Tanakh, which although, they agree on the times of
fulfillment of the prophecy, that is, a period of 490 years, they do not refer to a Savior, but to other
historical situations and other people; and for the spectrum of time, they interpret the prophecy starting
from the destruction of the first Temple of the Lord in Jerusalem to the destruction of the second, with
events that according to them have already happened53, however, the work carried out by some Christian
eschatologists on this prophecy, and the historical references, and the adjustments for lunar-solar years
of the Jewish calendars, including the sum of double months, which give with good accuracy, as well as a
clearer panorama54, but totally different from the Jewish interpretations, of the years-dates involved for
the appearance of the Savior (Anointed or Messiah) and His death, and which also shows that after the

53
Jews for Judaism | Daniel 9 - A True Biblical Interpretation
54
What is the correct calculation of the 70 weeks of Daniel? — Sir Robert Anderson & Harold Hoehner Errors |
NeverThirsty

49
appearance of the Savior, the Temple will be destroyed.

But what will be the true interpretation? In personal judgment, it is undeniable that all these debates go
a little off the branches and not to the main essence, because for some Rabbinic Jews, it is involved for
the fulfillment of this prophecy, from the destruction of the first Temple (which is not what the Biblical
Text indicates), including in their analysis king Agrippa, considered the last king of Israel, who was also
killed, fulfilling, according to them, part of this prophecy, and that other commentators also mention two
priests ‘anointed’ at that time, who were ‘retired or killed’, until the destruction of the second Temple,
fulfilling the 70 weeks; and that in addition, this Rabbinic study highlights, the non-fulfillment of the
fundamental of it, because it expresses… ‘This prophecy also included a description of the events that
would develop if the Jewish people did not repent adequately.’ What is the problem? The problem is that
what is prophesied, which is what truly matters and by the way, does not present any condition… yes,
none, they consider it a description of events that would develop if the Jewish people did not repent
adequately. And what was that event? It is found in verse 24 as it shown as follows:

24
Seventy weeks are decreed upon thy people and upon thy holy city, to finish the transgression, and to
make an end of sin, and to forgive iniquity, and to bring in everlasting righteousness, and to seal vision
and prophet, and to anoint the most holy place.

Was this prophecy fulfilled according to rabbinic Jewish interpretation? No, it was not fulfilled, then,
according to the Word of God (Tanakh), in Deuteronomy Chapter 18 and Verse 22 (with its respective
English translation from the same source55), if the prophecy was not fulfilled, it would be something that
God has not spoken, as shown below:

‫א־ד ְּב ֵ֖רֹו‬

ִּ ‫ָּבא הֹּ֣ ּוא הַ ָּּד ִָּ֔בר א ֲֶׁשֶׂ֥ר ַֽל‬
ִ֔ ‫לא י‬
ֹּ֣ ְּ‫א־י ְּהיֶ ֵ֤ה הַ ָּּדבָּ ר ֙ ו‬
ַֽ ִּ ‫כבאֲׁשֶ ר ּ֩ יְּ ַד ַ֨בר הַ ּנ ִָָּּּ֜ביא ְּבׁשֹּ֣ם יְּ ה ָֹּו ַ֗ה וְּ ל‬
‫לא תָּ גֵּ֖ור ִּמ ֶ ַֽמּנּו‬ ֶׂ֥ ‫יְּ הֹוָּ ֵ֑ה ְּבזָּדֹון ֙ ִּּד ְּב ֹּ֣רֹו הַ ּנ ִִָּּ֔ביא‬:

22 If the prophet speaks in the name of the Lord, and the thing does not occur and does not come about,
that is the thing the Lord did not speak. The prophet has spoken it wantonly; you shall not be afraid of
him.

But was the prophecy not fulfilled? The prophecy was almost fulfilled, since only 69 out 70 weeks have
occurred, but not in the way that Rabbinic Jews express it, because the question is how can transgression
be ended, and sin be put to an end, and iniquity be forgiven, and eternal justice be brought, and the
most sacred place be anointed? Of course, for someone who expects more a political emancipation and
whose emancipator is a political leader, that is, to be able to live in peace and security in their land,
performing their rites, so that God may forgive their transgressions through sacrifices and live with the
Lord… culturally speaking would be fine, but given that according to the Law, one could only enter the

55
https://www.chabad.org

50
Holy of Holies, in other words, the Most Holy Place or the presence of God, not the Temple in general,
one could only do that once a year, and only the high priest could do it; well then, this prophecy would
have no answer outside of a Savior who grants that redemption and salvation, who by His means and
death, in one specific act, as expressed in the Book of Leviticus 17:11, gave His blood or anointed the Holy
of Holies, or the Most Holy Place, to be able to have free access to the permanent and eternal presence
of God; and by being able to have that access, by doing so, the veil of the Temple would no longer have
any reason to be, and hence its rupture; which occurred precisely at the moment of the death of the
‘Anointed One’, that is, Jesus of Nazareth; which is only recorded in the New Testament; but that ‘limiting’
testimony, does not deny in any way, the veracity of the event, since the Gospels were written when most
of the eyewitnesses were still alive to refute any obvious error. With this, the way to the Holy of Holies
was open for all people, for all times, therefore, ‘eternal’, the same for Jews and Gentiles through Him.

Of course, in the New Testament interpretation, at the date of the death of the Savior/Redeemer, only 69
of the 70 weeks would have been fulfilled, leaving only the last one, which will not be fulfilled until the
end of time, as is also expressed in the Book of Daniel and which will be commented on at the end of this
work.

Now, it has been seen through what has been exposed in this work, the plurality of God and the divinity
of this Savior has been commented on, to move on to the Texts of the New Testament, to comment on
this ‘Anointed One’, who can be none other than Jesus of Nazareth; starting from the genealogy of Jesus
as recorded in the Gospel of Matthew, in Chapter 1, which, as expressed in the Tanakh, must be part of
the genealogy of David, as shown below:

KJV1789.

Mat 1:1 The book of the generation of Jesus Christ, the son of David, the son of Abraham.
Mat 1:2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;
Mat 1:3 And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;
Mat 1:4 And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;
Mat 1:5 And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;
Mat 1:6 And Jesse begat David the king; and David the king begat Solomon of her that had been the wife
of Urias;
Mat 1:7 And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;
Mat 1:8 And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;
Mat 1:9 And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;
Mat 1:10 And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;
Mat 1:11 And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:
Mat 1:12 And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat
Zorobabel;
Mat 1:13 And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;
Mat 1:14 And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;
Mat 1:15 And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;

51
Mat 1:16 And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
Mat 1:17 So all the generations from Abraham to David are fourteen generations; and from David until
the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto
Christ are fourteen generations.
Mat 1:18 Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to
Joseph, before they came together, she was found with child of the Holy Ghost.
Mat 1:19 Then Joseph her husband, being a just man, and not willing to make her a publick example, was
minded to put her away privily.
Mat 1:20 But while he thought on these things, behold, the angel of the Lord appeared unto him in a
dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is
conceived in her is of the Holy Ghost.
Mat 1:21 And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people
from their sins.
Mat 1:22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet,
saying,
Mat 1:23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name
Emmanuel, which being interpreted is, God with us.
Mat 1:24 Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto
him his wife:
Mat 1:25 And knew her not till she had brought forth her firstborn son: and he called his name JESUS.

It is important to note in the Verse 20, which will be seen in the KJV1789 and RV1909 versions with their
references to the Greek, as follows:

Mat 1:20 ButG1161 while heG846 thoughtG1760 on these things,G5023 behold,G2400 the angelG32 of the
LordG2962 appearedG5316 unto himG846 inG2596 a dream,G3677 saying,G3004 Joseph,G2501 thou sonG5207 of
David,G1138 fearG5399 notG3361 to takeG3880 unto thee MaryG3137 thyG4675 wife:G1135 forG1063 that which is
conceivedG1080 inG1722 herG846 isG2076 ofG1537 the HolyG40 Ghost.G4151

Mat 1:20 YG1161 pensandoG1760 élG846 en estoG5023, he aquíG2400 el ángelG32 del SeñorG2962 leG846
apareceG5316 enG2596 sueñosG3677, diciendoG3004: JoséG2501, hijoG5207 de DavidG1138, noG3361 temasG5399
de recibirG3880 á MaríaG3137 tuG4675 mujerG1135, porqueG1063 loG3588 que enG1722 ellaG846 es
engendradoG1080, delG1537 EspírituG4151 SantoG40 esG2076.

The word used in both versions for conceived is γεννάω, gennaō (G1080), which means, according to
Strong’s dictionary, to procreate, properly by the father, but by extension of the mother; giving in other
words, the authorship of this pregnancy, literally and exclusively, to God, in the Person of the Holy Spirit.
As for the Davidic genealogy, it is interpreted, that the line of succession is what has been respected rather
than being a literally descendant of David, thus, the divine character is maintained, as exposed, in this
regard, in the Book of the Psalms, which is shown in Hebrew with its respective translation into English

52
from the same source56, as follows:

:‫ ִּמזְּ מֹור‬,‫א ְּל ָּדוִּ ד‬

‫ הֲדם ְּל ַרגְּ לֶ יָך‬,‫אָּ ִּׁשית איְּ בֶ יָך‬-‫עַ ד‬ ;‫ימינִּ י‬

ִּ ‫ׁשב ִּל‬--‫ לַ אדנִּ י‬,‫נְּ אֻ ם יְּ הוָּה‬

1 A Psalm of David. {N}

The LORD saith unto my lord: 'Sit thou at My right hand, until I make thine enemies thy footstool.'

They are also presented in the referenced versions in English (KJV1789) and in Spanish (RV1909), as
follows:

Psa 110:1 A PsalmH4210 of David.H1732 The LORDH3068 saidH5002 unto my Lord,H113 SitH3427 thou at my
right hand,H3225 untilH5704 I makeH7896 thine enemiesH341 thy footstool.H1916 H7272

Psa 110:1 SalmoH4210 de DavidH1732. JEHOVÁH3068 dijoH5002 á mi SeñorH113: SiéntateH3427 á mi

diestraH3225, en tanto que pongo tus enemigosH341 por estradoH1916 de tus piesH7272.

As can be seen, if the Messiah were in fact a direct descendant of king David, in no case would king David
call him Lord.

In this sense, the explanation given by the apostle John, in the Gospel that bears his name, in Chapter 1,
in the first five verses, becomes more timely or specific, taking it with its references to the original Greek,
starting with the interlinear Greek, Greek-English57, which takes the first meaning of the Strong’s
dictionary in English (with its respective translation to Spanish and Portuguese with adjustments is
included), to the referenced versions in English and Spanish are presented too, as shown below:

56
https://mechon-mamre.org/p/pt/pt26b0.htm
57
Taken from the e-Sword App.

53
Joh 1:1
εν αρχη ην ο λογος και ο
G1722 G746 G2258 G3588 G3056 G253 G3588
PREP N-DSF V-IXI-3S T-NSM N-NSM 2 T-NSM
ἔν ἀρχή εἰμί ὁ λόγος CONJ ὁ
in a commencement was / were the something said καί the
en un comienzo estaba lo algo dicho and lo
em um começo era o algo dito y o
e

λογος ην προς τον θεον και θεος

G3056 G2258 G4314 G3588 G2316 G253 G2316
N-NSM V-IXI-3S PREP T-ASM N-ASM 2 N-NSM
λόγος εἰμί πρός ὁ θεός CONJ θεός
something said was/were forward to the god καί god
algo dicho estaba hacia o a el dios and dios
algo dito era para o deus y deus
e

ην ο λογος
G2258 G3588 G3056
V-IXI-3S T-NSM N-NSM
εἰμί ὁ λόγος
was/were the something said
era lo algo dicho
era o algo dito

Joh 1:2
ουτος ην εν αρχη προς τον θεον
G3778 G2258 G17 G746 G4314 G3588 G2316
D-NSM V-IXI-3S 22 N-DSF PREP T- N-ASM
οὗτος εἰμί PRE ἀρχή πρός ASM θεός
a commencement forward to ὁ
P
this / was/w god
that ere ἔν un comienzo hacia o a the dios
este estaba in um começo para el deus
esse era en o
em

Joh 1:3
παντα δι αυτου εγενετο και χωρις αυτου
G3956 G1223 G846 G1096 G2532 G5565 G846
A-NPN PREP P-GSM V-2ADI-3S CONJ ADV P-GSM
πᾶς διά αὐτός γίνομαι καί χωρίς αὐτός
all through he, she, it to cause to be and at a space he, she, it
todo a través él, ella, causa de ser y a un él, ella,
todo através eso causa de ser e espacio eso

54
 ele, ela, para um ele, ela,
isso espaço isso

εγενετο ουδε εν ο γεγονεν

G1096 G3761 G1520 G3739 G1096
V-2ADI-3S ADV A-NSN R-NSN V-2RAI-3S
γίνομαι οὐδέ εἷς ὅς γίνομαι
to cause to be not however one who, which to cause to be
causa de ser no sin uno quien, del que causa de ser
causa de ser embargo um quem, de que causa de ser
não
entretanto

Joh 1:4
εν αυτω ζωη ην και η ζωη
G1722 G846 G2222 G2258 G2532 G358 G222
PREP P-DSM N-NSF V-IXI- CONJ 8 2
ἔν αὐτός ζωή 3S καί T-NSF N-NSF
in he, she, it life εἰμί and ὁ ζωή
en él, ella, vida I was y the life
em eso vida yo fui e la vida
ele, ela, eu a vida
isso era

ην το φως των ανθρωπων

G2258 G3588 G5457 G3588 G444
V-IXI- T-NSN N-NSN T-GPM N-GPM
3S ὁ φῶς ὁ ἄνθρωπος
εἰμί the luminousness the man
I was la luminosidad lo hombre
yo fui a brilho o homem
eu
era

Joh 1:5
και το φως εν τη σκοτια φαινει
G253 G358 G5457 G1722 G3588 G4653 G5316
2 8 N-NSN PREP T-DSF N-DSF V-PAI-3S
CONJ T-NSN φῶς ἔν ὁ σκοτία φαίνω
καί ὁ luminousness in the dimness to lighten
and the luminosidad en la oscuridad brillar
y la brilho em a escuridão iluminar
e o

και η σκοτια αυτο ου κατελαβεν

G253 G358 G4653 G846 G3756 G2638
2 8 N-NSF P-ASN PRT-N V-2AAI-3S

55
 CONJ T-NSF σκοτία αὐτός οὐ καταλαμβάνω
καί ὁ dimness he, she, it no, not to take eagerly
and the oscuridad él, ella, no tomar con ansias
y la escuridão eso não tomar
e a ele, ela, ansiosamente
isso

Joh 1:1 InG1722 the beginningG746 wasG2258 theG3588 Word,G3056 andG2532 theG3588 WordG3056 wasG2258
withG4314 God,G2316 andG2532 theG3588 WordG3056 wasG2258 God.G2316
Joh 1:2 The sameG3778 wasG2258 inG1722 the beginningG746 withG4314 God.G2316
Joh 1:3 All thingsG3956 were madeG1096 byG1223 him;G846 andG2532 withoutG5565 himG846 was notG3761 any
thingG1520 madeG1096 thatG3739 was made.G1096
Joh 1:4 InG1722 himG846 wasG2258 life;G2222 andG2532 theG3588 lifeG2222 wasG2258 theG3588 lightG5457 of
men.G444
Joh 1:5 AndG2532 theG3588 lightG5457 shinethG5316 inG1722 darkness;G4653 andG2532 theG3588 darknessG4653
comprehendedG2638 itG846 not.G3756

Joh 1:1 ENG1722 el principioG746 eraG2258 elG3588 VerboG3056, yG2532 elG3588 VerboG3056 eraG2258 conG4314
DiosG2316, yG2532 elG3588 VerboG3056 eraG2258 DiosG2316.
Joh 1:2 EsteG3778 eraG2258 enG1722 el principioG746 conG4314 DiosG2316.
Joh 1:3 TodasG3956 las cosas porG1223 élG846 fueron hechasG1096; yG2532 sinG5565 élG846 nadaG3761 G1520 de
lo queG3739 es hechoG1096, fué hechoG1096.
Joh 1:4 EnG1722 élG846 estabaG2258 la vidaG2222, yG2532 laG3588 vidaG2222 eraG2258 laG3588 luzG5457 de
losG3588 hombresG444.
Joh 1:5 YG2532 laG3588 luzG5457 enG1722 lasG3588 tinieblasG4653 resplandeceG5316; masG2532 lasG3588
tinieblasG4653 noG3756 laG846 comprendieronG2638.

It is evident that the interlinear version is not entirely clear, as well as the translation that is used, because
it represents only the first of the meanings that appear in Strong's dictionary, for example, the well-known
word λόγος (Logos) , which has a broad meaning, such as: reason, topic, order, knowledge, among others,
appears here as “something said”; likewise the word χωρις, chōris, which appears here as “at a space”,
but also means “without”, which in this case would be the most appropriate word; The interesting thing
is that according to scripture, not interpretations, and as can be seen throughout this chapter, all of this
is mentioned, specifically about One, Who is Jesus of Nazareth.

In this reading, the identity of Jesus is mentioned, of Whom he expresses that: He was with God, He is
God, all things were made by Him, and without Him, nothing could have been made. Likewise, in this
Gospel of John, God the Word, the Lord Jesus of Nazareth, is always shown to become flesh and who
dwelt among us, with glory, full of grace and truth, as shown in the same translations of the Word of God,

56
as follows:

Joh 1:14
και ο λογος σαρξ εγενετο και εσκηνωσεν
G2532 G3588 G3056 G4561 G1096 G2532 G4637
CONJ T-NSM N-NSM N-NSF V-2ADI-3S CONJ V-AAI-3S
καί ὁ λόγος σάρξ γίνομαι καί σκηνόω
and the something said flesh to cause to be and to dwell
y lo algo dicho carne causa a ser y habitar
e o algo dito carne causa a ser e habitar

εν ημιν και εθεασαμεθα την δοξαν αυτου

G1722 G2254 G2532 G2300 G3588 G1391 G846
PREP P-1DP CONJ V-ADI-1P T-ASF N-ASF P-GSM
ἔν ἐγώ καί θεάομαι ὁ δόξα αὐτός
in with us and to look closely at the glory he, she, it
en con y mirar de cerca la gloria él, ella, eso
em nosotros e olhar a glória ele, ela, isso
conosco atentamente
para

δοξαν ως μονογενους παρα πατρος πληρης χαριτος

G1391 G5613 G3439 G3844 G3962 G4134 G5485
N-ASF ADV A-GSM PREP N-GSM A-NSF N-GSF
δόξα ὡς μονογενής παρά πατήρ πλήρης χάρις
glory which how only-born near a father replete graciousness
gloria cual como nacido único cerca un padre repleto gracia
glória qual como unigênito aproximar um pai repleto graça

και αληθειας
G2532 G225
CONJ N-GSF
καί ἀλήθεια
and truth
y verdad
e verdade

Joh 1:14 AndG2532 theG3588 WordG3056 was madeG1096 flesh,G4561 andG2532 dweltG4637 amongG1722
us,G2254 (andG2532 we beheldG2300 hisG846 glory,G1391 the gloryG1391 asG5613 of the only begottenG3439
ofG3844 the Father,)G3962 fullG4134 of graceG5485 andG2532 truth.G225

Joh 1:14 YG2532 aquelG3588 VerboG3056 fué hechoG1096 carneG4561, y habitóG4637 entreG1722 nosotrosG2254
(y vimosG2300 suG846 gloriaG1391, gloriaG1391 comoG5613 del unigénitoG3439 delG3844 PadreG3962), llenoG4134
de graciaG5485 yG2532 de verdadG225.

57
Briefly, another interesting verses to see about the nature of this Savior is found in the Letter of the
Apostle Paul to the Philippians, as shown below:

Php 2:5 (G1063) Let this mind beG5426 G5124 inG1722 you,G5213 whichG3739 was alsoG2532 inG1722 ChristG5547
Jesus:G2424
Php 2:6 Who,G3739 beingG5225 inG1722 the formG3444 of God,G2316 thoughtG2233 it notG3756 robberyG725 to
beG1511 equalG2470 with God:G2316
Php 2:7 ButG235 made himself of no reputation,G2758 G1438 and tookG2983 upon him the formG3444 of a
servant,G1401 and was madeG1096 inG1722 the likenessG3667 of men:G444
Php 2:8 AndG2532 being foundG2147 in fashionG4976 asG5613 a man,G444 he humbledG5013 himself,G1438 and
becameG1096 obedientG5255 untoG3360 death,G2288 evenG1161 the deathG2288 of the cross.G4716
Php 2:9 WhereforeG1352 GodG2316 alsoG2532 hath highly exaltedG5251 him,G846 andG2532 givenG5483
himG846 a nameG3686 whichG3588 is aboveG5228 everyG3956 name:G3686
Php 2:10 ThatG2443 atG1722 theG3588 nameG3686 of JesusG2424 everyG3956 kneeG1119 should bow,G2578 of
things in heaven,G2032 andG2532 things in earth,G1919 andG2532 things under the earth;G2709
Php 2:11 AndG2532 that everyG3956 tongueG1100 should confessG1843 thatG3754 JesusG2424 ChristG5547 is
Lord,G2962 toG1519 the gloryG1391 of GodG2316 the Father.G3962

Php 2:5 Haya, puesG1063, enG1722 vosotrosG5213 esteG5124 sentirG5426 queG3739 hubo tambiénG2532 enG1722
CristoG5547 JesúsG2424:
Php 2:6 El cualG3739, siendoG5225 enG1722 formaG3444 de DiosG2316, noG3756 tuvoG2233 por usurpaciónG725
serG1511 igualG2470 á DiosG2316:
Php 2:7 Sin embargoG235, se anonadóG2758 á síG1438 mismo, tomandoG2983 formaG3444 de siervoG1401,
hechoG1096 semejanteG1722 G3667 á los hombresG444;
Php 2:8 YG2532 halladoG2147 en la condiciónG4976 comoG5613 hombreG444, se humillóG5013 á síG1438 mismo,
hecho obedienteG5255 hastaG3360 la muerteG2288, yG1161 muerteG2288 de cruzG4716.
Php 2:9 Por lo cualG1352 DiosG2316 tambiénG2532 leG846 ensalzóG5251 á lo sumo, yG2532 dióleG5483 G846 un
nombreG3686 que es sobreG5228 todoG3956 nombreG3686;
Php 2:10 Para queG2443 enG1722 elG3588 nombreG3686 de JesúsG2424 se dobleG2578 todaG3956 rodillaG1119
de los que están en los cielosG2032, yG2532 de los que en la tierraG1919, yG2532 de los que debajo de la
tierraG2709;
Php 2:11 YG2532 todaG3956 lenguaG1100 confieseG1843 queG3754 JesucristoG2424 G5547 es el SeñorG2962, á la
gloriaG1391 de DiosG2316 PadreG3962.

As seen in the referenced versions in English and Spanish, this Savior has the form of God (μορφή θεός,
morphē theos, G3444, G2316), and He did not consider it an usurpation to be equal to God, He took the
form of a servant made in the likeness of men …. but anyone could argue, that angels have this same
nature, which according also to the Word of God, it cannot be so, as shown in the Book of Isaiah, Chapter

58
46, Verse 958, with the corresponding English translation from the same source, as follow:

:‫ֱֹלהים וְּ ֶאֶׂ֥פֶ ס כָּ ַֽמֹונִּ י‬

ֵ֖ ִּ ‫עֹול ֵ֑ם ִּכֹּ֣י ָּ ַֽאנ ִּ ֶׂ֥כי אל ֙ וְּ אֹּ֣ין ִ֔עֹוד א‬
ָּ ‫ט זִּ ְּכ ֶׂ֥רּו ִּ ַֽראׁשנֵֹ֖ות ַֽמ‬

9 Remember the first things of old, that I am God and there is no other; I am God and there is none like
Me.

Likewise, the divine status of this Savior is also mentioned in the Letter to the Hebrews, as shown in the
versions that have been used before, as follow:

Heb 1:1 God,G2316 who at sundry timesG4181 andG2532 in divers mannersG4187 spakeG2980 in time pastG3819
unto theG3588 fathersG3962 byG1722 theG3588 prophets,G4396
Heb 1:2 Hath inG1909 theseG5130 lastG2078 daysG2250 spokenG2980 unto usG2254 byG1722 his Son,G5207
whomG3739 he hath appointedG5087 heirG2818 of all things,G3956 byG1223 whomG3739 alsoG2532 he
madeG4160 theG3588 worlds;G165
Heb 1:3 WhoG3739 beingG5607 the brightnessG541 of his glory,G1391 andG2532 the express imageG5481 of
hisG848 person,G5287 andG5037 upholdingG5342 all thingsG3956 by theG3588 wordG4487 of hisG846
power,G1411 when he had byG1223 himselfG1438 purgedG4160 G2512 ourG2257 sins,G266 sat downG2523
onG1722 the right handG1188 of theG3588 MajestyG3172 onG1722 high;G5308
Heb 1:4 Being madeG1096 so muchG5118 betterG2909 than theG3588 angels,G32 asG3745 he hath by
inheritance obtainedG2816 a more excellentG1313 nameG3686 thanG3844 they.G846
Heb 1:5 ForG1063 unto whichG5101 of theG3588 angelsG32 saidG2036 he at any time,G4218 ThouG4771 artG1488
myG3450 Son,G5207 this dayG4594 have IG1473 begottenG1080 thee?G4571 AndG2532 again,G3825 IG1473 will
beG2071 to himG846 a(G1519) Father,G3962 andG2532 heG846 shall beG2071 to meG3427 a(G1519) Son?G5207

Heb 1:1 DIOSG2316, habiendo habladoG2980 muchas vecesG4181 yG2532 en muchas manerasG4187 en otro
tiempoG3819 á losG3588 padresG3962 porG1722 losG3588 profetasG4396,
Heb 1:2 EnG1909 estosG3778 postrerosG2078 díasG2250 nosG2254 ha habladoG2980 porG1722 el HijoG5207, al
cualG3739 constituyóG5087 herederoG2818 de todoG3956, porG1223 el cualG3739 asimismoG2532 hizoG4160
elG3588 universoG165:
Heb 1:3 El cualG3739 siendoG5607 el resplandorG541 de suG3588 gloriaG1391, yG2532 la misma imagenG5481
de suG846 sustanciaG5287, yG5037 sustentandoG5342 todasG3956 las cosas con laG3588 palabraG4487 de
suG846 potenciaG1411, habiendo hechoG4160 laG3588 purgaciónG2512 de nuestrosG2257 pecadosG266
porG1223 síG1438 mismo, se sentóG2523 áG1722 laG3588 diestraG1188 de laG3588 MajestadG3172 enG1722 las
alturasG5308,
Heb 1:4 HechoG1096 tantoG5118 más excelenteG1313 queG3844 losG3588 ángelesG32, cuantoG3745 alcanzó por
herenciaG2816 más excelenteG1313 nombreG3686 queG3844 ellosG846.

58
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59
Heb 1:5 PorqueG1063 ¿á cuálG5101 de losG3588 ángelesG32 dijoG2036 Dios jamásG4218: MiG3450 hijoG5207
eresG1488 túG4771, hoyG4594 yoG1473 teG4571 he engendradoG1080? yG2532 otraG3825 vez: YoG1473 seréG2071
á élG846 PadreG3962, yG2532 élG846 me seráG2071 á míG3427 hijoG1519 G5207?

This Savior is the brightness (ἀπαύγασμα, apaugasma, G541) of the glory of God, and the image
(χαρακτήρ, charaktēr, G5481) of His person (ὑπόστασις, hupostasis. G5287), therefore, He shares the
attributes of God, who there is no other like Him, and indeed He is God, but in the plurality of that Unity
called God, as it has been previously exposed in the previous readings of the Tanakh (Old Testament).

Very briefly, the allusions to a plural God have been exposed, also the indications to this Savior, who, it is
clear without any doubt, that the references are made to the person of Jesus of Nazareth, who is God
incarnate.

Who is the enemy.

It must be determined first, that there are two types of the people of God existing on earth, and they are
certainly, the Jewish people (which would encompass the rest of their tribes, or Israel) and the Christian
people. Undoubtedly and by praxis, it has to be seen observing the Word of God; that for the Jews, they
have had as enemies, most of the neighboring nations, or their neighbors in the diaspora, which in part,
has been given by the sanctions that God has granted them for their behavior, as shown in the Book of
Nehemiah, in Chapter 9 from Verses 7 to 31, with its corresponding translation into English from the same
source59, as follows:

:‫הם‬
ֵֽ ‫ֱֹלהים אֲׁשֶ ַ֚ר בחַ ְ֙רת ֙ ְבאַ ְב ָ֔רם וְ ֵֽהוצֵּ אתֵ֖ ו ֵּמא֣ ּור כַ ְׂש ִ ֵ֑דים וְ ַׂש ְֵׁ֥מת ְש ֵ֖מו אַ ְבר‬
ִָ֔ ‫הא‬
ֵֽ ‫ז אַ תה־הּוא ֙ יְ הו ֣ה‬

ֵֽ ‫ת־לבבו֘ נֶ ֵֽאֱמ֣ן ְלפנֶיָך ֒ וְ כ ֶ֨רות ִע ִ֜מו הַ ְב ִ ֹּ֗רית ל ַ֡ ֵּתת אֶ ת־אֶ ֶרץ ֩ הַ ְכנַ ֵֽע ֲִנֶ֨י הַ ִח ִִ֜תי‬
‫האֱמ ִ ֵ֧רי‬ ְ ֶ‫חּומצ֣את א‬
:‫ת־דב ֶ ָ֔ריָך ִ ֵׁ֥כי צַ ִ ֵ֖דיק ֵֽאתה‬
ְ ֶ‫ׁשי ל ֵּת֣ת ְלז ְַרעֵ֑ ו וַת ֙קֶ ם ֙ א‬
ֵ֖ ִ ‫בּוסי וְ הַ גִ ְרג‬
ֵׁ֥ ִ ְ‫וְ הַ ְפ ִר ִז ֛י וְ הַ י‬

:‫ַם־סּוף‬
ֵֽ ‫תם ׁש ַמ ְֵ֖עת עַ ל־י‬
ֵׁ֥ ‫תינּו ְב ִמ ְצרֵ֑יִ ם וְ אֶ ת־ ַזֵֽעֲק‬
ֵ֖ ֵּ ‫ט ו ֵַּת ֶ֛רא אֶ ת־ע ֳִנֵׁ֥י אֲב‬

‫יהֵ֑ם‬
ֶ ֵּ‫ל־ע ֣ם אַ ְר ָ֔צו ִכ֣י י ַ ָ֔ד ְעת ִ ֵׁ֥כי הֵּ זִ ֵ֖ידּו עֲל‬
ַ ‫ּובכ‬
ְ ֙ ‫ּובכל־עֲבדיו‬
ְ ‫ּומ ְפ ִִ֜תים ְבפַ ְרע ַ֚ה‬
ֵֽ ‫י ו ִַת ֵּ֩תן א ֶ֨תת‬
:‫ׁשם ְכהַ יֵׁ֥ום הַ זֶ ֵֽה‬
ֵ֖ ֵּ ֵׁ֥‫ׂש־לָך‬
ְ ַ‫ַתע‬
ֵֽ ַ ‫ו‬

59
https://www.chabad.org/library/bible_cdo/aid/16516/jewish/Chapter-9.htm.

60
‫צוֹלת ְכמו־‬
‫יהם ִה ְׁש ַל ְֵ֧כת ִב ְמ ֛‬
‫ת־ר ְדפֵּ ִ֜ ֶ‬
‫ֶ֨‬ ‫ֵּיהם וַיַ ֵֽעַ ְב ֵׁ֥רּו ְבתוְך־הַ י ֵ֖ם בַ יַבׁשֵ֑ה וְ אֶ‬
‫יא וְ הַ ים ֙ ב ַ ֣ק ְעת ִל ְפנ ָ֔ ֶ‬
‫ֶאֵ֖בֶ ן ְב ַמֵׁ֥יִ ם עַ ִזֵֽים‪:‬‬

‫כּו־בּה‪:‬‬
‫ֵֽ‬ ‫ד ֶרְך א ֲֶׁשֵׁ֥ר יֵּ ְֵֽל‬
‫ליְ לה ְלה ִא֣יר ל ָ֔ ֶהם אֶ ת־הַ ֶ ֵ֖‬
‫ּובעַ מֵׁ֥ ּוד אֵּ ׁש ֙ ָ֔ ַ‬
‫יתם יומֵ֑ם ְ‬
‫ּובעַ מ֣ ּוד ענָ֔ן ִהנְ ִח ֵ֖‬
‫יב ְ‬

‫ֱמת חֻ ִ ֵׁ֥קים‬
‫תורות א ָ֔ ֶ‬
‫ר־סי ַני ֙ י ַ ָ֔ר ְדת וְ ַד ֵּבֵׁ֥ר ִעמ ֶהֵ֖ם ִמשמֵ֑יִ ם ו ִַת ֶ֨ ֵּתן ל ִ֜ ֶהם ִמ ְׁשפ ִט ַ֚ים יְ ׁש ִרים ֙ וְ ֣‬
‫ִ‬ ‫יג וְ עַ ַ֚ל הַ‬
‫טובים‪:‬‬
‫ִ ֵֽ‬ ‫ּומ ְצ ֵ֖ות‬
‫ִ‬

‫תורה ִצ ִּו ֣ית ל ָ֔ ֶהם ְביַ ֵ֖ד מ ֶׁשֵׁ֥ה עַ ְב ֶ ֵֽדָך‪:‬‬

‫ָ֔‬ ‫ּומ ְצו ַ֚ות וְ חֻ ִקים ֙ וְ‬
‫הוד ְ֣עת ל ֶהֵ֑ם ִ‬
‫ַ‬ ‫יד וְ אֶ ת־ׁשַ ַבֵׁ֥ת ק ְד ְׁשָךֵ֖‬

‫אמר ל ֹּ֗ ֶהם לבוא ֙‬

‫ַת ֶ‬
‫הוצֵׁ֥את ל ֶהֵ֖ם ִל ְצמאֵ֑ם ו ֣‬
‫ֵּ‬ ‫ּומיִ ם ִמ ֶס֛לַ ע‬
‫טו ְוָ֠לֶ חֶ ם ִמש ִ֜ ַמיִ ם נתַ ַ֚תה להֶ ם ֙ ִל ְרע ָ֔בם ֹּ֗ ַ‬
‫הם‪:‬‬
‫תת ל ֶ ֵֽ‬
‫ת־י ְַּ֥דָךֵ֖ ל ֵּ ֵׁ֥‬
‫ֵֽ‬ ‫ל ֶרׁ֣שֶ ת אֶ ת־ה ָ֔א ֶרץ אֲׁשֶ ר־נׂשֵׁ֥את אֶ‬

‫ל־מ ְצו ֶ ֵֽתיָך‪:‬‬

‫ִ‬ ‫ׁש ְמעֵ֖ ּו אֶ‬
‫לא ֵֽ‬
‫תינּו הֵּ זִ ֵ֑ידּו ַוי ְַקׁשּו ֙ אֶ ת־ע ְר ָ֔פם וְ ֵׁ֥‬
‫הם וַ ֵֽ אֲב ֵּ ֵ֖‬
‫טז וְ ֵּ ֵׁ֥‬

‫נּו־ראׁש לׁשֵׁ֥ ּוב‬

‫אנּ֣ו ִל ְׁש ֹּ֗מעַ וְ לא־ז ְֵֽכרַּ֚ו נִ ְפ ְלאתֶ ֙יָך ֙ א ֲֶׁש֣ר ע ִׂש֣ית ִעמ ָ֔ ֶהם ַוי ְַקׁשּו ֙ אֶ ת־ע ְר ָ֔פם וַיִ ְת ֛‬
‫יז וַיְ ֵֽמ ֲ‬
‫ב־חֵ֖סֶ ד (כתיב‬
‫ֶ‬ ‫פיִ ם וְ ַר‬
‫יחות חַ נֵּ֧ון וְ ַרח֛ ּום ֶ ֵֽא ֶרְך־אַ ַ ֵׁ֥‬
‫ְס ִל ִ֜‬ ‫תם ְב ִמ ְרי ֵ֑ם וְ אַ תה ֩ א ֱֶ֨לוּהַ‬
‫ְלעַ ְב ֻד ֵ֖‬
‫עז ְַב ֵֽתם‪:‬‬
‫לא ֲ‬
‫וחסֶ ד) וְ ֵׁ֥‬
‫ֶ ֵ֖‬

‫ֲׂשּו נֶאצֵ֖ ות‬

‫העֶ ְלָךֵ֖ ִמ ִמ ְצרֵ֑יִ ם וַיַ ֵֽע ָ֔‬
‫ֱֹלהיָך א ֲֶׁשֵׁ֥ר ֶ ֵֽ‬
‫֣אמ ָ֔רּו ֶז֣ה א ָ֔ ֶ‬
‫יח ַֹּ֗אף ִ ֵֽכי־עׂש ַּ֚ו להֶ ם ֙ ֵּע֣גֶל ַמסֵּ ָ֔כה וַי ְ‬
‫גְ ד ֵֽלות‪:‬‬

‫א־סר ֵּ ֵֽמעֲלֵּ יהֶ ַ֚ם ְביומם ֙‬

‫הענן ל ֶ֨‬
‫תם בַ ִמ ְדבֵ֑ר אֶ ת־עַ מ֣ ּוד ָ֠ ֶ ֵֽ‬
‫עז ְַב ֵ֖‬
‫לא ֲ‬
‫ה ַר ִָ֔בים ֵׁ֥‬
‫יט וְ אַ תה ֙ ְב ַ ֵֽרח ֲֶמ֣יָך ֵֽ‬
‫כּו־בּה‪:‬‬
‫ֵֽ‬ ‫ד ֶרְך א ֲֶׁשֵׁ֥ר יֵּ ְֵֽל‬
‫ליְ לה ֙ ְלה ִא֣יר ל ָ֔ ֶהם וְ אֶ ת־הַ ֶ ֵ֖‬
‫ְלהַ נְ חת֣ם ְבהַ ֶ ָ֔ד ֶרְך וְ אֶ ת־עַ ֶ֨מּוד האֵּ ַׁ֚ש ְב ֶ֨ ַ‬

‫הם ִל ְצמ ֵֽאם‪:‬‬

‫תתה ל ֶ ֵ֖‬
‫ּומ֛יִ ם נ ַ ֵׁ֥‬
‫יהם ַ‬
‫ּומנְ ָך ֙ ֵֽלא־מנַ ְ֣עת ִמ ִפ ָ֔ ֶ‬
‫תת ְלהַ ְׂש ִכיל ֵ֑ם ַ‬
‫טובה נ ַ ֵ֖‬
‫ָ֔‬ ‫ֲָך הַ‬
‫כ וְ ֵֽרּוח ֶ֨‬

‫לא ב ֵּ ֵֽצקּו‪:‬‬
‫יהם ֵׁ֥‬
‫לא ב ָ֔לּו וְ ַרגְ לֵּ ֶ ֵ֖‬
‫לא ח ֵּסֵ֑רּו ׁשַ ְל ֵֽמתֵּ יהֶ ם ֙ ֣‬
‫תם בַ ִמ ְדבֵ֖ר ֣‬
‫כא וְ אַ ְרב ִעֵׁ֥ים ׁשנ ֛ה ִכ ְלכַ ְל ֵׁ֥‬

‫יחון וְ אֶ ת־אֶ ֶ֙רץ ֙ ֶמ֣לֶ ְך‬

‫ת־א ֶ֣רץ ִס ָ֔‬
‫ֶ‬ ‫ֵֽיר ָׁ֞שּו אֶ‬
‫כב ו ִַת ֶ֨ ֵּתן להֶ ַ֚ם ַמ ְמלכות ֙ וַ ֵֽ עֲמ ִָ֔מים וַתַ ְח ְל ֵּ ֵ֖קם ְלפֵּ אֵ֑ה ו ִַי ְ‬
‫ׁשן‪:‬‬
‫ת־א ֵֶ֖רץ עֵׁ֥ וג ֶ ֵֽמלֶ ְך־הַ ב ֵֽ‬
‫ֶ‬ ‫חֶ ְׁש ָ֔בון וְ אֶ‬

‫‪61‬‬
‫יהֵ֖ם לבֵׁ֥ וא ל ֵֽרׁשֶ ת‪:‬‬
‫לא ֲֵֽבתֵּ ֶ‬
‫ֵּיה֣ם ִה ְר ִָ֔בית ְכ ֵֽכ ְכ ֵּבֵ֖י הַ שמֵ֑יִ ם ו ְַת ִביאֵּ ם ֙ אֶ ל־ה ָ֔א ֶרץ אֲׁשֶ ר־א ַמ ְֵׁ֥רת ַ ֵֽ‬
‫ּובנ ֶ‬
‫כג ְ‬

‫ת־י ְׁשבֵּ ַ֚י הא ֶ֙רץ ֙ הַ ְכ ַנ ֣ ֵֽע ֲִנָ֔ים וַ ִֵֽת ְתנֵּ ֵ֖ם ְבידֵ֑ם‬
‫ֵּיהם אֶ ֵֽ‬
‫ֵֽירׁש֣ ּו אֶ ת־ה ָ֔א ֶרץ וַתַ ְכ ַנֶ֨ע ִל ְפנ ִ֜ ֶ‬
‫כד וַיבַ֚אּו הַ בנִ ים ֙ ו ִַי ְ‬
‫הם ִכ ְרצונֵֽם‪:‬‬
‫לעֲׂשֵׁ֥ ות ב ֶ ֵ֖‬
‫ת־מ ְלכֵּ יהֶ ם ֙ וְ אֶ ת־עַ ְמ ֵּמ֣י ה ָ֔א ֶרץ ַ ֵֽ‬
‫ַ‬ ‫וְ אֶ‬

‫ֲצּובים‬
‫ל־טּוב ב ֶ֨רות ח ִִ֜‬
‫ֵֽיר ַׁ֡שּו ב ִת֣ים ְמלֵּ ִ ֵֽאים־כ ָ֠‬
‫כה וַיִ ְל ְכ ָ֞דּו ע ִ ֣רים ְבצֻ רת֘ וַ ֵֽ אֲדמ֣ה ְׁש ֵּמנה ֒ ו ִַי ְ‬
‫ּובָךֵׁ֥ הַ ג ֵֽדול‪:‬‬
‫ַׁש ִָ֔מינּו וַיִ ְתעַ ְדנֵּ֖ו ְב ֵֽט ְ‬
‫אכלַּ֚ו וַיִ ְׂש ְבעּו ֙ ַוי ְ‬
‫ֵּיתים וְ ֵּעֵׁ֥ץ ַ ֵֽמאֲכֵ֖ל ל ֵ֑רב ו ֵַֽי ְ‬
‫ְכר ִ ֵ֧מים וְ ז ִ ֛‬

‫בם‬
‫יא֣יָך ה ָ֔רגּו אֲׁשֶ ר־הֵּ ִעֵׁ֥ידּו ֵ֖‬
‫ח ֵּר֣י גַּוָ֔ם וְ אֶ ת־נְ ִב ֶ‬
‫ת־תור ְתָך ֙ ַ ֵֽא ֲ‬
‫ֵֽ‬ ‫ַׁש ִל ַ֚כּו אֶ‬
‫כו ַוי ְַמ ֶ֨רּו וַיִ ְמ ְר ִ֜דּו ֹּ֗בְך ַוי ְ‬
‫דוֹלת‪:‬‬
‫ֲׂשּו נֶאצֵ֖ ות גְ ֵֽ‬
‫ֲׁשיב֣ם אֵּ ֶל ֵ֑יָך וַיַ ֵֽע ָ֔‬
‫לה ִ‬
‫ַ ֵֽ‬

‫ח ֶמ֣יָך‬
‫ליָך וְ אַ תה ֙ ִמש ַמ֣יִ ם ִת ְׁש ָ֔מע ּו ְכ ַ ֵֽר ֲ‬
‫ּובעֵּ ַ֚ת צרתם ֙ יִ ְצעֲק֣ ּו אֵּ ָ֔ ֶ‬
‫יהם וַי ֵּצֵ֖רּו ל ֶהֵ֑ם ְ‬
‫כז ו ִַת ְת ֵּנם ֙ ְביַ ֣ד ֵֽצ ֵּר ָ֔ ֶ‬
‫יהם‪:‬‬
‫וׁשיעֵ֖ ּום ִמיַ ֵׁ֥ד צ ֵּר ֶ ֵֽ‬
‫יעים וְ יֵֽ ִ‬
‫וׁש ִָ֔‬
‫ה ַר ִָ֔בים ִתתֵּ ַ֚ן להֶ ם ֙ ֵֽמ ִ‬
‫ֵֽ‬

‫ַתעַ זְ ֵָּ֞בם ְב ַי ַ֚ד ֵֽאיְ בֵּ יהֶ ם ֙ וַיִ ְר ֣דּו ב ָ֔ ֶהם וַיׁשּ֙ובּו ֙ וַיִ זְע ָ֔קּוָך‬
‫רע ְלפנֶ ֵ֑יָך ו ַ ֵֽ‬
‫לעֲׂשֵׁ֥ ות ַ ֵ֖‬
‫ּוכנ֣וחַ ל ָ֔ ֶהם י ֶׁ֕שּובּו ַ ֵֽ‬
‫כח ְ‬
‫ח ֶמֵ֖יָך ַרבֵׁ֥ ות ִע ִ ֵֽתים‪:‬‬
‫ילֵׁ֥ם ְ ֵֽכ ַ ֵֽר ֲ‬
‫וְ אַ ָ֞תה ִמש ַמֵ֧יִ ם ִת ְׁש ַמ֛ע וְ תַ ִצ ֵּ‬

‫ח ְטאּו־‬
‫ּוב ִמ ְׁשפ ֶט ֣יָך ֵֽ‬
‫ל־תור ֹּ֗ ֶתָך וְ ֶ֨ ֵּהמה הֵּ ִזִ֜ידּו וְ ֵֽלא־ׁש ְמע ַּ֚ו ְל ִמ ְצותֶ ֙יָך ֙ ְ‬
‫ֵֽ‬ ‫ֲׁשיב֣ם אֶ‬
‫לה ִ‬
‫כט ו ֶַ֨תעַ ד ב ִ֜ ֶהם ַ ֵֽ‬
‫לא ׁש ֵּ ֵֽמעּו‪:‬‬
‫סור ֶרת וְ ע ְרפֵׁ֥ם ִה ְקׁשֵ֖ ּו וְ ֵׁ֥‬
‫ֶ ָ֔‬ ‫דם וְ חי ֣ה ב ֶהֵ֑ם וַיִ ְתנַּ֚ו כתֵּ ף ֙‬
‫ָ֔בם אֲׁשֶ ר־יַ ֵֽע ֲֶׂשֵׁ֥ה א ֵ֖‬

‫האֱזִ ֵ֑ינּו ו ִֶַ֨ת ְת ֵּנָ֔ם ְביַ ֵ֖ד עַ ֵּמֵׁ֥י‬

‫לא ֶ ֵֽ‬
‫יאיָך וְ ֣‬
‫ל ו ִַת ְמׁש ְַ֚ך עֲלֵּ יהֶ ם ֙ ׁש ִנ ֣ים ַר ָ֔בות ו ֶַ֨תעַ ד בֵ֧ם ְב ֵֽרּוחֲָך֛ ְביַד־נְ ִב ֶ ֵ֖‬
‫האֲר ֵֽצת‪:‬‬
‫ֵֽ‬

‫כי ֵּ ֵֽאל־חַ נֵּׁ֥ון וְ ַרחֵ֖ ּום ֵֽאתה‪:‬‬

‫עז ְַבתֵ֑ם ִ ֛‬
‫לא ֲ‬
‫יתם כלֵ֖ה וְ ֣‬
‫ֲׂש ֵׁ֥‬
‫בים ֵֽלא־ע ִ‬
‫ח ֶמֵ֧יָך ה ַר ִ ֛‬
‫ּוב ַ ֵֽר ֲ‬
‫לא ְ‬

‫‪7 You are the Lord God, Who chose Abram, took him out of Ur of the Chaldees and made his name‬‬
‫‪Abraham.‬‬
‫‪8 And You found his heart faithful before You, and You made the covenant with him to give the land of‬‬
‫‪the Canaanites, the Hittites, the Amorites, the Perizzites, the Jebusites, and the Girgashites, to give to his‬‬
‫‪seed, and You kept Your words, for You are righteous.‬‬
‫‪9 And You saw the affliction of our fathers in Egypt, and You heard their cry by the Sea of Reeds.‬‬
‫‪10 And You performed signs and wonders against Pharaoh and against all his servants and against all the‬‬

‫‪62‬‬
people of his land, for You knew that they dealt wickedly with them, and You made for Yourself a name
as of this day.
11 And You split the sea before them, and they passed in the midst of the sea on dry land, and their
pursuers You cast into the depths, like a stone in mighty waters.
12 And with a pillar of cloud You led them by day, and with a pillar of fire at night to illuminate for them
the way in which they should go.
13 And You descended upon Mount Sinai and spoke with them from heaven, and You gave them right
ordinances and laws of truth, good statutes and commandments.
14 And Your holy Sabbath You made known to them, and commandments and statutes and the Law You
commanded them, by the hand of Your servant Moses.
15 And bread from heaven You gave them for their hunger, and You took water out of a rock for them for
their thirst, and You said to them to come to inherit the land that You raised Your hand to give them.
16 But they and our forefathers behaved wickedly, and they stiffened their necks and did not hearken
to Your commandments.
17 And they refused to listen, and they did not remember Your wonders that You performed with them,
and they stiffened their necks, and they appointed a leader to return to their bondage because of their
rebelliousness, but You are a God of forgivenesses, gracious and merciful, slow to anger, with much
loving-kindness, and You did not forsake them.
18 Although they had made themselves a molten calf, and said, 'This is your god who brought you up from
Egypt,' and they committed great provocations.
19 But You, with Your abundant mercies, did not forsake them in the desert; the pillar of cloud did not
turn away from them by day to lead them on the way, neither did the pillar of fire at night to illuminate
for them the way in which they should go.
20 And You gave Your good spirit to make them understand, and You did not withhold Your manna from
their mouth, and You gave them water for their thirst.
21 And forty years You sustained them in the desert; they did not want. Their garments did not wear out,
and their feet did not swell.
22 And You gave them kingdoms and peoples, and You separated them into a corner, and they inherited
the land of Sihon, and the land of the king of Heshbon, and the land of Og the king of Bashan.
23 And You multiplied their children like the stars of the heavens, and You brought them to the Land that
You had promised their forefathers, to come [and] inherit [it].
24 And the children came and inherited the land, and You vanquished the inhabitants of the land, the
Canaanites, before them, and You delivered them into their hands, and their kings and the peoples of
the land to do to them as they wished.
25 And they captured fortified cities and fat soil, and they inherited houses full of all good, hewn cisterns,
vineyards, and olive trees, and fruit trees in abundance, and they ate and were sated, and they became
fat, and they enjoyed pleasures with Your great goodness.
26 And they disobeyed and rebelled against You, and they cast Your Law behind their backs, and they
slew Your prophets who warned them, to bring them back to You, and they committed great

63
provocations.
27 And You delivered them into the hands of their adversaries who distressed them, and at the time of
their distress they cried out to You, and You heard from heaven, and according to Your abundant
mercies, you gave them saviors, who saved them from the hands of their adversaries.
28 But when they had rest, they would revert to do evil before You, and You left them in the hands of
their enemies, and they ruled over them, and they returned and cried out to You, and from heaven You
heard and rescued them according to Your mercy many times.
29 And You warned them-to bring them back to Your Law, but they behaved wickedly and did not heed
Your commandments, and they sinned against Your ordinances, which man should do and live with
them, and they presented a stubborn shoulder, and they stiffened their necks and did not hearken.
30 But You extended [mercy] upon them for many years, and You warned them with Your spirit by the
hand of Your prophets, but they did not incline their ears, and You delivered them into the hands of the
peoples of the lands.
31 But with Your abundant mercies You did not wreak destruction upon them, and You did not forsake
them, for You are a gracious and merciful God.

Before proceeding, it is fundamental to clarify that doing wrong in the eyes of the Lord is something that
all of humanity does, and it is proven throughout all of history; it is not something exclusive to the realm
of believers in the Lord (YHWH), that is, the Jewish or Christian people; the only thing is that, by knowing
Him, the behavior of believers should be an example for all.

The previous Text of the Word of God implies, in general terms, that the Lord has used the different
neighboring peoples of the Israelites, to apply a kind of punishment to them, but at the same time to lead
them to a restoration; which will be maintained until the end of time; but that did not end there, because
with the exiles, mainly that of Babylon and later that of the Roman Empire, there has been a marked
intention to want to destroy the Jewish people, from what is recorded in the Book of Esther, by Haman,
to the abuses and massacres that occurred throughout Europe, culminating with the Nazi Holocaust,
during World War II. Similarly, it should be taken into account the various wars fought since the creation
of the modern State of Israel, in 1948.

Now, many Jews or Israelites, may think, that antisemitism to some extent, historically speaking, was
promoted by the “Christian” ecclesiastical hierarchy of the time, and in several cases, it was; but also, and
mainly in recent history, there have been episodes where they have also been granted refuge and
protection.

However, at present and with the attack carried out by “Hamas” in October 2023, and the reaction of the
Jewish state, a systematic rejection and even hatred has been generated in the world, by people who
perhaps had seldom heard of Israel, but evidently due to misinformation and manipulation of the media,
a growing anti-Israeli global position has been unleashed; which has been magnified with the university
student protests in the United States, which recalls, the movements of university conglomerates by the
communists, of the 70s and 80s of many countries in Latin America, which is a clear handling of masses,

64
but in these days, it has reached its peak; because several of these young people are asked what they do
or why they protest for and they indicate that their leaders should be asked, likewise, when they were
asked what the “slogan” means… “from the river to the sea”, many claim not to know, but what this means
is that from the Jordan River, natural border of Israel with Jordan, to the Mediterranean Sea, all that is
Palestine, and that is what the lords of Hamas want due to their “manifesto”, the question that then arises
is … And Israel? … What would happen to them? The answer is obvious… that they disappear… in truth, it
is never good not to know what is done in any event; but the future administrators, lawyers, judges, etc.,
of a developed country…. It is inconceivable. All this, without considering, the statements of some leaders
of this terrorist group, which is not that they seek the welfare of the Palestinian people, but what they
want is the eradication of the Jewish people from the Middle East.

Of course, it has been evident to the present day, that the enemies and adversaries, are practically their
neighbors, the Gentiles who, from their foundation to their reestablishment in the Holy Land, have wanted
to provoke their evil and even their elimination.

Despite the above, it is noteworthy that the same Tanakh, exposes that there is an important spiritual
world, which will have to be considered, because it has its impact on the material world, as shown in the
Book of Daniel, Chapter 10 from Verses 12-21, as well as its respective translation into English from the
same source60, as follows:

‫בין‬
֧ ִּ ָּ‫ת־ל ְּבָךָ֛ ְּלה‬
ִּ ֶ‫ֲׁשר נ ַָּת֧תָּ א‬
ֶ ַ֨ ‫אׁשֹון א‬
ַ֗ ‫ירֹּ֣א ָּ ַֽדנִּ יאל ֒ ִּכֹּ֣י | ִּמן־הַ יֹֹּ֣ום הָּ ִּר‬ ָּ ‫ל־ת‬
ִּ ַ‫ֹּ֣אמר אלַ י֘ א‬ ֶ ‫יב וַי‬
:‫ֵ֖אתי ִּב ְּדבָּ ֶ ַֽריָך‬
ִּ ‫י־ב‬
ָּ ִּ‫ֱֹלהֵ֖יָך נִּ ְּׁש ְּמעֹּ֣ ּו ְּדבָּ ֶרֵ֑יָך וַ ַֽ אֲנ‬
ֶ ‫ּול ִּה ְּתעַ ּנָֹ֛ות ִּל ְּפנ ֶׂ֥י א‬
ְּ

‫ה ִּראׁש ִּ ֵ֖נים‬
ַֽ ָּ ‫יג וְּ ַשֹּ֣ר | ַמ ְּלכֹּ֣ ּות פָּ ַ ַ֗רס עמַּ֚ד ְּלנֶגְּ ִּּדי ֙ עֶ ְּש ִּ ֹּ֣רים וְּ אֶ ָּחֹּ֣ד יִֹ֔ום וְּ ִּהּנ ֹּ֣ה ִּ ַֽמיכָּ ַ֗אל אַ ַחָ֛ד הַ שָּ ִּ ֶׂ֥רים‬
:‫ׁשם אֵ֖צֶ ל ַמ ְּלכֶׂ֥י פָּ ָּ ַֽרס‬ ָּ ִ֔ ‫נֹות ְֹּּ֣ר ִּתי‬
ַ ֙ ‫ָּבֹּ֣א ְּלעָּ זְּ רֵ֑נִּ י וַ ַֽ אֲנִּ י‬

:‫ֲרית הַ י ִָּּמֵ֑ים ִּכי־עֶׂ֥ ֹוד חָּ זֵֹ֖ון לַ י ִּ ַָּֽמים‬

ֹּ֣ ִּ ‫רה ְּלעַ ְּמָךֵ֖ ְּב ַ ַֽאח‬
ֶׂ֥ ָּ ‫ֲׁשר־יִּ ְּק‬
ַֽ ֶ ‫לה ֲִּבֹּ֣ינְּ ִָ֔ך אָ֛ת א‬
ַֽ ַ ֙ ‫֙אתי‬
ִּ ָּ‫ידּוב‬

:‫ֱל ְּמ ִּתי‬

ַֽ ָּ ‫ּוב ַד ְּב ֹּ֣רֹו ִּע ִִּ֔מי כַ ְּּדבָּ ִּ ֵ֖רים הָּ אֵ֑לֶ ה נ ַָּת ִּ֧תי פָּ נַ ָ֛י ַא ְֵּ֖רצָּ ה וְּ נֶ ַֽא‬
ְּ ‫טו‬

‫ל־העמֹּ֣ד ְּלנֶגְּ ִּ ִּ֔די אֲד ִּ ַ֗ני‬

ַֽ ָּ ֶ‫ח־פי וָּ ַֽ א ֲַד ְּב ָּרה ֙ ו ַָּֽא ְּמ ָּרה ֙ א‬
ִַּ֗ ַ‫ל־שפָּ ָּתֵ֑י וָּ ַֽאֶ ְּפת‬
ְּ ַ‫טז וְּ ִּהּנַ֗ה ִּכ ְּדמּות ֙ ְּבנ ֹּ֣י אָּ ָּ ִ֔דם נגֵ֖עַ ע‬
: ַ‫לא עָּ ַצ ְֵּ֖ר ִּתי ַֽכח‬ ֶׂ֥ ְּ‫לי ו‬
ַ ִ֔ ָּ‫ירי ֙ ע‬
ַ ‫בַ מַ ְּראָּ ה ֙ נֶ ַֽהֶ ְּפכַּּ֚ו ִּצ‬

‫לא‬
ֶׂ֥ ‫ד־בֹּ֣י ִ֔כחַ ּונְּ ׁשָּ ָּמֵ֖ה‬
ִּ ‫ֲמ‬
ָּ ‫יּוכל עֶ ַּ֚בֶ ד אֲדנִּ י ֙ ֶזִ֔ה ְּל ַדבֵ֖ר ִּעם־א ֲֹּ֣דנִּ י ֶזֵ֑ה וַ ַֽ אֲנִּ ַּ֚י מעַ ֙תָּ ה ֙ לא־יַ ַֽע‬
ַ ַ֗ ‫יז וְּ הֹּ֣יְך‬
:‫ה־בי‬ ַֽ ִּ ‫נִּ ְּׁשא ֲָּר‬

:‫דם וַ ַֽ ַֽיְּ חַ זְּ ַֽקנִּ י‬

ֵ֖ ָּ ָּ‫ַע־בי ְּכ ַמ ְּראֶׂ֥ה א‬
ָ֛ ִּ ‫יחוַי֧סֶ ף וַיִּ ג‬

‫ח ָּזֵ֑ק ּוַֽ ְּב ַד ְּברַֹּ֚ו ִּע ִּמי ֙ ִּה ְּתחַ ִ֔ ַז ְּק ִּתי וָּ ֶַֽׂ֥א ְּמ ָּרָ֛ה יְּ ַדבֶׂ֥ר‬
ֲ ַֽ ַ‫ח ַזֹּ֣ק ו‬
ֲ ‫ֲמ ָ֛דֹות ׁשָּ לֶׂ֥ ֹום ָּלְֵ֖ך‬
ֻ ‫יר֧א ִּ ַֽאיׁש־ח‬
ָּ ‫ל־ת‬ ִּ ַ‫אמר א‬ֶ ‫יט ו ַָּ֜י‬
:‫אֲד ִּנֵ֖י ִּ ֶׂ֥כי ִּחז ְַּק ָּ ַֽתנִּ י‬

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‫יֹוצא וְּ ִּהּנ ֶׂ֥ה שַ ר־‬
ִ֔ ‫ם־שֹּ֣ר פָּ ָּרֵ֑ס וַ ַֽ א ֲִּנ ֹּ֣י‬
ַ ‫ליָך וְּ עַ ָּתֹּ֣ה אָּ ִׁ֔שּוב ְּל ִּהלָּ חֵ֖ם ִּע‬
ֶ ִ֔ ‫ֹּ֣אתי א‬
ִּ ‫ה־ב‬ָּ ָּ‫למ‬
ַֽ ָּ ֙ ָּ‫הי ַָּד ְּ֙עת‬
ֲ ‫אמר‬
ֶ ‫כ ו ַַ֗י‬
:‫יָּוָּ ֵַֽ֖ן ָּ ַֽבא‬

‫ם־מיכָּ אֵ֖ל‬
ִּ ‫ל־אלֶ ה ִּ ֶׂ֥כי ִּא‬
ִ֔ ַ‫תב א ֱֶמֵ֑ת וְּ ַ֨אין אֶ ָּ֜ ָּחד ִּמ ְּתחַ ז ַּ֚ק ִּע ִּמי ֙ ע‬
ֵ֖ ָּ ‫ת־ה ָּרׁשֶׂ֥ ּום ִּב ְּכ‬
ַֽ ָּ ֶ‫כאאֲבָּ ל ֙ אַ ִּג ֹּ֣יד ְּל ִָ֔ך א‬
:‫כם‬ ַֽ ֶ ‫שַ ְּר‬

12 And he said to me "Fear not, Daniel, for since the first day that you set your heart to contemplate and
to fast before your God, your words were heard, and I have come because of your words.
13 And the prince of the kingdom of Persia has been standing against me for twenty-one days, and behold
Michael, one of the first princes, has come to help, and I remained there beside the kings of Persia.
14 And I have come to enable you to understand what will happen to your people at the end of the days,
for there is yet a vision for those days."
15 And when he spoke to me according to these words, I set my face to the ground, and I was
dumbfounded.
16 And behold [one] like the image of the sons of man was touching my lips, and I opened my mouth and
spoke, and I said to the one standing opposite me, "My lord, in the vision my joints turned upon me, and
I did not summon up strength.
17 Now how will this servant of my lord be able to speak with this my lord?" And for me, from now on,
strength will not stay in me, and a soul is not left in me.
18 And the one having the appearance like that of a man continued to touch me, and he strengthened
me.
19 And he said, "Fear not, man of desirable qualities; peace be to you, be strong and be strong," and when
he spoke to me, I gained strength, and I said, "Let my lord speak, for you have strengthened me."
20 And he said, "Do you know why I have come to you? And now I shall return to battle with the prince
of Persia; then I shall leave, and behold the prince of Greece is coming.
21 Indeed, I shall tell you what is inscribed in a true script, but no one strengthens himself concerning
these matters except Michael, your prince."

It is understood, from the context of this Reading, that it is the angel Gabriel, who indicates to Daniel, that
he has had a spiritual battle for 21 days, with the prince and the kings of Persia, being a spiritual being, his
contenders are obviously spiritual and denote a hierarchy; now, the spiritual being who leads this, who is
precisely Satan, has the meaning of ‘enemy, adversary or accuser’. What is interesting is that in Christian
translations this character appears with the name ‫( שטן‬Satan), but, in Hebrew versions it appears as
‫( השטן‬Hasatan), which highlights the possession of a definite article that would give the name of ‘the
Satan’, implying a specific meaning to a particular being, which is more than clear in Christianity by what
appears of this character in the New Testament; another particular aspect is that in the Hebrew version,

66
the term ‘satan’, as such61 in that spiritual context, is used only ‫ שָּ טָּ ן‬in the First Book of Chronicles,
indicating that it refers to an adversary, and it is interpreted that it does not refer in particular to that
nefarious character.

For reasons that are not known for certain, but that could be inferred to be for chronological aspects, the
fall of this character from the heavens is not specifically mentioned in the Tanakh, although it is known,
from what is exposed in the Book of Daniel, that it has the support of other spiritual beings; but, the
Tanakh does expose, a prophecy that is understood to refer specifically to this character, in the
personification of the king of Babylon and the king of Tyre, as observed in the Book of Isaiah and the Book
of Ezekiel, with its corresponding translation into English from the same source62, as follows:

Isaiah 14:9-15

‫אותם‬
ָ֔ ‫ּודי ָ֔א ֶרץ הֵּ ִקים ֙ ִמ ִ ֵֽכ ְס‬
ֵּ ֣‫עורר ְלָךַ֚ ְרפ ִאים ֙ כל־עַ ת‬
ֶ֨ ֵּ ‫בואֵָ֑ך‬
ֶ ‫ט ְׁשאֹּ֗ ול ִמ ַת֛חַ ת ֵֽרגְ ז ֵׁ֥ה ְלָךֵ֖ ִל ְק ַר֣את‬
:‫גוים‬
ֵֽ ִ ‫כל ַמ ְל ֵּכֵׁ֥י‬
ֵ֖

:‫ׁש ְלת‬
ֵֽ ‫אמ ֵ֖רּו אֵּ ֶל ֵ֑יָך גַם־אַ ת֛ה חֻ ֵּלֵׁ֥ית כ ֵ֖מונּו אֵּ ֵּלֵׁ֥ינּו נִ ְמ‬
ְ ‫ענָּ֔ו וְ ֵֽי‬
ֲ ֵֽ ַ‫י כֻ ל ֣ם י‬

:‫ּומכַ ֶסֵ֖יָך ֵֽתולֵּ עֵֽה‬

ְ ‫הּורד ְׁשא֛ ול גְ אונֶ ֵַָּ֖֥ך הֶ ְמיַ ֣ת נְ ב ֶל ֵ֑יָך תַ ְחתֶ ֙יָך ֙ י ַֻצ֣ע ִר ָ֔מה‬
ֵׁ֥ ַ ‫יא‬

:‫ל־גוים‬
ֵֽ ִ ַ‫חולֵׁ֖ש ע‬
ֵּ ‫יל ֣ל בֶ ן־שֵ֑חַ ר נִ גְ ַד ְ֣עת ל ָ֔א ֶרץ‬
ֵּ ֵּ‫ֵׁ֥לת ִמש ַמֵ֖יִ ם ה‬ ְ ‫יב ֵּא‬
ְ ‫֛יך נ ַפ‬

‫ר־מועֵ֖ד‬
ֵּ ַ‫י־אֵ֖ל א ִ ֣רים ִכ ְס ִאֵ֑י וְ אֵּ ֵּׁשֵׁ֥ב ְבה‬
ֵּ ֵּ‫וכב‬
ְ ‫ֱלה ִמ ַמֵׁ֥עַ ל ְל ֵֽכ‬
ֶ ָ֔ ‫ב ְבָך ֙ הַ ש ַמ֣יִ ם ֶ ֵֽאע‬
ֵֽ ‫יגוְ אַ ָ֞תה א ַמ ְַ֚רת ִב ְל‬
:‫תי צ ֵֽפון‬
ֵׁ֥ ֵּ ‫ְבי ְַר ְכ‬

:‫יד ֶ ֵֽאע ֱֶלֵ֖ה עַ ל־ב֣מֳתֵּ י ע ֵ֑ב אֶ ַד ֶמֵ֖ה ְלעֶ ְליֵֽ ון‬

:‫י־בור‬
ֵֽ ֵּ‫תּורד אֶ ל־י ְַר ְכת‬
ֵ֖ ַ ‫ל־ׁשא֛ ול‬
ְ ֶ‫טו ַאְֵ֧ך א‬

9 Gehinnom from beneath quaked for you, toward your arrival; it aroused for you the giants, all the chiefs
of the earth; it caused all the kings of the nations to rise from their thrones.
10 All of them shall speak up and say to you, 'Have you too become weak like us? Have you become like

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us?'
11 Your pride has been lowered into Gehinnom, the stirring of your psalteries. Maggots are spread under
you, and worms cover you.
12 How have you fallen from heaven, the morning star? You have been cut down to earth, You who cast
lots on nations.
13 And you said to yourself, 'To the heavens will I ascend, above the stars of God will I raise my throne,
and I will sit on the mount of the assembly, in the farthest end of the north.
14 I will ascend above the heights of the clouds; I will liken myself to the Most High.'
15 But into the nether world shall you be brought down, to the bottom of the pit.

And in the case of the Book of Ezekiel, Chapter 28: Verses 12 to 19, it is presented with its respective
translation into English from the same source63, as below:

‫חות֣ם ת ְכ ִנָ֔ית מ ֵּלֵׁ֥א‬

ֵּ ֙ ‫ל־מ֣לֶ ְך צֵ֑ ור וְ א ַמ ְ֣רת ֹּ֗לו כַ֚ה א ַמר ֙ אֲדנ ֣י י ֱהוִ ָ֔ה אַ תה‬
ֶ ַ‫יבבֶ ן־א ֶ֕דם ׂשֵׁ֥א ִקינ ֵ֖ה ע‬
:‫ליל ֵֽי ִפי‬
ֵׁ֥ ִ ‫ּוכ‬
ְ ‫ח ְכמֵ֖ה‬

‫ׁשיׁש ֶׁ֨שהַ ם ֙ וְ י ְׁ֣ש ָ֔ ֵּפה‬

ֵׁ֥ ִ ‫ֲֹלם תַ ְר‬
ֹּ֗ ‫רה ְמסֻ כתֶ ָ֙ך ֙ ֣א ֶדם ִפ ְט ָ֞דה וְ יַ ֵֽה‬
ַ֚ ‫ל־אבֶ ן יְ ק‬
ֶֶ֨ ‫ֱֹלהים ה ִיֹּ֗ית כ‬
ִִ֜ ‫יג ְב ֶ֨ ֵּע ֶדן גַן־א‬
:‫לאכֶ ת תֻ פֶ ַ֚יָך ּונְ קבֶ ֙יָך ֙ ָ֔בְך ְביֵׁ֥ום ִה ֵֽב ַראֲָךֵ֖ כונֵֽנּו‬
ֶ ֶ֨ ‫ּוב ְר ַ ֵ֖קת וְ זהֵ֑ב ְמ‬
ֵֽ ‫סַ ִפ֣יר ָ֔נפֶ ְך‬

:‫ל ְכת‬
ֵֽ ַ‫ֵּי־אֵׁ֖ש ִה ְתה‬
ֵּ ‫ֱֹלהים ֙ ה ִיָ֔ית ְבתֵׁ֥ וְך אַ ְבנ‬
ִ ‫סוכ ְֵ֑ך ּונְ תַ ִֹּ֗תיָך ְב ֶ֨ ַהר ק ֶַ֚דׁש א‬
ֵּ ַ‫־כ ָ֔רּוב ִמ ְמ ַׁשֵ֖ח ה‬
ְ ‫יד ֶַ֨א ְת‬

:‫צא עַ וְ לֵ֖תה ֵֽבְך‬

ֵׁ֥ ‫טות ִמ ַ֚ים אַ תה ֙ ִב ְדר ָ֔ ֶכיָך ִמיֵ֖ום ִה ֵֽב ְראְֵ֑ך עַ ד־נִ ְמ‬

‫סוכְך ִמתֵ֖ וְך‬

ֵּ ָ֔ ַ‫ֱֹלה ַ֚ים וֵֽאַ בֶ ְדָך ֙ ְכ ֣רּוב ה‬
ִ ‫ַתחֱט ֵ֑א ֵֽואֲחַ לֶ ְלָך ֩ ֵּמ ֶ֨ ַהר א‬
ֵֽ ֶ ‫וכָך֛ חמֵ֖ס ו‬
ְ ‫ל ְת ָֹּ֗ך מלֵ֧ ּו ֵֽת‬
ֵֽ ֻ‫טז ְב ֣רב ְרכ‬
:‫ֵּי־אׁש‬
ֵֽ ֵּ ‫אַ ְבנ‬

‫ל־א ֶ֣רץ ִה ְׁשלַ ְכ ִֹּ֗תיָך ִל ְפנֵּ ֵ֧י ְמל ִ ֛כים נְ תַ ִ ֵ֖תיָך‬

ֶ ַ‫יזגבַ ַּ֚ה ִל ְבָך ֙ ְבי ְפ ֶיָָ֔ך ִׁש ַחֵׁ֥ת ח ְכ ֵֽמ ְתָךֵ֖ עַ ל־יִ ְפע ֶתֵָ֑ך ע‬
:‫בְך‬
ֵֽ ‫ראֲוה‬
ֵׁ֥ ַ ‫ְל‬

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68
֙ ‫ל ְתָך וֵֽאֶ תֶ נְ ָךַ֚ ְלאֵּ ֙פֶ ר‬
ַ ָ֔ ‫וכָך ֙ ִה֣יא אֲכ‬
ְ ‫ֵֽאוצא־אֵּ ַׁ֚ש ִמ ֵֽת‬
ִ ‫יח ֵּמ ֣רב עֲו ֹּ֗ ֶניָך ְבע֙וֶל ֙ ְרכֻ ל ְ֣ת ָָ֔ך ִח ַל ְֵ֖לת ִמ ְקד ֶׁשֵ֑יָך ו‬
:‫עַ ל־ה ָ֔א ֶרץ ְלעֵּ ינֵּ ֵ֖י כל־ר ֶ ֵֽאיָך‬

:‫ד־עולם‬
ֵֽ ַ‫ׁש ְמ ֵ֖מּו ע ֶל ֵ֑יָך בַ לה֣ ות ה ִיָ֔ית וְ ֵּ ֵֽאינְ ָךֵ֖ ע‬
ֵֽ ‫ודעֶ ֙יָך ֙ ֵֽבעַ ִָ֔מים‬
ְ ֵֽ‫יט כל־י‬

12 "Son of man, raise a lamentation over the king of Tyre and say to him, So said the Lord God: You are
the one who engraves images, full of wisdom and perfect in beauty.
13 In Eden, the garden of God you were; every precious stone was [set in] your covering; ruby, topaz,
diamond, chrysolite, onyx, and jasper, sapphire, carbuncle, and crystal and gold; the work of your drums
and your orifices is in you; on the day of your creation they were established.
14 You were a cherub of great measure, that covers, and I gave that to you; you were on the mount of
the sanctuary of God: you walked among stones of fire.
15 You were perfect in your ways from the day you were created until wrongdoing was found in you.
16 Because of the multitude of your commerce, they filled you with violence and you sinned, and I shall
cast you as profane from the mountain of God, and I shall destroy you, O covering cherub, from among
the stones of fire.
17 Your heart became haughty because of your beauty; you destroyed your wisdom with your brightness;
I have cast you upon the ground; I have set you before kings to gaze upon you.
18 Because of the multitude of your iniquities, with the wrongdoing of your commerce, you profaned your
sanctity, and I shall bring forth fire out of your midst-it will consume you, and I shall make you ashes on
the ground before the eyes of all who see you.
19 All who know you among the peoples will wonder over you; you shall be a terror, and you shall be no
more, ever."

From the above, independent of the interpretations that may exist, of which one can lose sight of the tree
by trying to see a forest that does not exist, and from what is written, it mentions a created spiritual being,
not a human being, with special characteristics, even calling him a cherub of great measure, who thought
of being equal to God, and the Lord himself has marked his destiny, in the future, where he will be no
more.

From the point of view of the New Testament, the matter is much clearer; obviously, like the Hebrew
people, the Christian church has received persecution of all kinds, officially and even by groups of all kinds,
from its beginnings to date; of course, the Church, comprises citizens from all over the world, and like the
Jewish people, they have found refuge for their lives in some nations, such as the United States and a few
other countries. In the case of Christianity, unlike the national emancipation that the Jewish people
expect, it has been designated an enemy, who is not physical, but spiritual, as shown in the Letter to the
Ephesians, Chapter 6, as follows:

69
Eph 6:12 For we wrestle not against flesh and blood, but against principalities, against powers, against
the rulers of the darkness of this world, against spiritual wickedness in high places.

Eph 6:12 Porque no tenemos lucha contra sangre y carne, sino contra principados, contra potestades,
contra los gobernadores de las tinieblas de este siglo, contra huestes espirituales de maldad en las
regiones celestes.

Eph 6:12 porque não temos que lutar contra carne e sangue, mas, sim, contra os principados, contra as
potestades, contra os príncipes das trevas deste século, contra as hostes espirituais da maldade, nos
lugares celestiais.

‫ כי לא עם־בשר ודם מלחמה לנו כי עם־שרים ושליטים עם־המשלים בחשכת‬6:12 Eph

‫העולם הזה עם־הרוחות הרעות אשר במרומים׃‬

These “spiritual beings” are the same ones that appear reflected in the Book of Daniel and that were
previously discussed. Now, the New Testament, gives a reference in the Book of Revelation, of who, and
how many these spiritual beings are and where they come from, as follows:

Rev 12:3 And there appeared another wonder in heaven; and behold a great red dragon, having seven
heads and ten horns, and seven crowns upon his heads.
Rev 12:4 And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the
dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was
born.
Rev 12:5 And she brought forth a man child, who was to rule all nations with a rod of iron: and her child
was caught up unto God, and to his throne.
Rev 12:6 And the woman fled into the wilderness, where she hath a place prepared of God, that they
should feed her there a thousand two hundred and threescore days.
Rev 12:7 And there was war in heaven: Michael and his angels fought against the dragon; and the dragon
fought and his angels,
Rev 12:8 And prevailed not; neither was their place found any more in heaven.
Rev 12:9 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth
the whole world: he was cast out into the earth, and his angels were cast out with him.
Rev 12:10 And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the
kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which
accused them before our God day and night.
Rev 12:11 And they overcame him by the blood of the Lamb, and by the word of their testimony; and
they loved not their lives unto the death.
Rev 12:12 Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth

70
and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath
but a short time.

Rev 12:3 También apareció otra señal en el cielo: he aquí un gran dragón escarlata, que tenía siete
cabezas y diez cuernos, y en sus cabezas siete diademas;
Rev 12:4 y su cola arrastraba la tercera parte de las estrellas del cielo, y las arrojó sobre la tierra. Y el
dragón se paró frente a la mujer que estaba para dar a luz, a fin de devorar a su hijo tan pronto como
naciese.
Rev 12:5 Y ella dio a luz un hijo varón, que regirá con vara de hierro a todas las naciones; y su hijo fue
arrebatado para Dios y para su trono.
Rev 12:6 Y la mujer huyó al desierto, donde tiene lugar preparado por Dios, para que allí la sustenten por
mil doscientos sesenta días.
Rev 12:7 Después hubo una gran batalla en el cielo: Miguel y sus ángeles luchaban contra el dragón; y
luchaban el dragón y sus ángeles;
Rev 12:8 pero no prevalecieron, ni se halló ya lugar para ellos en el cielo.
Rev 12:9 Y fue lanzado fuera el gran dragón, la serpiente antigua, que se llama diablo y Satanás, el cual
engaña al mundo entero; fue arrojado a la tierra, y sus ángeles fueron arrojados con él.
Rev 12:10 Entonces oí una gran voz en el cielo, que decía: Ahora ha venido la salvación, el poder, y el
reino de nuestro Dios, y la autoridad de su Cristo; porque ha sido lanzado fuera el acusador de nuestros
hermanos, el que los acusaba delante de nuestro Dios día y noche.
Rev 12:11 Y ellos le han vencido por medio de la sangre del Cordero y de la palabra del testimonio de
ellos, y menospreciaron sus vidas hasta la muerte.
Rev 12:12 Por lo cual alegraos, cielos, y los que moráis en ellos. ¡Ay de los moradores de la tierra y del
mar! porque el diablo ha descendido a vosotros con gran ira, sabiendo que tiene poco tiempo.

Rev 12:3 E viu-se outro sinal no céu, e eis que era um grande dragão vermelho, que tinha sete cabeças e
dez chifres e, sobre as cabeças, sete diademas.
Rev 12:4 E a sua cauda levou após si a terça parte das estrelas do céu e lançou-as sobre a terra; e o dragão
parou diante da mulher que havia de dar à luz, para que, dando ela à luz, lhe tragasse o filho.
Rev 12:5 E deu à luz um filho, um varão que há de reger todas as nações com vara de ferro; e o seu filho
foi arrebatado para Deus e para o seu trono.
Rev 12:6 E a mulher fugiu para o deserto, onde já tinha lugar preparado por Deus para que ali fosse
alimentada durante mil duzentos e sessenta dias.
Rev 12:7 E houve batalha no céu: Miguel e os seus anjos batalhavam contra o dragão; e batalhavam o
dragão e os seus anjos,
Rev 12:8 mas não prevaleceram; nem mais o seu lugar se achou nos céus.
Rev 12:9 E foi precipitado o grande dragão, a antiga serpente, chamada o diabo e Satanás, que engana
todo o mundo; ele foi precipitado na terra, e os seus anjos foram lançados com ele.
Rev 12:10 E ouvi uma grande voz no céu, que dizia: Agora chegada está a salvação, e a força, e o reino do
nosso Deus, e o poder do seu Cristo; porque já o acusador de nossos irmãos é derribado, o qual diante do
nosso Deus os acusava de dia e de noite.
Rev 12:11 E eles o venceram pelo sangue do Cordeiro e pela palavra do seu testemunho; e não amaram
a sua vida até à morte.

71
Rev 12:12 Pelo que alegrai-vos, ó céus, e vós que neles habitais. Ai dos que habitam na terra e no mar!
Porque o diabo desceu a vós e tem grande ira, sabendo que já tem pouco tempo.

‫ וירא אות אחר בשמים והנה תנין גדול אדם כאש ולו שבעה ראשים ועשר קרנים‬12:3 Rev
‫ועל־ראשיו שבעה כתרים׃‬
‫ וסחב בזנבו מן־השמים שלישית הכוכבים וישליכם ארצה ויתיצב התנין לפני‬12:4 Rev
‫האשה אשר החלה ללדת למען בלע את־בנה בלדתה׃‬
‫ ותלד בן זכר אשר־ירעה כל־הגוים בשבט ברזל וילקח בנה אל־האלהים ואל־‬12:5 Rev
‫כסאו׃‬
‫ והאשה ברחה המדברה אשר־שם הוכן־לה מקום מאת אלהים למען יכלכלוה שם‬12:6 Rev
‫ימים אלף ומאתים וששים׃‬
‫ ותהי מלחמה בשמים מיכאל הוא ומלאכיו נלחמים בתנין והתנין נלחם ומלאכיו׃‬12:7 Rev
‫ ולא התחזקו וגם מקומם לא־נמצא עוד בשמים׃‬12:8 Rev
‫ וישלך התנין הגדול הנחש הקדמוני אשר־נקרא שמו מלשין ושטן המדיח תבל כלה‬12:9 Rev
‫הוא השלך ארצה ומלאכיו עמו השלכו׃‬
‫ ואשמע קול גדול בשמים ויאמר עתה באה ישועת אלהינו ועזו ומלכותו וממשלת‬12:10 Rev
‫משיחו כי הורד שוטן אחינו העמד לשטנם לפני אלהינו יומם ולילה׃‬
‫ והם נצחהו בדם־השה ובדבר עדותם ולא־אהבו את־נפשם עד למות׃‬12:11 Rev

‫ על־כן רנו שמים ושכניהם אוי לכם ישבי ארץ וים כי־ירד אליכם המלשין בחמה‬12:12 Rev
‫גדולה מדעתו כי תקצר עתו׃‬

This Text speaks of Satan and the angels who followed him, which according to the same Reading, speaks
of a third of the angels of heaven, a very high number that far exceeds the number of inhabitants of the
earth64. Now, from the above, it could be interpreted that there are no physical enemies, but yes, there
are, the only thing is that the treatment is different and details can be entered into on another occasion,
but also, it is more than clear, the oppression that Israel has had and has, as a nation and its right to defend
itself.

When it speaks of the rulers of the darkness of this age/world (αἰών, aiōn) and the spiritual hosts of
wickedness in the heavenly places, it does not refer to its scope of intervention being limited to the
celestial field, at no time, but refers to the ‘world’ (‘κόσμος’, kosmos), although of this one has a vision in
five senses, the first one is the created world, which refers to the physical world or universe that God
created through Christ, and which was commented on in the reading of the Gospel of John, which includes
the earth and everything in it; the second one is the human world, which refers to the inhabitants of the

64
According to the number of the angels of God who worship Him, a number is obtained, always in the Book of
Revelation (5:11), of which there would be a third of them.

72
world, including believers and non-believers; the third one, the moral world, which refers to worldly
matters, frequently associated with sin and opposition to God; the fourth one, which is the temporal
world, which encompasses the time from creation to the present, and contrasts with the eternal life
promised in Christ, and the last one which is the World to Come, which refers to the future state of the
world under the reign of Christ and of God. Now, the Lord, in His Word, in the Letter of James, exhorts us
not to seek and even less to love, that moral world, because we would become enemies of God, as shown
below:

Jas 4:4 Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God?
whosoever therefore will be a friend of the world is the enemy of God.

Jas 4:4 ¡Oh almas adúlteras! ¿No sabéis que la amistad del mundo es enemistad contra Dios? Cualquiera,
pues, que quiera ser amigo del mundo, se constituye enemigo de Dios.

Jas 4:4 Adúlteros e adúlteras, não sabeis vós que a amizade do mundo é inimizade contra Deus? Portanto,
qualquer que quiser ser amigo do mundo constitui-se inimigo de Deus.

?‫ נואפים שכמוכם! האם אתם לא מבינים שידידות עם העולם היא עוינות לאלוהים‬4:4 Jas
‫ בכך אתם עושים את עצמכם אויבים‬,‫ אם ברצונכם להתיידד עם העולם‬:‫אומר זאת שוב‬
.‫לאלוהים‬

In this moral world, all the current fashionable trends and those contrary to the Word of God are found,
such as Nihilism, Hedonism, Relativism, and others, as well as the proliferation of groups with lifestyles
contrary to the Word of God, very fashionable in our days.

All of the above has been observed in terms of conglomerates, that is, for Israel and the church of Christ,
but individually, both for Jews and Christians, it has a connotation closer to what the enemy represents
for Christianity; which has to do with having a behavior seeking to do the will of God, as shown in the Book
of Proverbs, Chapter 29, Verse 27, with its respective translation into English from the same source65, as
follows:

‫ר־ּד ֶרְך׃‬
ַֽ ָּ ַ‫יקים ִּאֹּ֣יׁש ָּעֵ֑וֶל וְּ תֹוע ֲַבֵ֖ת ָּר ָּׁשֹּ֣ע יְּ ׁש‬
ִּ ‫תֹוע ֲַבֹּ֣ת צַ ִַּּ֭ד‬

The unjust man is an abomination to the righteous, And he whose way is straight is an abomination to the
wicked.

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73
From there, there may exist an aversion to people (or conglomerates) who want to live lives apart from
evil, and therefore envy, jealousy, and disputes may arise, which can bring problems, but the intervention
and influence of these evil spiritual beings is empirically noticeable, which alone is a separate topic; what
is wanted to be highlighted, based on all this, is that we live in the end of time, and what is related to the
enemy of our lives towards the end, is closely linked to the last week prophesied in the Book of Daniel,
which was previously unfinished but it is taken up again and is found in Chapter 9, verses 24 to 27, taken
from Hebrew and its corresponding translation into English from the same source66, as shown below:
24

]‫[ּולהָּ תֵ֤ם‬
ְּ )‫ׁשָך ְּלכַ ַ֨לא הַ ָּ֜ ֶפׁשַ ע (ולחתם‬ ֶ ַ֗ ‫ל־עֹּ֣יר קׇ ְּד‬
ִּ ַ‫תְך ַעַֽל־עַ ְּמָךֹּ֣ ׀ וְּ ע‬ ֶׂ֥ ַ ‫ׁשָּ בֻ ִַּ֨עים ִּׁש ְּב ִָּּ֜עים נ ְֶּח‬
‫ׁשחַ ֶׂ֥ק ֶדׁש‬
ֵ֖ ‫ּולהָּ ִּ ֵ֖ביא ֶצ ֶֹּ֣דק ַֽעלָּ ִּמֵ֑ים וְּ לַ ְּחתם ֙ חָּ זֹֹּ֣ון וְּ נ ִִָּּ֔ביא וְּ ִּל ְּמ‬
ְּ ‫ּולכַ פֹּ֣ר עָּ ִ֔ון‬
ְּ ]֙ ‫(חטאות) [חַ טָּ את‬
‫ׇ ַֽק ָּד ִּ ַֽׁשים׃‬
25

‫ד־מ ִּׁשֹּ֣יחַ נ ִָּּגִ֔יד ׁשָּ בֻ ִּעֵ֖ים ִּׁש ְּב ָּע ֵ֑ה‬

ָּ ַ‫וְּ ת ַ ַ֨דע וְּ תַ ְּש ָּ֜כל ִּמן־מ ָּצֹּ֣א ָּד ַָּ֗בר ְּלהָּ ִּׁשיב ֙ וְּ ִּל ְּבנֵֹ֤ות יְּ ַֽרּוׁשָּ לַ ִּ֙ם ֙ ע‬
‫ּובצֵ֖ ֹוק הָּ ִּע ִּ ַֽתים׃‬ ְּ ‫ּוׁש ַנַ֗יִּ ם תָּ ׁשּוב ֙ וְּ נִּ ְּבנְּ תָּ ה ֙ ְּרחֹּ֣ ֹוב וְּ חָּ ִ֔רּוץ‬
ְּ ‫וְּ ׁשָּ בֻ ִָּ֞עים ִּׁש ִּשֹּ֣ים‬
26

֙ ‫ׁשיחַ וְּ אֹּ֣ין לֵ֑ ֹו וְּ הָּ ִַּ֨עיר וְּ הַ ָּ֜ק ֶדׁש ַֹּ֠י ְּׁש ִֹּּ֠חית ַע ֹּ֣ם נ ִּ ֵָּ֤גיד הַ בָּ א‬
ֵ֖ ִּ ‫רת ָּמ‬
ֶׂ֥ ָּ‫ּוׁש ַנִ֔יִּ ם יִּ כ‬
ְּ ‫וְּ אַ חֲרֵ֤י הַ שָּ בֻ ִּעים ֙ ִּׁש ִּשֹּ֣ים‬
‫ֱרצֶ ת ׁשמ ַֽמֹות׃‬ ֵ֖ ֶ ‫שטֶ ף וְּ עַ ד ֙ ֹּ֣קץ ִּמ ְּלחָּ ִ֔ ָּמה ֶנח‬ ֶ ִ֔ ַ‫וְּ ִּקצֹּ֣ ֹו ב‬
27

‫קּוצים ֙ ְּמׁש ִ֔מם‬

ִּ ‫ּומנְּ ַ֗ ָּחה וְּ ַ֨ ַעל ְּכנַ ֵָּ֤֤ף ִּׁש‬
ִּ ‫ַׁש ִּבֹּ֣ית ׀ ֶזֹּ֣בַ ח‬
ְּ ‫ֲצי הַ שָּ ָּ֜בּועַ י‬
ִַּ֨ ‫וְּ ִּהגְּ ִּ ֶׂ֥ביר ְּב ִּ ָ֛רית לָּ ַר ִּ ֵ֖בים ׁשָּ בֹּ֣ ּועַ אֶ ָּחֵ֑ד ַוח‬
{‫תְך עַ ל־ׁש ַֽמם׃}ס‬
ֵ֖ ַ ‫וְּ עַ ד־כָּ לָּ ה ֙ וְּ נֶ ֹּ֣ח ֱָּר ִ֔ ָּצה ִּת‬

24
Seventy weeks are decreed upon thy people and upon thy holy city, to finish the transgression, and to
make an end of sin, and to forgive iniquity, and to bring in everlasting righteousness, and to seal vision
and prophet, and to anoint the most holy place.

25
Know therefore and discern, that from the going forth of the word to restore and to build Jerusalem unto

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74
one anointed, a prince, shall be seven weeks; and for threescore and two weeks, it shall be built again,
with broad place and moat, but in troublous times.

26
And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people
of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and
unto the end of the war desolations are determined.

27
And he shall make a firm covenant with many for one week; and for half of the week he shall cause the
sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth
appalment; and that until the extermination wholly determined be poured out upon that which causeth
appalment.’

The last week of Daniel, particularly, the remaining seven years that are missing, is interpreted up to the
end of days, that is, the present, not around 2000 years ago; and although it is a hard topic, which only
that has a particular study, and even is controversial, because unfortunately, for the Rabbinic Jews, who
expect a Messiah man, of political and military character, who somehow brings them ‘peace and security’,
they will make a pact with this person, who, in practice will not be the person they really expect to be,
because he will be an impostor, empowered by Satan, known as the Antichrist, who will help them build
their third Temple, and indeed they will get it, the only thing, is that after three and a half years he will
cease the functions of the Temple, and will make himself sit as God, as found in the Second Letter to the
Thessalonians, in the New Testament, as follows:

2Th 2:1 Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering
together unto him,
2Th 2:2 That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter
as from us, as that the day of Christ is at hand.
2Th 2:3 Let no man deceive you by any means: for that day shall not come, except there come a falling
away first, and that man of sin be revealed, the son of perdition;
2Th 2:4 Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that
he as God sitteth in the temple of God, shewing himself that he is God.

2Th 2:1 Pero con respecto a la venida de nuestro Señor Jesucristo, y nuestra reunión con él, os rogamos,
hermanos,
2Th 2:2 que no os dejéis mover fácilmente de vuestro modo de pensar, ni os conturbéis, ni por espíritu,
ni por palabra, ni por carta como si fuera nuestra, en el sentido de que el día del Señor está cerca.
2Th 2:3 Nadie os engañe en ninguna manera; porque no vendrá sin que antes venga la apostasía, y se
manifieste el hombre de pecado, el hijo de perdición,
2Th 2:4 el cual se opone y se levanta contra todo lo que se llama Dios o es objeto de culto; tanto que se

75
sienta en el templo de Dios como Dios, haciéndose pasar por Dios.

,‫ אחים יקרים‬,‫ אני מבקש מכם‬,‫ בנוגע לבואו של ישוע המשיח אדוננו ופגישתנו איתו‬2:1 Th2
,‫אנא‬
‫ נבואות שקר‬,‫ חזיונות שווא‬,‫ אל תאבדו את עשתונותיכם ואל תפחדו משמועות כזב‬2:2 Th2
.‫ שמספרים כי הגיע יום ה׳‬,‫ שנכתבו כביכול על־ידי‬,‫ומסמכים מזויפים‬
‫ כי לפניכן יפרוץ המרד ואיש הרשע‬,‫ אל תניחו לאף אחד לרמות ולבלבל אתכם‬2:3 Th2
.‫ זה שנידון לאבדון‬,‫יתגלה‬

‫ עד שיעז אפילו לשבת‬,‫ הוא ירומם את עצמו מעל כל מה שמאלוהים וכל מה שקדוש‬2:4 Th2
!‫בהיכל אלוהים ויכריז שהוא עצמו אלוהים‬

This character or for Rabbinic Jews ‘the anointed’, will facilitate the installation of the third Temple, but
will sit, as expressed in the Second Letter to the Thessalonians, in the Temple of God, posing as God, which
will undoubtedly generate a series of difficult and complicated situations, which will not only be for Israel,
but for the whole world, but unfortunately, he will deceive many…So we must be attentive to these things
and not participate in them, and when that happens and things worsen for Israel as a nation, they will
recognize that the only help they need comes from God…and they will have it, with the coming of the
person of the Angel of Jehovah or Angel of the Lord or our Lord Jesus Christ, where they will regret their
actions of having rejected Him, because this is what the Word of God expresses, as seen in the Tanakh
(Zech 12:10), as well as in the New Testament, but not only Israel but all the nations of the Earth, as it
appears in the Gospel of Matthew, as well as in the Book of Revelation, as follows:

Gospel of Matthew:

Mat 24:29 Immediately after the tribulation of those days shall the sun be darkened, and the moon shall
not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:
Mat 24:30 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of
the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and
great glory.

Mat 24:29 E inmediatamente después de la tribulación de aquellos días, el sol se oscurecerá, y la luna no
dará su resplandor, y las estrellas caerán del cielo, y las potencias de los cielos serán conmovidas.
Mat 24:30 Entonces aparecerá la señal del Hijo del Hombre en el cielo; y entonces lamentarán todas
las tribus de la tierra, y verán al Hijo del Hombre viniendo sobre las nubes del cielo, con poder y gran
gloria.

Mat 24:29 E, logo depois da aflição daqueles dias, o sol escurecerá, e a lua não dará a sua luz, e as estrelas

76
cairão do céu, e as potências dos céus serão abaladas.
Mat 24:30 Então, aparecerá no céu o sinal do Filho do Homem; e todas as tribos da terra se lamentarão
e verão o Filho do Homem vindo sobre as nuvens do céu, com poder e grande glória.

‫ ומיד אחרי צרת הימים ההם תחשך השמש והירח לא יגיה אורו והכוכבים יפלו‬24:29 Mat
‫מן־השמים וחילי השמים יתמוטטו׃‬

‫ אז יראה אות בן־האדם בשמים וספדו כל־משפחות הארץ וראו את־בן־האדם‬24:30 Mat
‫בא עם־ענני השמים בגבורה וכבוד רב׃‬

Revelation:

Rev 1:4 John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is,
and which was, and which is to come; and from the seven Spirits which are before his throne;
Rev 1:5 And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the
prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,
Rev 1:6 And hath made us kings and priests unto God and his Father; to him be glory and dominion for
ever and ever. Amen.
Rev 1:7 Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him:
and all kindreds of the earth shall wail because of him. Even so, Amen.
Rev 1:8 I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was,
and which is to come, the Almighty.

Rev 1:4 Juan, a las siete iglesias que están en Asia: Gracia y paz a vosotros, del que es y que era y que ha
de venir, y de los siete espíritus que están delante de su trono;
Rev 1:5 y de Jesucristo el testigo fiel, el primogénito de los muertos, y el soberano de los reyes de la tierra.
Al que nos amó, y nos lavó de nuestros pecados con su sangre,
Rev 1:6 y nos hizo reyes y sacerdotes para Dios, su Padre; a él sea gloria e imperio por los siglos de los
siglos. Amén.
Rev 1:7 He aquí que viene con las nubes, y todo ojo le verá, y los que le traspasaron; y todos los linajes
de la tierra harán lamentación por él. Sí, amén.
Rev 1:8 Yo soy el Alfa y la Omega, principio y fin, dice el Señor, el que es y que era y que ha de venir, el
Todopoderoso.

Rev 1:4 João, às sete igrejas que estão na Ásia: Graça e paz seja convosco da parte daquele que é, e que
era, e que há de vir, e da dos sete Espíritos que estão diante do seu trono;
Rev 1:5 e da parte de Jesus Cristo, que é a fiel testemunha, o primogênito dos mortos e o príncipe dos
reis da terra. Àquele que nos ama, e em seu sangue nos lavou dos nossos pecados,
Rev 1:6 e nos fez reis e sacerdotes para Deus e seu Pai, a ele, glória e poder para todo o sempre. Amém!

77
Rev 1:7 Eis que vem com as nuvens, e todo olho o verá, até os mesmos que o traspassaram; e todas as
tribos da terra se lamentarão sobre ele. Sim! Amém!
Rev 1:8 Eu sou o Alfa e o Ômega, o Princípio e o Fim, diz o Senhor, que é, e que era, e que há de vir, o
Todo-poderoso.

‫ יוחנן לשבע הקהלות אשר באסיא חסד לכם ושלום מאת ההוה והיה ויבוא ומאת‬1:4 Rev
‫שבעת הרוחות אשר לפני כסאו׃‬
‫ ומאת־ישוע המשיח העד הנאמן ובכור המתים ועליון למלכי־ארץ אשר אהב אתנו‬1:5 Rev
‫ובדמו גאלנו מחטאתינו׃‬
‫ ויעש אתנו מלכים וכהנים לאלהים אביו לו הכבוד והעז לעולמי עולמים אמן׃‬1:6 Rev
‫ הנה הוא בא עם־העננים וראתה אתו כל־עין גם־המה אשר דקרהו וספדו עליו כל־‬1:7 Rev
‫משפחות הארץ כן יהיה אמן׃‬
‫ אני האלף והתו ראש וסוף נאם יהוה אלהים ההוה והיה ויבוא אלהי צבאות׃‬1:8 Rev

To conclude this work, it only remains to comment that, according to the Scriptures, God is a plural Being,
composed of God or the Lord, YHWH; the Angel of the Lord or Angel of YHWH; and His Spirit; and where
the Savior, that is, the Angel of the Lord or Angel of YHWH or the Lord Jesus or Yeshua, will return again
with great power and glory, as previously explained in the Readings from the Book of Zechariah, the
Gospel of Matthew and the Book of Revelation…

If I am not a believer in Yeshua (Jesus) and I want to be one, what should I do?

The answer is simple, and it is to accept the vicarious sacrifice that the Lord Jesus made for you and me
and He will give you the power to become a child of God, as it appears in the Gospel of John, as follows:

Joh 1:12 But as many as received him, to them gave he power to become the sons of God, even to them
that believe on his name:

And what should I do? Well, pray with all your heart, the following prayer:

Lord Jesus, I ask forgiveness for my sins and I accept You as my only and sufficient personal Savior, I know
that You are God, and that You died for me on the cross to save me, I repent, I am a sinner, forgive me
and save me, please write my name in the Book of Life…in Your Holy name Lord Jesus, I beg You…amen
and amen.

Then read the Word of God, the Bible, and talk to God, every day, and look for a Christian/Messianic
church, where the Bible is preached, to congregate…

78
Luk 17:10 So likewise ye, when ye shall have done all those things which are commanded you, say, We
are unprofitable servants: we have done that which was our duty to do.
Luk 17:10 Así también vosotros, cuando hayáis hecho todo lo que os ha sido ordenado, decid: Siervos
inútiles somos, pues lo que debíamos hacer, hicimos.

Luk 17:10 Assim também vós, quando fizerdes tudo o que vos for mandado, dizei: Somos servos inúteis,
porque fizemos somente o que devíamos fazer.

‫ כי אתם‬,‫ ”כך התנהגו גם אתם – אל תצפו לשבחים כשאתם מקיימים את מצוותי‬17:10 Luk
“.‫רק ממלאים את חובתכם‬
Luk 17:10 οὕτως καὶ ὑμεῖς, ὅταν ποιήσητε πάντα τὰ διαταχθέντα ὑμῖν, λέγετε ὅτι
δοῦλοι ἀχρεῖοί ἐσμεν, ὅτι ὃ ὠφείλομεν ποιῆσαι πεποιήκαμεν.

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