Diynah Married Her Brother
I KNOW I said no second witness would be given the last time around, but that’s only because I decided to go through with my findings, having neglected to comb every street corner or back alley of Scripture. It doesn’t mean the only begotten Daughter of Elohim fails to exist elsewhere. It simply means that not every stone had been overturned in the investigation. If anything, I laid my cards on the table so that fellow readers might take up the task of sleuth work. Because sometimes it takes a village. In little time, a good number of passages were pulled. And guess what? They all detail or expound upon the same story. Salvation is a family affair.
Another oversight in the Aseneth narrative is rather embarrassing, as it’s no small detail. I blame myself. You will recall that Diynah married Iyov, making her his second wife. His first wife died during the seven years of testing. After crunching the numbers, I proposed that Diynah bore her first of seven sons and three daughters for Iyov when she was somewhere between the years of 100 and 120. I furthermore assumed that Diynah was never given in marriage beforehand, seeing as how Shekem raped her. Well, I was wrong about that one. I decided to give the book of Yashar another thorough read, and as it turns out, Diynah married one of her brothers.
It says so right here.
2 And Eliyuram the woman of Re’uven conceived and bore him Chanok, Paullu, Chetsron and Karmiy, four sons; and Shim’on his brother took his sister Diynah for a woman, and she bore him Yemu’el, Yamiyn, Ohad, Yakiyn, and Tsochar, five sons.
Yashar (Jasher) 45:2
Diynah became the woman of one of her twelve brothers. Shim’on. That’s an easily overlooked blink and you’ll miss it detail. Still though, how is that being obedient to Torah, exactly? I asked myself the same question. The short and quick answer is, it’s not. The Law tells us so.
9 The nakedness of your sister, the daughter of your father, or daughter of your mother, whether she be born at home, or born abroad, even their nakedness you shall not uncover. 10 The nakedness of your son’s daughter, or of your daughter’s daughter, even their nakedness you shall not uncover: for theirs is your own nakedness. 11 The nakedness of your father’s woman’s daughter, begotten of your father, she is your sister, you shall not uncover her nakedness.
Vayiqra (Leviticus) 18:9-11
The prohibition, that no man uncover the nakedness of his sister, is put forward and then quickly restated so that nobody might claim a loophole with the fact that the girl is the daughter of his father through another woman other than his mother. It doesn’t matter though, because both Shim’on and Diynah were the children of Leah. They came from the same seed planted into the same womb. That’s a naughty-no-no.
The only conclusion I can make is that Shim’on was playing the part of her redeemer, seeing as how Diynah’s rapist was, a-hum, circumcised, and then offed during the weakness of his painful recovery. Nobody else from the sons of Shem were likely to marry her after she’d been defiled. And since Shim’on was personally responsible for Shekem’s death, it might make sense that he spare her from any further shame. Really, I’m just trying to figure out the mind of a Patriarch. It’s the best I can do. Quite the redeemer though. Diynah and Shim’on had five sons together. That’s a lot of nakedness to uncover. The entire point of a redeemer, as commanded in Deuteronomy 25, is that a man was to take his deceased brother’s wife, if they had failed to conceive any children together, and produce one child which might carry on the family name. You will recall that Diynah had a daughter. Couldn’t succeed in the name of her father then, could she?
Before you tell me the marriage of Shim’on to Diynah disproves my marriage of Iyov to Diynah theory, let me assure you that it doesn’t. And it’s not my theory anyways. Scripture says so. She became Shim’on’s woman and then Iyov’s woman. It’s not like I’m making this stuff up. Take your issue to the complaint department of the ancients. If anything, Shim’on makes her second marriage to Iyov all that more reliably interesting, especially since we are further able to tighten up her timeline. Yashar records Shim’on’s death in the following passage.
4 And in the seventy fifth year died his brother Shim’on, he was a hundred and twenty years old at his death, and he was also put into a coffin and given into the hands of his children.
Yashar (Jasher) 61:4 [Cepher]
Knowing that Shim’on was 120 years old at his death, and that it happened during the 75th year of their sojourn, we can then know for certain that Diynah was considerably younger.
14 And when Yahuah saw that Le’ah was hated, Yahuah opened her womb, and she conceived and bore Ya’aqov four sons in those days. 15 And these are their names, Re’uven, Shim’on, Leviy, and Yahudah, and she afterward left bearing. 16 And at that time Rachel was barren, and she had no offspring, and Rachel envied her sister Le’ah, and when Rachel saw that she bore no children to Ya’aqov, she took her handmaid Bilhah, and she bore Ya’aqov two sons, Dan and Naphtaliy. 17 And when Le’ah saw that she had left bearing, she also took her handmaid Zilpah, and she gave her to Ya’aqov for a woman, and Ya’aqov also came to Zilpah, and she also bore Ya’aqov two sons, Gad and Asher. 18 And Le’ah again conceived and bore Ya’aqov in those days two sons and one daughter, and these are their names, Yishakar, Zevulun, and their sister Diynah.
Yashar (Jasher) 31:14-18
Shim’on was the second born child. Diynah was the eleventh. How many years between might that be? No biological twins are accounted for. Is every child of Le’ah therefore an Irish twin? Notice that Le’ah did not offer Zilpah as a woman for Ya’aqov until she realized she was barren. How long do you figure a woman might go before she figures herself to be barren? A few years, maybe. Contextually though, there is a cold war between sisters Le’ah and Rachel, and so you figure a year or two. But even then Zilpah would need to get pregnant. Might not happen on the first try. She bore two sons before Le’ah once again figured out that she was still capable of producing Patriarchs. Yishakar and Zevulun still proceeded Diynah. What I’m saying is, Diynah was at least ten years younger than Shim’on, if not more.
Assuming that Diynah was 40 years of age when the Patriarchs entered Egypt, Shim’on’s death would place her at the whereabouts of 115 years old when she became a widow. But that can’t be so. She had to have been younger than 115. More like 110 or 105 even. That also means she was younger than 40 when entering Egypt. I had placed that estimate based upon Yoceph, but for all I know, Rachel’s son was older. Perhaps she was closer to 25 or 30 to match Iyov’s estimated age of 15.
Anyhow, let’s tally this up. That’s one daughter through Shekem, five sons with Shim’on, seven sons and three daughters with Iyov, making her the mother of 16 recorded children in all. That doesn’t even include her grandchildren, Ephraim and Menasheh, which came to her through Yoceph’s marriage with Aseneth.
THE NAME Phanuel literally means ‘the face of Elohiym.’ But you probably knew that already. Either way, take a note of that. Jot it down. Another random fact you’re likely well-aware of, especially if you’re Baptist or a recovering Baptist and the mere thought of ‘First Chanok’ makes you want to spit, is that there’s an assigned angel over repentance. Mm-hmm, lots of people want to hurl ‘First Chanok’ into the book burning pyre after learning that little nugget of information. Phanuel, or Penu’el, is that angel. Uh-oh. This very moment, somebody is writing a letter just to let me know Jesus is the only person appointed over repentance, and that heaven is too small for an angel to take on the role. Well, Chanok says otherwise, and I stand by it.
In the following scene, we are introduced to the four angels who surround the throne of Yahuah, the Most-High Elohim. These same four angels appear in other places throughout Scripture. They are described as Keruviym by the prophet Yechezq’el or ‘living creatures’ by Yochanan in Revelation. Here they are simply angels. But unlike their other appearances, names are offered, and job duties are assigned to them.
1 And after that I saw thousands of thousands and myriads of myriads, and an infinite number of people, standing before Yahuah Tseva’oth. 2 On the four wings likewise of Yahuah Tseva’oth, on the four sides, I perceived others, besides those who were standing. Their name, too, I know; because the angel, who proceeded with me, declared them to me, discovering to me every secret thing.
3 Then I heard the voices of those upon the four sides magnifying Yahuah of glory.
4 The first voice blessed Yahuah Tseva’oth forever and ever.
5 The second voice I heard blessing the Elect One, and the elect who suffer on account of Yahuah Tseva’oth.
6 The third voice I heard petitioning and praying for those wo dwell upon earth and supplicate the name of Yahuah Tseva’oth.
7 The fourth voice I heard expelling the impious angels, and prohibiting them from entering into the presence of Yahuah Tseva’oth, to accuse the inhabitants of the earth.
Pause. Believe it or not, all four angels are protectors of Yahuah’s elect. Sure, they guard the throne of the Most-High, but notice their stated purposes. Their prayers are directed at the set-apart living upon the earth. The second voice blessed the elect who suffer. The third petitioned and prayed for those who dwell upon the earth—not unlike the only-begotten daughter. So too does Penitence pray for the set-apart on the earth, you see. The fourth kept the devils and unclean ruachs from entering the presence of the Most-High and accusing the inhabitants of the earth. That’s bad ass.
You will tell me the first angel never did anything resembling praying for the elect. But that is only because Chanok did not hear him praying for the elect at that particular moment. In the continuing passage, he will be described as Miyka’el. The one and only. Who is Miyka’el but the prince and protector of Yashar’el? It’s like I’ve always said, if you’re serving Yahuah as a child of Yashar’el and find yourself in need of protection, then who better than the very four bodyguards protecting the royal family in heaven. That’s right, I said family.
The fourth angel is Penu’el, by the way. No, I’m not ignoring him. It’s just—we haven’t gotten to that part yet. Continuing.
8 After this I besought the angel of shalom, who proceeded with me, to explain all that was concealed. I said to him, Who are those I have seen on the four sides, and whose words I have heard and written down? He replied, The first is the merciful, the patient, the holy Miyka’el. 9 The second is he who is over every suffering and every affliction of the sons of men, the holy Rapha’el. The third, who is over all that is powerful, is Gavriy’el. And the fourth, who is over repentance, and the hope of those who will inherit eternal life, is Penu’el. These are the four angels of El Elyon, and their four voices, which at that time I heard.
Chanok (Enoch) 40:1-10 [Cepher]
There it is. The controversial passage that has the 66-book Roman Council Canon crowd crying H-E-R-A-T-I-C around the pyre. If such a thought causes the Baptists to grind their teeth and spit, then what I’m about to say would cause them to vomit. Isn’t it interesting how the same angel who fends off the satans also resides over repentance? Penitence, the only begotten daughter of Elohiym, is so set-apart in her heavenly tower that she would most certainly need protected from unclean ruach.
Perhaps you see where I’m going with this. For the remainder of this follow-up paper, we will be dealing in double-entendres. That is, one word with two unique meanings. Yahusha means Yah has saved. Accordingly, we can find the son of Elohiym all throughout Torah and the Tanakh, as he is our salvation. I am therefore putting forward the distinct possibility that Penitence is our repentance. The holy family is a guarded mystery, indeed. The only begotten daughter is simply the most hidden of all four. What Chanok may ultimately be implying here is that repentance, or rather Penitence, is the hope of those who will inherit eternal life.
Before moving on, let’s take another look at those four angels as they appear in Yochanon’s vision. The hope of course is to glean some more information on the angel Penu’el.
6 And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four living creatures full of eyes before and behind. 7 And the first living creature was like a lion, and the second living creature like a calf, and the third living creature had a face as a man, and the fourth living creature was like a flying eagle.
Chizayon (Revelation) 4:6-7 [Cepher]
Remember how I told you to take special note of Penu’el’s name? As a refresher, it means ‘the face of Elohiym.’ I can’t outright prove this claim, obviously, but the third angel described by Yochanan appears to be the fourth angel described by Chanok, as he’s the only one with the face of a man. The reason for why the order is different is easily explained. If four angels stand in an infinite circle, then which one do you begin counting with—the one on the right of the left or the one on the right of the right of the left? It’s not like they’re wearing t-shirts that says Thing 1 and Thing 2. Yochanan may have stood there wondering, ‘Hmmm, I wonder which angel Chanok began counting first,’ but at some point, he chose to number them off on his fingers and then describe them.
More evidence that Penu’el is the heavenly creature with the face of a man and also the protector of Penitence can be retraced to our source material, ‘Yoceph and Aseneth’. In my last paper, Penitence was introduced to us in chapter 15, verses 5-8. I won’t repeat that passage here. What I probably failed to mention however is the method by which Aseneth learned that Yahuah had an only begotten daughter.
It was an angel who told her.
Read for yourself.
14 And as Aseneth finished her confession to Yahuah, lo, the morning star rose in the eastern sky. 2 And Aseneth saw it and rejoiced and said, “Yahuah Elohiym has indeed heard me, for this star is a messenger and herald of the light of the great day. 3 And lo, the heaven was torn open near the morning star and an indescribable light appeared. 4 And Aseneth fell on her face upon the ashes; and there came to her a man from heaven and stood at her head; and he called to her, “Aseneth.”
5 And she said, “Who called me? For the door of my room is shut and the tower is high: how then did anyone get into my room?”
6 And the man called her a second time and said, “Aseneth, Aseneth.” And she said, “Here am I, my adonai, tell me who you are.”
7 And the man said, “I am the commander of Yahuah’s house and chief captain of all the hose of the Most-High: stand up, and I will speak to you.”
8 And she looked up and saw a man like Yoceph in every respect, with a robe and a crown and a royal staff. 9 But his face was like lightning, and his eyes were like the light of the sun, and the hairs of his head like flames of fire, and his hands and feet like iron from the fire.
Yoceph and Aseneth 14:1-8
Penu’el oversaw Aseneth’s penitence, but isn’t Aseneth just a metaphor for the mystery of Yahuah’s only begotten daughter? She is. If you ever wondered what the angel with “the face of Elohiym” looked like, now you know. It apparently resembles Yoceph. Let’s keep looking for clues.
“Is this not the shepherd’s son from the land of Canaan, and he was abandoned by him?”
Yoceph and Aseneth 4:13
Believe it or not, that was a clue. Shepherd. The context here is that Aseneth, who is still lost in her transgressions, is angry at the mere thought of Yoceph. Calling him a shepherd or the son of a shepherd is derogatory, far below the pedigree for any elite Egyptian or Mystery religion neophyte. In doing so, she is also demoting the angel of repentance to a position below her feet. Worldly wisdom is so backwards, isn’t it? The self-elevated heart, saturated with pride, cannot possibly see the heavenly crown upon the head of the humble calling, but I digress.
Another Penu’el connection can be found in the fact that the angel, here described only as a man but who originates from the morning star, arrives after Aseneth repents of her transgression of the law and needs deliverance from the elohiym of Egypt and their father, Satan. Aseneth, while on the floor of her bedroom, prays:
7 I have sinned, O Yahuah, before thee. I, the daughter of Pentephres the priest, the haughty and arrogant Aseneth. To thee, O Yahuah, I present my supplication, and unto thee will I cry: Deliver me from my persecutors, for unto thee have I fled. Like a child to his father and his mother.
8 And do thou, O Yahuah, stretch forth thy hands over me, as a father that loves his children and is tenderly affectionate, and snatch me from the hand of my enemy.
9 For lo, the wild primeval Lion pursues me. And his children are the elohiym of the Egyptians that I have abandoned and destroyed; and their father the Devil is trying to devour me.
10 But do thou, O Yahuah, deliver me from his hands. And rescue me from his mouth, lest he snatch me like a wolf and tear me, and case me into the abyss of fire, and into the tempest of the sea. And let not the great Sea-monster swallow me.
Yoceph and Aseneth 12:7-10
Aseneth pleads for help to her heavenly family (her father and mother), as the unclean elohiym of Egypt and their father HaSatan have it out for her. And who does Yahuah send but Penu’el? Well, somebody resembling Penu’el. In turn, no satan enters her abode. Not even a single hair from her head is singed. Again, I can’t outright prove that the morning star with the face of Yoceph and the fourth angel Penu’el are the same, but I see no reason whatsoever as to why they’re not. Prove I shall try though.
Let’s try another witness. This one comes from ‘The Shepherd of Hermas,’ wherein we read:
3 “If then,” he saith, “man is adonai of all the creatures of Elohiym and mastereth all things, cannot he also master these commandments? Aye,” saith he, “the man that hath Yahuah in his heart can master all things and all these commandments.
4 But they that have Yahuah on their lips, while their heart is hardened, and are far from Yahuah, to them these commandments are hard and inaccessible.
5 Therefore do ye, who are empty and fickle in the faith, set your Adonai in your heart, and ye shall perceive that nothing is easier than these commandments, nor sweeter, nor more gentle.
6 Be ye converted, ye that walk after the commandments of the devil, (the commandments which are so) difficult and bitter and wild and riotous; and fear not the devil, for there is no power in him against you.
7 For I will be with you, I, the angel of repentance, who have the mastery over him. The devil hath fear alone, but his fear hath no force. Fear him not therefore; and he will flee from you.”
The Shepherd of Hermas 47:3-7
The scene is awfully familiar, isn’t it? An unnamed angel visits Hermas rather than Aseneth, but in both instances, they have repented of their transgressing the Law of Yahuah and are now in need of deliverance from HaSatan. Of course, the devil has no power over such a person, so long as they refrain from giving him fuel for accusation. What is fuel but transgression of the law? Sin. That’s why being obedient to the Father’s commands is so important. And if you were paying attention, it is possible to obey the commands.
Contrarily, what we have just read says: “they that have Yahuah on their lips, while their heart is hardened…to them these commandments are hard and inaccessible.” You know how Christians belittle the Law by claiming it’s impossible to keep? The angel of repentance has just told us they “are far from Yahuah.” Uh-oh. Penu’el cannot possibly be protector over such a person, as sheep listen to the voice of their master, and they are (in reality) far removed from the flock. Aseneth prayed that she be rescued from the mouth of the wolf who sought to snatch her. Leave it to Penu’el then, her shepherd. What, don’t believe me, that Penu’el is a shepherd? H-E-R-A-T-I-C, you whisper. Who do you think the shepherd of Hermas is, exactly? The angel tells us right here.
If then, when ye hear them, ye keep them and walk in them, and do them with a pure heart, ye shall receive from Yahuah all things that He promised you; but if, when ye hear them, ye do not repent, but still add to your sins, ye shall receive from Yahuah the opposite. All these the shepherd, the angel of repentance, commanded me to write.
The Shepherd of Hermas 25:7
Let’s put the pieces together. The shepherd with the face of Elohiym, resembling Yoceph, and who watches over Penitence, the Most-High’s only begotten daughter, as well as the penitent sons and daughters adopted into the holy family through Yashar’el, is non-other than one of Yahuah’s four sentry guards, Penu’el.
The Garment of Penitence
SACKCLOTH. Penitence has clothing attire, and the answer is sackcloth. That’s how we ultimately meet Penitence, you know. The end game is achieved by humbling ourselves in repentance. The penitence which I speak of is practically graffitied across the pages of Adamic literature. That probably sounds unflattering at first, but Adam and Havah are a messy duo. What I’m trying to express is that the need for penitence is everywhere in post-Edenic passages. I had even considered devoting an entire section to simply supplying the constant “he said—she said” quotes surrounding Adam and Havah’s quest for salvation and penitence, but that would be overly repetitive. At present however the following passage should suffice.
It is Havah who tells Adam:
“Now, come and let us repent in penitence for forty days, so that Elohiym may pity us and then give us better food than that of the dumb animals, lest we should become like them.”
The Book of Adam 4:3
The penitence presently spoken of, by which Adam and Havah display their repentance, is water. Not sackcloth exactly, but the concept is the same. Knowing that their promised baptism in a sea of glass awaits them in paradise, they are modeling their actions on earth as it is in heaven. Havah ends up standing in the Tigris River for 34 days, with Adam taking up 40 days in the Yardan River. Interesting. After Yahusha Messiah’s baptism in the Yardan, the second Adam was led by the Ruach HaQodesh into the wilderness for the matter of 40 days.
It has already been established that Aseneth modeled the only begotten daughter of Elohiym here on earth, just as her husband Yoceph modeled Messiah. Well, Aseneth can be found modeling the wardrobe of repentance too. Moments before her visit from Penu’el, through whom she would learn about Penitence in heaven, Aseneth can be found sprawled out upon the floor of her room, bellowing this prayer.
13 Look upon my orphanhood, O Yahuah, for unto thee did I flee, O Yahuah.
Pause. Nobody can be grafted into the Yashar’el, thereby becoming adopted children of the holy family, unless they first become an orphan to the father of this world. It’s a marriage thing. Yahusha said his kingdom was not of this world, and Aseneth gets it. Continuing.
2 Lo, I took off my royal robe interwoven with gold and put on a black tunic instead.
3 Lo, I loosed my golden girdle and girt myself with a rope and sackcloth.
4 Lo, I threw off my diadem from my head and sprinkled myself with ashes. Lo, the floor of my room once scattered with stones of different colors and of purple, and besprinkled with myrrh, is now sprinkled with my tears and scattered with ashes.
6 Lo, Yahuah, from the ashes and from my tears there is as much mud inside my room as there is on a public highway.
Yoceph and Aseneth 13:1-6
There it is. The attire. Sackcloth and ashes. Only the meek will understand what Aseneth is up to. She is removing her royal robe and the diadem on her head, which was offered to her by the elohiym of this world, in exchange for the attire of affliction which might ultimately manifest towards her queenship in heaven. When was the last time that any of us wept so passionately for our sins that the floor of our room became as we might expect of the mud on a public highway? That’s some serious penitence, right there. In doing so, Aseneth is declaring war upon the kingdom of HaSatan.
A similar scene can be found in ‘The Testament of Iyov’, which again concerns the man who would later marry Aseneth’s mother, Diynah. While laying upon a dung heap for the matter of seven years, Iyov wore the garments of penitence when telling his fellow kings, to their utmost horror, of the coming kingdom from above.
34 And when Eliphaz had for a long time cried and lamented, while all the others joined him, so that the commotion was very great, I said to them: 35 “Be silent, and I will show you my throne, and the glory of its splendor. My glory will be everlasting. 36 The whole world shall perish, and its glory shall vanish, and all those who hold fast to it will remain beneath, but my throne is in the upper world, and its glory and splendor will be to the right of the Savior in the heavens. 37 My throne exists in the life of the holy ones, and its glory in the imperishable world.”
The Testament of Iyov 7:34-37
Iyov got it. His royal friends, not so much. Consider Eliphaz’s response.
2 This man sits here in misery worm-eaten amidst and unbearable state of putrefaction, and yet he challenges it, saying, ‘Kingdoms shall perish and their rulers, but my Kingdom,’ says he, ‘shall last forever.’”
3 Eliphaz then rose in great commotion and, turning away from them in great fury, said: “I go hence. We have indeed come to comfort him, but he declares war to us in view of our armies.”
The Testament of Iyov 8:2-3
True repentance, you see, is a threat to the kingdom of HaSatan. Ironically (and I’m beginning to sound like a broken record by this point), the kings of the earth would go to war over the reality of Penitence in heaven—if she were revealed. They would never love her though. Nor would they truly appreciate or understand her beauty. All they could do is defile her virginity—or worse. And you know they would, given the opportunity. How could anyone honor and cherish Penitence if the method of attaining her through repentance were despised?
You know who else got it? Chanok.
Chanok pleased Yahuah, and was translated, being an example of repentance to all generations.
Sirach (Ecclesiasticus) 44:16 [Cepher]
We are never given details of Chanok’s transgression. But for unspoken reasons, it is no matter. You could say Chanok walked as Yahusha Messiah walked, but according to Sirach, you could also say he walked according to Penitence. Chanok lived as though he were a royal priest in Paradise, and so, he was offered his reward.
Chanok was translated there.
The Pathway to Penitence
THIS is the part where I offer you potential witness in Scripture. I say potential, but if you were paying attention, then I’ve already been offering them up, little by little. Penitence is a mystery. Considering all that has already been spoken, you will once again have to read with the mindset of double-entendre and intrigue to see the hidden connotations. Without repentance of sin, there is no fruit worthy of salvation. However, it is only through the fruit offered by the Ruach HaQodesh to the house of Yashar’el that true repentance might be achieved. That is why repentance is the pathway to Penitence. It’s entirely circular, I know. You shall see what I mean, hopefully.
For our grand finale, let’s have one masterful go at it. The following passage derives from ‘The Prayer of Menashsheh.’
8 You therefore, O Yahuah, that are the Elohiym of the just, as to Avraham, and Yitschaq, and Ya’aqov, which have not sinned against you; 9 but you have appointed repentance unto me that am a sinner: For I have sinned above the number of the sands of the sea. 10 My transgressions, O Yahuah, are multiplied: My transgressions are multiplied and I am not worthy to behold to see the height of heaven for the multitude of my Torahless deeds.
Tephillah Menashsheh (The Prayer of Manasseh) 1:8-10 [Cepher]
What have we so far learned? Repentance is on par with forgiveness in that it can only be handed to us as a generous gift from above. In Menashsheh’s case, repentance was appointed to him, that he might turn from his lawlessness. That means he could not very well have turned and repented from his Torahless deeds had it not been decreed from above. In this way, neither Menashsheh, nor any of us, may boast in our works.
8 Bring forth therefore fruits meet for repentance: 9 And think not to say within yourselves, We have Avraham to our father: for I say unto you, that Elohiym is able of these stones to raise up children unto Avraham.
Mattithyahu (Matthew) 3:8-9 [Cepher]
Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Avraham to our father: for I say unto you, that Elohiym is able of these stones to raise up children unto Avraham.
Luqas (Luke) 3:8 [Cepher]
Here we see the same quote from two synoptic gospels, Mattithyahu and Luqas. The speaker is Yochanan the Baptist. His purpose is to prepare for the groomsman, aka the Son of Elohiym, and the swiftly approaching kingdom of heaven. Interesting how the fruit comes first and then repentance follows. You’d think it would be the other way around, that fruit would hang from the branches of a penitent heart, but no. Everything I’ve so far read in Scripture informs me that fruit can only derive from the Ruach HaQodesh. Therefore, repentance is not possible without either—the Ruach or the fruit she offers. Moving on.
Luqas (Luke) 5:32 [Cepher]
The speaker is Yahusha. The sinners he is speaking about are not the lawless goyim, but the people of Yashar’el, lost in their transgressions. Sure, the goyim can also find the narrow path of salvation, but only if they’re grafted in, as salvation is a family affair, and the heavenly crew only offers it to the children of Yashar’el. Don’t believe me? Yahusha said so right here.
But he [Yahusha] answered and said, I am not sent but unto the lost sheep of the house of Yashar’el.
Mattithyahu (Matthew) 15:24 [Cepher]
He only came for the lost sheep of the house of Yashar’el. That is why Kepha’s words ring true when he told the captain with the officers:
Him has Elohiym exalted with his right hand to be a Prince and a Savior, for to give repentance to Yashar’el, and forgiveness of sins.
Ma’asiym (The Acts of the Apostles) 5:31 [Cepher]
Again, no surprises. Penitence is offered to Yashar’el. Nobody else though. I have already explained elsewhere that the Ruach HaQodesh is mother to Yashar’el and no other people. If the Law was ever only expected of the children of Yashar’el, then it’s rather difficult for the goyim to repent of something they’ve never been given. They’re already lawless. It only makes sense then that Yahusha the Son of the Most-High Elohiym would come for the children who had wandered away from the fifth commandment, honoring Father and Mother. Like Yahuah and the Ruach HaQodesh, Salvation and Penitence belongs to Yashar’el alone.
Here’s another passage from Acts.
But showed first unto them of Damascus, and at Yerushalayim, and throughout all the coasts of Yahud, and then to the other nations, that they should repent and turn to Elohiym, and do works meet for repentance.
Ma’asiym (The Acts of the Apostles) 26:20 [Cepher]
Not the first instance in which repentance is treated as a noun. Yahusha has already told us that he came [verb] to call [verb] sinners to repentance [noun]. Kepha said about the same in Acts 5:31. Similarly, the expected works serve as a verb in 26:20. And what are works again but fruit of the Ruach HaQodesh? All gifts from above. The anticipated meeting is with repentance.
Let’s see what Sha’ul has to say on the matter.
Or despise you the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of Elohiym leads you to repentance?
Romaiym (Romans) 2:4 [Cepher]
Is that another noun? Definitely seems possible. Looks to me like Elohiym is leading us to something but also to someone.
And now, for a personal favorite.
4 For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Ruach HaQodesh, 5 And have tasted the good Word of Elohiym, and the powers of the world to come, 6 If they shall fall away, to renew them again unto repentance, seeing they execute again to themselves the Son of Elohiym, and put him to an open shame.
Ivriym (Hebrews) 6:4-6 [Cepher]
I have quoted from this verse in Hebrews so often, as it appears to be saying Salvation cannot be reclaimed by those who once tasted the gifts of heaven, claiming them as their own, after having denied Yahusha. Why is that, exactly? Because Yashar’el was already divorced once. We have now been offered the chance to re-enter into a marriage covenant with the Word of Elohiym through the death and resurrection of Yahusha. That beings said, the Son of Elohiym isn’t coming again to die a second or third time for those who re-enter and then obstinately abandon their husband, as though the severing of divorce is no matter.
Well, here’s something which I never noticed before. The entire heavenly family is involved in this salvation warning. Look closely. We see our heavenly mother, the Ruach HaQodesh. We see the Son of Elohiym. We see the powers of the world to come, and power is ever only attributed to the Father. Important to this conversation however is the fact that the soul who abandons their heavenly citizenship will never be renewed unto repentance again. That is to say; such and such soul will not be capable of penitence here on earth, nor will they be appointed a meeting with her in heaven.
Conclusively, she’s there in Scripture. At least, she appears to be. Yahusha didn’t call the kingdom of heaven a hidden treasure for nothing. Look for her.
Again, I’m not saying Yahuah does have an only begotten daughter. All I’m saying is that he has a son and I see no reason why he wouldn’t have or want a daughter of his own. Also, I only started talking about a potential daughter because I read in Scripture that he has one, and that Penitence is her name. There is no shame in that. So, why is nobody else talking about it? Probably because, if he does have a daughter, and I’m inclined to think it’s true, there is very good reason as to why she would be hidden from the knowledge of the lawless world. You know why. Penitence is set-apart and waiting to be revealed, but only for those whom heaven appoints.
Yahuah is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.
Kepha Sheniy (2 Peter) 3:9 [Cepher]
My name is Noel Joshua Hadley. I am the creator, main writer, and editor-in-chief of The Unexpected Cosmology. We are a Torah based community which aims to live by the principals seen in Revelation 14:12, and that is to keep the commands of our Father, Yahuah, the Most-High Elohiym, as well as the Testimony of Yahusha.