Ariel. org is the online presence of Arnold Fruchtenbaum, an evangelist to the Jews. A friend has been studying 'with' him for ten years and in enamoreed by his teaching of the book of Revelation, which is influenced by the Rothchild-funded Scofield Bible.

I suggested that before one believes his prophecies ^{[1] [2]}about the future; his interpretation of Revelation, one may wish to check him out on his interpretation of things which can be validated.

I have been invited to do so. I selected his teaching on the creation of Adam and Eve. ^[3]

Normally discussions about the interpretation of doctrine devolve into Greek debates over opinions. We will attempt to avoid that by trying to avoid opinion and use observations which are verifiable.

There are varying levels of language understanding. I will never hear Hebrew well since I do not hear it spoken at all. That is a physical limitation. There are cognitive limitations based on capability or experience.

Before a child has much experience, he is unable to discern the different meanings of bear or discern the hearing of bare. These require more experience than they have collected. Childish puns and riddles are an important part of collecting those experiences.

In Hebrew, the identification of inclusios ^[4] not only requires experience, but even with experience, it's subtlties may be missed if close attention is not given to the text.

In the study under review, the boundary of the pericope, is defined as Gen 2:4-25. This is an error caused by not discerning the inclusio.

An inclusio is an envelope of text contained in the repetition of common material from the beginning of the text, at the end of the text.

The first envelope contains Ge 1:1-2:5. The pattern of the section is A-BCDabcd-A, where A represents the phrase 'heaven and earth'.

It would appear that the first pericope would end with Ge 2:4 rather than 2:5. But ending it there causes an interpretive contradiction.

It makes the scriptures appear to say that in the first pericope, man was created last, and in the second, he was created before the "plants of the field".

This error is avoided when properly placing the end of the first pericope with 2:5. This can not be done on a whim. Observe that in the pattern of the first pericope the use of the words 'heaven' and 'earth' in the pattern identified as "a", are not cleanly coupled as they are in 'A'. Nevertheless, it is possible for a reader who encounters the ending 'A' to read backwards looking for the beginning of the envelope to misidentify 'A' as 'heaven' rather than 'heaven and earth', and think the beginning of the envelope is 'a'.

The author of Genesis 1 clarifies the beginning as 'A' by saying "Look to the 'A' before the plants of the field" which occurred in 'D'.

Though currently subtle, originally it is likely that the first pericope was written on a tablet, and it was obvious that 2:5 was the end of the story. The physical break was lost when it was copied to papyrus with the second tablet following close on it's tail.

Though a bit technical, this review is important since it eliminates the invented contradiction between the first two pericopes. One having a deep understanding of prophecy would understand that pattern is prophecy, and would use it to properly identify pericopes. One might think that they would not perpetuate errors which appear to cast doubt on scripture.

We are told facts about the name of God, but given no understanding.

In the first pericope, Ge 1:1 - 2:5, only 'Elohim' is used. Though it is translated 'God', using notarikon, it means 'God אל separated from his people (creation י finished by the Son ם) by ignorance ה. This understanding of his name is critical to understanding the rest of scripture and creation itself. "All of THIS" is about teaching us who God is.

Israel means 'God prevails', but by notarikon means 'man יש joined to God אל by revelation ר. "All of THIS" is about becoming Israel.

YHWH means 'I am' and is used to describe the self-existent God. But it is also used to repeat the meaning of 'Elohim'. It says in notarikon, "His thoughts י are not understood ה and his ways ו are not understood ה." ^{[5] [6]}

When you teach children language, you say the same thing in different ways, to help build the cognitive connections required for understanding. The expansion of 'Elohim' into 'YHWH Elohim' is the same type of subtle expansion as 'heaven' שמים into 'the Spirit of God ש moved on the face of the waters מים' ^[7] and 'In the beginning' בראשית understood as 'created ברא six שית', as the rest of the chapter details the creation in six days.

Unfortunately saying that yom is always a 24 hour day is a very subtle use of circular reasoning. The controversy on the use of the word concerns that very issue. To plainly state his reasoning:

1. Gen 1 has 'numbered days'.

2. Everywhere (including Ge 1) there are numbered days, they are 24 hour days.

3. Therefore when numbered in Genesis 1, 'yom' is a 24 hour day.

Observe that on the seventh day God rested. Did he only rest one 24 hour day? Psalm 95:11 suggests that Gods rest lasted until the time of the Hebrews; it was something to be entered in to. ^[8] Paul suggests the God's rest was till something to be entered in to in Heb 4:1. ^[9]

It appears that God's rest of one day is outside of time. Are the other 6 days of creation 'outside of time' as well? The plain reading of scripture would suggest this

Ge 2:4 ¶ These [are] the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens,

There appear to be seven days in one day.

Until now, the discussion between old and young-age creationists did not consider the notarikon of yom. Creation י distinctly clarified וas being finished by the Son ם. Each day of creation is a prophecy of Christ and the cross. As these are unpacked, the need to believe in a 24 hour day is diminished, and the Young earth gets younger by seven days. It did not start to age until the fall. Time is an artifact of the fall where decay is a reminder of the consequences of sin.

The colophon, or signature line of the Tablet of Adam is not discerned. The pericope ends with Ge 5:2 or 3. He makes the mistake of saying that Adam and Eve were cursed, only the serpent and the ground were cursed, meaning 'separated א from the revelation of God ר twice רר'. The revelation of God continued with Adam and Eve.

The sixth day, as a prophecy of Christ, speaks of Christ and the bride (his church - those taught by him) being fruitful and multiplying. This is a simple prophecy to understand. the church is fruitful by the fruit of the Spirit, and multiplies by teaching.

This paragraph summarizes information which can be found in many 'Introduction' books. There is not evidence of the Spirit leading in understanding. A quick list of theology from this section includes:

6. The providence of God in general revelation

7. Adam came out of the ground 'Adamah'. There is a lesson in interpreting prophecy here: In Ge 1:2 we saw heaven expanded into 'the Spirit moved on the face of the waters'. Here 'Adam' expands to 'the Spirit א on the face of the blood דם' The shin ש speaks of the Spirit as the one giving the second life to the bride, the aleph א is the Spirit on the face of the waters giving the first life.

8. The garden was on the eternal side (eastward) or before 'filty time (Eden). This is another clue that time is an artifact of the fall.

9. God expressed his holiness by the separation of the one tree (as the cross), into two trees representing life and fellowship in holiness or love (long-suffering and substitution comprehended by the knowledge of good and evil) through the death on the cross.

10-14 The Spirit came from eternity in humble pursuit of man, and spoke in four authorities or voices: prophet, judge, priest, king.

..etc.

Some of the theologies called out are not clear from the scriptures referenced.

1. "Man has the capacity to serve God." This leaves much to the imagination. We are told that all of our righteousness is liek filthy rags. ^[10] This is because, as we will see later, we usurp God's position as the one who defines good and evil when we determine what our good works should look like. We can only please him if we do his works.

2. "Man is responsible to obey the Word of the Lord." It is almost irresponsible to say this knowing that no one does. We are to marvel at his faithfulness, even when we are not. ^[11]

1. ↑ Those who interpret scripture are guided by the same Spirit who gave the scripture 2Pe 1:20-21
2. ↑ 1Co 14:1 ¶ Follow after charity, and desire spiritual [gifts], but rather that ye may prophesy.
3. ↑ http://www.arielcontent.org/dcs/pdf/mbs187m.pdf
4. ↑ https://en.wikipedia.org/wiki/Inclus
5. ↑ Isa 55:8 For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD.
6. ↑ 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.
7. ↑ Ge 1:2 And the earth was without form, and void; and darkness [was] upon the face of the deep. And the Spirit of God moved upon the face of the waters.
8. ↑ Ps 95:11 Unto whom I sware in my wrath that they should not enter into my rest.
9. ↑ Heb 4:1 ¶ Let us therefore fear, lest, a promise being left [us] of entering into his rest, any of you should seem to come short of it.
10. ↑ Isa 64:6 ¶ But we are all as an unclean [thing], and all our righteousnesses [are] as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.
11. ↑ 2Ti 2:13 If we believe not, [yet] he abideth faithful: he cannot deny himself.