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[[Category:PHB]]
<font size=1> [[Pneumnemonic Hebrew for Beginners]]***[[PHB: Letter families]]->[[PHB: vav - Word family יוזן]]->::[[PHB: vav - Word family extension אג-דנר|vav - Word family extension אג-דנר]]->::[[PHB: Build some gates - 1|Build some gates - 1]]->[[PHB: Letter familiesdalet - Commandment family דהחך|dalet - Commandment family דהחך]]->[[PHB: nun - Son of Man family נעצשץ|nun - Son of Man family נעצשץ]] ::[[PHB: vav - Word family יוזן|vav - Word family יוזן]]::[[PHB: vav - Word family extension אג-דנר|vav - Word family extension אג-דנר]]::[[PHB: Build some gates - 1|Build some gates - 1]]::[[PHB: dalet - Commandment family דהחך|dalet - Commandment family דהחך]]::[[PHB: nun - Son of Man family נעצשץ|nun - Son of Man family נעצשץ]]::[[PHB: rosh - Revelation family רבת-כ|rosh - Revelation family רבת-כ]]::[[PHB: kof - Son of God family כפףלק|kof - Son of God family כפףלק]]::[[PHB: zayin - Bride family טמםס|zayin - Bride family טמםס]]</font>
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The ''nun'' - Son of Man Family is based on variations on the ''nun'' and they all relate to the Son of Man.
=Nun נThe Son of Man=The ''Son of Man'' title focuses on the life of Christ prior to the cross. The ''vav'' descending on the right suggests the Son of man Man came to earth in Lovelove.
Three of the letters are formed by drawing a ''nun'' which is both a ''nun'' and a ''kof''. The upper arm is short like the ''nun'' נ, and the lower arm is long like the ''kof'' כ. It suggests that the meanings are applied to both o of his natures beginning as the Son of Man, but finishing as the Son of God.
=Ayin עtempted in teh flesh=Spot the ''nun'' in the ''ayin'' ע as the long stroke from the right to the left. See the lower ''yod'' י of the ''nun'' נ has been extended to a ''vav'' ו. The ''zayin'' ז pulls it away from the lower right corner (. That corner is known as 'the point of the cross)', since it is where the love of God, the right vertical, meets man, the lower horizontal.
''Ayin'' ען means 'humilation' and 'depravity' and it represents the flesh. Here we see the Son of Man ''nun'' נ being distracted from the cross. In his own flesh, he does not want to die. <refgroup="s">Lu 22:42 Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.</ref> He was tempted to avoid the cross by finding another way to be with the bride than by dying <refgroup="s">Mt 4:3 And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.</ref>, hence the distraction by the ''zayin'' ז bride. <ref group="v">ayin ע or ען - humiliation, depravity, ''m.'' flesh</ref> <ref group="q">What did Jesus do when the crowds got to be large and tempting? Feeding them? Entering Jerusalem on a donkey?</ref><ref group="a">He either ran from them or dispersed them by teaching something they did not like.</ref>
As you draw the ''ayin'' say, "Tempted in the flesh".
=Tsadi צexchanged his righteousness=
He ''tsadi'' צ is drawn like an ''ayin'' ע but leaning the other way, with the burden of the creation (a ''yod'' י) on his back. This time the letter goes into the point of the cross (lower right corner).
''Tsadi'' צד means 'provision'. It is the provision of righteousness that Christ offered his creation on the cross. <refgroup="s">Ro 8:22 For we know that the whole creation groaneth and travaileth in pain together until now.</ref> Where the ''ayin'' ע was the bearing of sin, the ''tsadi'' is the gift of righteousness through his death. When you draw the ''tsadi'' say, "He gave his righteousness". <ref group="v">tsadi צ or צד - provision, ''m.'' righteousness</ref>
=Shin שThe Spirit enabled the Word to have an increase=
The ''shin'' ש is also an elongated ''nun'' indicating the action is by both the Son of Man and the Son of God. From the leftmost point of the lower horizontal ''vav'' , a ''zayin'' ז returns, and from it's side another ''zayin'' ז returns.
The word ''shin'' שן means 'ivory' which is a symbol for holiness in it's whiteness. The Word of God descended and became flesh (the ''nun'') but was restored to glory (the lower horizontal ''vav'') then returned with his bride (the two ''zayin''s).
As a metaphor, the ''shin'' can represent that the word did not return void <refgroup="s">Isa 55:11 So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper [in the thing] whereto I sent it.</ref> or the marriage where the bride comes from the side of Christ <refgroup="s">Ge 2:22 And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.</ref> or the Spirit which gives life to the bride so that she can marry <refgroup="s">Joh 6:63 It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, [they] are spirit, and [they] are life.</ref> <ref group="q">Which expression of the ''shin'' is found in Genesis 1:1,2 ?</ref> <refgroup="a">As the Spirit which gave life.</ref><ref group="q">Which expression of the ''shin'' is found in 1John 5:7?</ref> <ref group="a">As the Spirit. The ''shin'' in the word for 'heaven' ''shamayim'' שמים.</ref><ref group="q">Which expression of ''shin'' is found in Mt 1:25 </ref> <ref group="a">As the marriage found in the heart of Yahweh, suggesting 'God with us'. (The ''sh'' sound in the middle of Yeshua). Try saying "Yeshua" without the ''sh''.</ref><ref group="v">shin ש or שן - ivory, tooth, ''m.'' marriage, life-giving Spirit, Word with an increase</ref>
=Final tsadi ץJudgement ended= The final ''tsadi'' is drawn as a final ''nun'' ן with a ''zayin'' ז attached on the right side. Normally, in other letters, the ''zayin'' is on the left side of the Square Text Template. Finding it on the right suggests that the bride has not yet been made holy. The final ''nun'' is the death of the Son of Man. Together -- while we were yet sinners, Christ died for us<ref group="s">Ro 5:8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.</ref>. The ''tsadi'' צ represented the righteousness of Christ. As he was tempted in every way that we are, yet did not sin, <ref group="s">Heb 4:15 For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as [we are, yet] without sin.</ref> he judged us by removing all of our excuses for sin. The final ''tsadi'' ץ represents the cross, and almost looks like one, where the judge is put to death. If there is no judge, there is no judgment. We now live in grace. As you draw the final ''tsadi'' ץ say, "Judgement ended". <ref group="v">final tsadi ץ - ''m.'' cross, judgment ended.</ref>
