Monday, December 5, 2016

There is no concept of "sin" in the Bible

I consider this post as far reaching, questioning the very foundations of didactics of salvation of religions claiming to be based on the Bible.
  1. There is no way for you to argue against the grammar. So that whenever the Bible disagrees with your doctrines, you willy-nilly invent an exception to suit your pre-determined doctrine. Which would mean, the Bible is meaningless to you - since you will deliberately and willfully make grammatical exceptions anytime you wish to cherrypickingly construct your doctrine to fraudulently claim your doctrine aligns with the Bible. Backpedal and then reinventing and finetune your translation until you get it to agree with your cart-before-the-horse doctrine.

  2. {חטא} is the nearly the only Hebrew word translated as {sin}, the only Hebrew word used as the evidence of concept of {sin}. An evidence that is hanging by a thin thread. Here, I demolish that evidence.
  3. In Genesis 3, after humans ate the FoToKoGaE, Almighty did not even bother to use any sin word. There goes the ideology of "original sin" down the drain.

There is no such concept as "sin" when you read the Bible in the original Hebrew. More precisely, "sin" is as much a concept as "walk" is a concept. In English and Greek, "sin" is an evil concept. But in the Hebrew of the Bible, {חטא = sin} is as neutral as the word "walk". You can {חטא sin} for G'd or {חטא sin} against G'd. Just as you can walk for G'd or walk against G'd,

Because {חטא} simply means {separation or gap}. Just as {שטן = satan} is a neutral word, so is {חטא}. Because the word {חטא} is used in the Hebrew of the Bible,
  • positively (separation-consecration for G'd)
  • negatively (separation-gap, deviation from G'd)
  • neutrally (separating items)

And since there is no word for "sin" in the Hebrew of the Bible, then there crumbles the paganistic concept of "original sin". Don't be mistaken - Yes, in the Hebrew of the Bible there are words for {transgression, violation, violence, wicked, evil, bad}, but there is no word of "sin".

{Sin} is a concept found in ancient cultures all over the world, especially those pagan cultures surrounding ancient Israel and yet the concept of "sin" is not found in the Hebrew of the Bible. You may proceed to invent your scholarly excuses. The action of inventing a context and then applying that invented context, that context will return to bite your doctrine in the tail.

Let us begin ...
  • Let us for a moment pretend to accept that the word {חטא} = {sin}.
  • Then, grammatically, {יתחטא} is the 3rdP reflexive of {חטא}
  • Specifically, {יתחטא} is the 3rdP reflexive masculine singular cohortative-subjunctive of {חטא}
  • That is to say, without dispute that, grammatically {יתחטא} is an exhortation {shall sin against oneself}. There is no way for anyone to dispute against this because verily verily I say unto you, grammatically {יתחטא} would mean {shall sin against self}.

Then now, look at the book of Numbers, and apply {יתחטא = shall sin against self} and {חטא =  sin} to those verses, compared to the actual meaning of {חטא = consecrate, separate, gap}
Hebrew Misaligned meaning due to {חטא = sin} Actual meaning
{חטא = consecrate, separate, gap}
וכה תעשה להם then thus shall you do to them
לטהרם הזה עליהם to cleanse such upon them
מי חטאת water of sin water of consecration/separation
etc, etc
etc, etc
והיתה לעדת בני ישראל then be the witnesses of sons of Israel
למשמרת to safeguard
למי נדה חטאת הוא the water of excretion sinning it is the water of excretion separation it is
הוא יתחטא בו ביום השלִישי he shall sin against himself on the 3rd day he shall consecrate/separate himself on the 3rd day
וביום השביעי יטהר
and on the 7th day he then becomes clean
ואם לא יתחטא ביום השלִישי and if does not sin against self on 3rd day and if does not consecrate/separate self on 3rd day
וביום השביעי לא יטהר
and on the 7th day he is then not clean
כל הנגע במת בנפש האדם אשר ימות
All contaminated in/by death in/of life of the man who dies
ולא יתחטא and does not sin against self and do not consecrate/separate self
את משכן יי טמא
contaminate housing of Hashem
etc, etc
ולקחו לטמא מעפר שרפת החטאת and he shall take contaminant from burnt ashes of the sinning and he shall take contaminant from burnt ashes of the consecration
ונתן עליו מים חיים אל כלִי and add/give upon it fresh/living water into a container.
והזה הטהר על הטמא ביום השלִישי וביום השביעי and sprinkle the clean on the contaminant on the 3rd day and 7th day
וחטאו ביום השביעי and he should sin him on the 7th day and should he consecrate him on the 7th day
וכבס בגדיו ורחץ במים וטהר בערב and he rinses his garments and washes in water and he is clean in the evening
ואיש אשר יטמא
And a man who is unclean
ולא יתחטא and does not sin against self and does not consecrate/separate self
ונכרתה הנפש ההוא מתוך הקהל
and be cutoff the life of his from amongst the assembly
etc, etc
כל דבר אשר יבא באש תעבירו באש Everything which is bringable into fire shall you pass it in fire
וטהר אך במי נדה יתחטא and but-still cleansed in water of discharge of sinning against self and but-still cleansed in water of discharge of self-consecration/separation
וכל אשר לא יבא באש תעבירו במים and all which is not bringable into fire shall you pass it in water

Also let's look at the to-infinitive {לחטאת}
Hebrew Misaligned meaning due to
{חטא = sin}
Actual accepted meaning
15 occurrences in
Leviticus 4, 5, 9, 12, 16, 23
for-sinning for consecration
13 occurrences in Numbers 7
{שעיר עזים לחטאת}
hairy-goat for-sinning hairy-goat for consecration

And yet the same word {לחטאת} obviously means {to sin}:
  • 1 Kings 8:34, 8:36, 12:30, 13:34
  • 2 Chron 6:25, 6:27, 29:21
  • Prov 10:16
  • Ezek 43:19, 43:22
  • Zech 13:1

And {חטאם} meaning {sinning} instead of {consecrating} in many occurrences, like in Leviticus 20:20
ואיש אשר ישכב את דדתו ערות דדו גלה חטאם ישאו ערירים ימתו

How is it possible that the same (and ONLY) Hebrew word used to mean {sin} also means {consecration}? Unless {חטא} actually means {separation/consecration}. Separation for G'd or separation from G'd.

In the Hebrew of the Bible, there is transgression, wickedness, evil but not the concept of {sin}. Biblical Hebrew is a primitive language, devoid of abstract concepts like "sin".

"Sin" is a concept from philosophically abstract cultures and languages of Chinese, Indians, Greeks, Persians, Egyptians but not of the primitiveness of ancient Hebrew.


There is no umbrella word for the concept of “sin” in the ancient Hebrew text of the Bible. Almighty deliberately refused to allow any umbrella word for the concept of “sin” in biblical Hebrew. of the ancient Hebrew text.

The opposite of {חטא} is {קרב}.

{קורבן qurvan} is verbal-noun of {קרב}.
{קורבן qurvan} is a category of offerings made to G'd in the Bible.
{קרב} means "close proximity" and is used in the Bible to mean close proximity in intimacy or in battle or internally-embedded.

As Jacob fought in close proximity with G'd, and then became intimate with G'd, so therefore {קרב} is the actions we take to {חטא = consecrate, separate} ourselves for G'd to close our {חטא = separation, gap} from G'd.

The koine greek word in christian scriptures translated as {sin} is {αμαρτια amartia}.

{αμαρτια amartia} is derived from martial skills and sports of archery and javelin = not on the mark. i.e. when the spear or arrow is not on the target.

Also the Greek word for "sin" does not include the meaning of {consecration}. Therefore, the Christian concept of "sin" is totally misaligned with the meaning of {חטא}. Especially that the Christian origin of "sin" is due to a pagan war god.

Saturday, December 3, 2016

Aleinu {עלינו}

עָלֵינוּ לְשַׁבֵּחַ לַאֲדוֹן הַכֹּל It is upon us to acknowledge-superiority of Master of all
לָתֵת גְּדֻלָּה לְיוֹצֵר בְּרֵאשִׁית to assign greatness to Originator of the beginning
שֶׁלֹּא עָשָׂנוּ כְּגוֹיֵי הָאֲרָצוֹת Who did not make us like nations of the earth
וְלֹא שָׂמָנוּ כְּמִשְׁפְּחוֹת הָאֲדָמָה and not place us like families of the earth
שֶׁלֹּא שָׂם חֶלְקֵנוּ כָּהֶם Who did not apportion us like them
וְגוֹרָלֵנוּ כְּכָל הֲמוֹנָם‎ or destine us like all the kinds/multitudes
שֶׁהֵם מִשְׁתַּחֲוִים לְהֶבֶל וָרִיק whereas those prostrate to transients and emptiness
וּמִתְפַּלְּלִים אֶל אֵל לֹא יוֹשִׁיעַ and humble-themselves to a god without salvation
וַאֲנַחְנוּ כֹּרעִים ומִשְׁתַּחֲוִים ומוֹדים and we are to bow and prostrate and thank
לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים‎ before King of kings of the kingships
הַקָּדוֹשׁ בָּרוּךְ הוּא The Holy-One blessed is He
שֶׁהוּא נוֹטֶה שָׁמַיִם וְיֹסֵד אָרֶץ Who spread heavens and foundationed earth
וּמוֹשַׁב יְקָרוֹ בַּשָּׁמַיִם מִמַּעַל and His magnificent seat up on heavens
וּשְׁכִינַת עֻזּוֹ בְּגָבְהֵי מְרוֹמִים and Whose powerful Presence in lofty heights
הוּא אֱלֹהֵינוּ אֵין עוֹד He is our Elohim there is none other
אֱמֶת מַלְכֵּנוּ אֶפֶס זוּלָתוֹ truly our King there is void/none besides Him
כַּכָּתוּב בְּתּוֹרָתוֹ as written in His Torah/laws
וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבֹתָ אֶל לְבָבֶךָ and you shall know this day and repeating to your heart
כִּי יי הוּא הָאֱלֹהִים‎ that Hashem is the Elohim
בַּשָּׁמַיִם מִמַּעַל‎ upon Heavens
וְעַל הָאָרֶץ מִתָּחַת and upon the earth below
אֵין עוֹד‎ there is none other

Sunday, September 18, 2016


יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא His great Name shall be magnified and shall be sanctified

בְּעָלְמָא דִּי בְרָא כִרְעוּתֵהּ in world which He created by His guidance/shepherding/accordance

וְיַמְלִיךְ מַלְכוּתֵהּ and He shall rule His kingdom

וְיַצְמַח פֻּרְקָנֵהּ וִיקָרֵב(קיץ) מְשִׁיחֵהּ and shall His liberation flourish and His messiah be
(gradually) nearer

בְּחַיֵּיכוֹן וּבְיוֹמֵיכוֹן in your lives/lifetime and in your days

וּבְחַיֵּי דְכָל בֵּית יִשְׂרָאֵל and in the lives/lifetime of all of house of Israel

בַּעֲגָלָא וּבִזְמַן קָרִיב in-swiftness/as-a-heifer and in a nearing era

וְאִמְרוּ אָמֵן thus shall we say amen

יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ His great Name shall be (giving-of-)blessing
לְעָלַם וּלְעָלְמֵי עָלְמַיָּא to infinity and to infinities of infinities

יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר
shall spontaneous blessing, spontaneously praise-worthy,
spontaneous splendour,  spontaneously majestic

וְיִתְנַשֵּׂא וְיִתְהַדָּר וְיִתְעַלֶּה
spontaneously exalted, spontaneously honoured, spontaneously
elevated, spontaneously commended

שְׁמֵהּ דְקֻדְשָׁא בְּרִיךְ הוּא be His Name of holiness, (source-of-)blessings is He

לְעֵלָּא (לְעֵלָּא מִכָּל) מִן כָּל בִּרְכָתָא above (above over all) from/than all /any blessing

וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא and songs sung in praise and of comforting

דַּאֲמִירָן בְּעָלְמָא which are uttered in world

וְאִמְרוּ אָמֵן thus shall we say amen

תִּתְקַבַּל צְלוֹתְהוֹן וּבָעוּתְהוֹן Acceptable-shall-be your prayers your submission(-in-fear)

דְכָל בֵּית יִשְׂרָאֵל which all house of Israel

קֳדָם אֲבוּהוֹן דִּי בִשְׁמַיָּא forwarded your Father in heaven

וְאִמְרוּ אָמֵן thus let us say amen

עַל יִשְׂרָאֵל וְעַל רַבָּנָן וְעַל
upon Israel and upon your great-teachers and upon their

וְעַל כָּל תַּלְמִידֵי תַלְמִידֵיהוֹן and upon all students of their students

וְעַל כָּל מָאן דְּעָסְקִין בְּאוֹרַיְתָא and upon all who-so busy-conduct-themselves in Torah

דִּי בְאַתְרָא [קַדִישָא] הָדֵין in present place (of holiness)

וְדִי בְּכָל אֲתַר וַאֲתַר and in any/all places and place

יְהֵא לְהוֹן וּלְכוֹן שְׁלָמָא רַבָּא to you shall come great peace

חִנָּא וְחִסְדָּא וְרַחֲמֵי וְחַיֵּי אֲרִיכֵי grace and kindness and mercy and length of life

וּמְזוֹנֵי רְוִיחֵי וּפוְּרְקָנָא and spacious/extensive sustenance and liberation

מִן קֳדָם אֲבוּהוּן דְבִשְׁמַיָּא [וְאַרְעָא] forwarded from their Father in heaven and earth

וְאִמְרוּ אָמֵן thus let us say amen

יְהֵא שְׁלָמָה רַבָּא מִן שְׁמַיָּא Shall be great peace from heaven

[וְ]חַיִּים [טוֹבִים] (and good) life

וְשָֹבָע וִישׁוּעָה וְנֶחָמָה וְשֵׁיזָבָה and fulfillment and salvation and compassion and refuge

וּרְפוּאָה וּגְאֻלָּה וּסְלִיחָה וְכַפָּרָה and healing and redemption and forgiveness and atonement

וְרֵוַח וְהַצָּלָה and be-relaxed/have-spaciousness and rescued

לָנוּ וּלְכָל עַמּוֹ [עׇלֵינוּ וְעַל כׇּל]
to us and to all His people (upon us and upon all) Israel

וְאִמְרוּ אָמֵן thus let us say amen

עוֹשֶֹה שָׁלוֹם בִּמְרוֹמָיו Maker of peace in His loftiness

הוּא [בְּרַחֲמָיו] יַעֲשֶֹה שָׁלוֹם עָלֵינוּ He shall so make peace upon us

וְעַל כָּל [עַמּוֹ] יִשְֹרָאֵל and upon all (His people) Israel

וְאִמְרוּ אָמֵן thus let us say amen

תהילים 23

מזמור לדוד
יי רעי
לא אחסר
בנאות דשא
על מי מנחות
נפשי ישובב
ינחני במעגלי צדק
למען שמו
גם כי אלך
בגיא צלמות
לא אירא רע
כי אתה עמדי
שבטך ומשענתך
המה ינחמני
תערך לפני שלחן
נגד צררי
דשנת בשמן ראשי
כוסי רויה
אך טוב וחסד ירדפוני
כל ימי חיי
ושבתי בבית יי
לארך ימים

Psalm of David
Hashem my Companion/Chaperone
I shall not lack
In grassy-vegetative meadows
He sets me down
Upon calming waters
He ushers me
My soul/breath He restores
He leads me into encirclement of righteousness
due to His Name
Even as I traverse
in valley of shadow of death
I fear not evil
for You stand with me
Your tribe and Your support
they console-comfort me
You concierge a table before me
affronting my enemies
luxuriating my head with oil
My cup overspills
But yet goodness and mercy
pursues/hunts me
all the days of my life
and I should stay in the house of Hashem
for prolonged days