Chittim

[Chittim @shipsofchittim]

@seankelly25 Yes, there are two creation stories. The first one is the creation of mankind. The second is God‘s portion taken from the host.

[Chittim @shipsofchittim]

Yess !!!
So I built this study, which has grown completely out of proportion. It’s now 800 plus something pages and it only covers the first four chapters of Genesis… lol
in the appendix it was correct but when I asked AI to pull from the appendix, it made those errors in the language, which I appreciate very much you catching ….because as you know … and as I told you when I first reached out, your carefully with language so if you don’t mind when these gifts appear, I’d like to share them for validation and a check that it’s not me forcing scripture to fit framework
In regards to this topic, please from your viewpoint if there’s a way to go deeper or expand the thinking, please do so and share

Thanks mate.

[Chittim @shipsofchittim]

Just kind of worked through this last night maybe you’ve heard it … to me, It was new.

1. The soul is in the blood. For the life — nepeš, the soul — of the flesh is in the blood (Leviticus 17:11); the blood is the life (Deuteronomy 12:23); flesh with the life thereof, which is the blood thereof (Genesis 9:4). Scripture doesn't leave the soul abstract; it places it. The soul is the blood-life of a body of flesh. That is why blood is what atones: it is the blood that maketh an atonement for the soul (17:11) — the soul given for the soul.

2. So when the blood is poured, the soul is poured. Isaiah says it in one clause of the cross: he hath poured out his soul unto death (53:12). John records the pouring itself: one of the soldiers with a spear pierced his side, and forthwith came there out blood and water (19:34). And Ezekiel gives the principle: the soul that sinneth, it shall die (18:4) — the soul is the part that dies, because it is the life in the blood, and the blood is what is shed. What does not die is the breath, which returns unto God who gave it (Ecclesiastes 12:7), and the image it returns in.

3. The bones are kept. They brake not his legs... that the scripture should be fulfilled, A bone of him shall not be broken (John 19:33, 36) — the Passover lamb's rule (Exodus 12:46; Numbers 9:12), and the psalm's: he keepeth all his bones: not one of them is broken (34:20). So the body goes into the tomb in a precise condition: the frame whole, the blood-life poured out.

4. And it rises as flesh and bones — the pair with the blood left out. Handle me, and see; for a spirit hath not flesh and bones, as ye see me have (Luke 24:39). Paul says why that is the pair: flesh and blood cannot inherit the kingdom of God (1 Corinthians 15:50). The risen body is embodied — flesh, bones, hands, feet, a side to be touched, food eaten — but its life is not the blood-life that was poured out: the last Adam was made a quickening spirit (15:45). The body that rose is alive by the Spirit, not by the blood.

5. Ezekiel had already drawn that body. The valley of dry bones is a resurrection built piece by piece, and count what goes on: I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live (37:5–6, 8). Bones, sinews, flesh, skin — and then breath. No blood. The prophet's picture of a raised body is exactly the pair Christ names — flesh on bones — animated by breath, with the blood-life absent. That's a witness that wasn't built on, and it lands where Luke 24 lands.

6. The same pair is used of Eve, and of the church. When the woman is built from the man's side, Adam says this is now bone of my bones, and flesh of my flesh (Genesis 2:23) — bone and flesh, taken from a SIDE. Paul uses the identical pair of the church and then quotes that very verse: we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother... (Ephesians 5:30–31). Eve was built from the man's opened side; the church from Christ's — the side the spear opened, out of which came the blood and the water. Bone and flesh is the vocabulary of a body built from a side; blood is the vocabulary of what is poured out to build it.

7. What it all means for the four words. Image — the form, made on the sixth day. Breath — what returns to God. Soul — the life in the blood; poured out; dies. Vessel — the flesh, which goes to dust. At the cross the vessel is kept whole in its frame while the soul-blood is poured; at the resurrection the image is clothed again in flesh and bones, and the life of that body is the Spirit. That is the flesh and bones form — and it is the form a man with no blood-line would be in: no father, no mother, no descent, the power of an endless life.

AWESOME, RIGHT INCREDIBLE..

[Chittim @shipsofchittim]

Melchizedek — the man with no line

He appears once in Genesis, with bread and wine, and is gone in four verses. Abraham — the man to whom every promise was made — bows and gives him a tenth of everything. Then a thousand years of silence, one line in a psalm, and Hebrews stops and builds an argument on him.

Four words. Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God (Hebrews 7:3). Apatōr, amētōr, agenealogētos — no father, no mother, no genealogy. Not "unrecorded"; Hebrews makes the missing line the whole point: he whose descent is not counted from them received tithes of Abraham (7:6).

The word like. Hebrews doesn't say he was the Son of God — it says made like unto, and later names another priest after his order (7:15). Now watch where Scripture uses like. In the four Gospels, never: the Son of man, flat, eighty times; truly this was the Son of God, flat. In the flesh He is named directly. But when the form is seen from this age, it is always like: Daniel's one like the Son of man on the clouds (7:13); John's one like unto the Son of man on Patmos, the risen Christ (Revelation 1:13; 14:14); and Nebuchadnezzar's furnace — the form of the fourth is like the Son of God (Daniel 3:25), the one Old Testament seat of Hebrews' exact phrase, with the very root Genesis 1:26 uses for likeness. A figure among men, walking in the fire, untouched, with no name and no line. Hebrews puts Melchizedek in that register, and never in the other.

What form that is. Christ, risen: a spirit hath not flesh and bones, as ye see me have (Luke 24:39). Not flesh and blood — flesh and blood cannot inherit the kingdom of God (1 Corinthians 15:50). The cross is where one became the other: a bone of him shall not be broken (John 19:36); forthwith came there out blood and water (19:34); he hath poured out his soul unto death (Isaiah 53:12) — because the life of the flesh is in the blood. Bones kept, blood poured, raised flesh and bones. A genealogy runs by blood. A man with no line is a man in that form — and what Hebrews gives him instead of a line is the power of an endless life (7:16).

The lock. For if he were on earth, he should not be a priest (Hebrews 8:4). In the flesh, Christ was not a priest — He was the sacrifice, made a little lower than the angels for the suffering of death. He becomes high priest after, set on the right hand of the throne of the Majesty in the heavens; Psalm 110 says it in one breath: Sit thou at my right hand... Thou art a priest for ever after the order of Melchizedek. The priesthood belongs to the form above the flesh. Melchizedek holds it. Same Person, two stations: in flesh, the sacrifice; above the flesh, the priest. Melchizedek is that form and that office, seen early.

Whose image. Genesis 1:27: in the image of God created he him — one; male and female created he them — the company. Who is the image of the invisible God (Colossians 1:15) — mankind is made in their own image; Christ is the image. Made on the sixth day, reserved, filled once in flesh and blood. Melchizedek is that reserved image seen ahead of time, in the form it would have when raised: no blood, no line, endless life, the priesthood never held on earth.

And the title. Priest of the most High — the exact title the cherub reached for: I will be like the most High (Isaiah 14:14). One claimed the resemblance and fell. One abideth a priest continually.

Not Shem, who has a genealogy in the same book. Not Christ in flesh and blood, which happens once. The reserved image, in the flesh-and-bones form, described in the word Scripture keeps for the glorified form when it is seen.

[Chittim @shipsofchittim]

"...and a thousand years as one day." — 2 Peter 3:8

Most people quote the first half of that verse and stop. The second half is the one that settles it. Read the whole thing: "one day is with the Lord as a thousand years, and a thousand years as one day." Peter says it twice, in both directions, and the Greek word order crosses them on purpose — day, thousand, thousand, day. He's quoting Moses: "a thousand years in thy sight are but as yesterday when it is past" (Psalm 90:4). Moses said it one way. Peter says it both.

"With the Lord" — Greek para with the dative — means in the Lord's reckoning. This is how time counts with Him. And He says so two verses before He names "the day of the Lord" (3:10).

So a day with the Lord is a thousand years — stated on the page, both ways, by an apostle citing Moses. That's the scale. Now watch the day of the LORD wear it.

Zechariah 14 opens "the day of the LORD cometh," and then fills that one day with "not day, nor night," "summer and winter," the LORD king over all the earth, and the nations going up "from year to year." Years inside the day.

Isaiah 24: "in that day... shut up in the prison, and after many days shall they be visited... when the LORD of hosts shall reign." Ezekiel 38, same phrase, same verb: "after many days thou shalt be visited... in the latter years" — and the visitor is Gog. Revelation 20: "bound him a thousand years... shut him up... when the thousand years are expired, Satan shall be loosed... Gog and Magog." Isaiah names the span "that day." John gives it its number.

The seventh trumpet holds the whole day in one sentence — "hast reigned... thy wrath is come, and the time of the dead, that they should be judged" (Rev 11:17–18) — and chapters 19–20 unfold it in order: the coming, the binding, the reign, Gog, the fire, the judgment of the dead. Daniel's "judgment was given to the saints" is quoted at the thrones of Revelation 20:4. Hebrews reads Genesis's still-open seventh day as "another day" of rest to come. Paul's "he must reign, till... the last enemy... death" ends exactly where John's thousand years end. And the day that "burns as an oven" (Malachi 4) lands its fire where the thousand years close.

A thousand years as one day. Peter said it. The prophets filled that day with a coming, a binding, a reign, years kept from year to year, a visitation named Gog, and a fire — and John measured it: a thousand years.
One more link, if you want the lock tighter: the Greek Old Testament's rendering of Isaiah 24:22 — "through many generations shall be their visitation." The translators, centuries before John, read many days as generations. That closes the gap between Isaiah's many days and John's thousand years with a witness who wasn't arguing for either. One sentence, after Ezekiel.

And the ceiling, stated in one line, so no one can catch you: no verse writes "the day of the LORD is a thousand years" in a single clause; the title is also used early for shorter judgments on Babylon, Egypt, and Edom. Saying it yourself takes the only objection off the table. Everything else in the post is on the page as quoted.

Add those two and it's as locked as the text allows — Peter for the scale, the prophets for the contents, John for the number.

[Chittim @shipsofchittim]

@WheatAmongTares I think it’s safe to say we’re aligned on this topic an interesting tidbit,

In the verse where Eve says “I have gotten a man (from) the Lord”

The Hebrew word translated to the English word (from) is translated to
(Against) 14 times in the Old Testament…

[Chittim @shipsofchittim]

OK, I think this is where we got crossed up and its on me..it does though happen in the first two chapters of Genesis..
So … through my lens I believe we are aligned on the topic of Ruth..

There are two different sets of "peoples" around the direct line, and Ruth belongs to the nearer one “ the portion”:

•The host — mankind, bare ʾādām.
The “our” in 1:26 (mankind)
The ; male and female created he them, of 1:27 (mankind) my framework..

The portion of Deuteronomy 32=
The garden man of 2:7 and his other branches …Moab, Ammon, Edom, Ishmael, Midian: descended from the ruddy man of 2:7, living right beside Israel, Jacob's direct line..

Israel Jacob's line, the direct channel, narrowing further to Judah and David.

Ruth is of the second group, “the portion” .She's kin, Lot's line, Terah's house which is why God calls Moab the children of Lot. And through the kinsman-redeemer she's brought into the third: into Israel, and through Obed into the royal line..

I think parts of that argument came up, if I argued against it, I was wrong..

[Chittim @shipsofchittim]

@WheatAmongTares @CorvidOfWar @Hereticalogos2 @AdamicSpirit @Brenda773880683 @osucowboytc Yes… bullseye… well done and thanks!

[Chittim @shipsofchittim]

@_BrettRyanMusic I started playing piano 3 years ago looking for a hobby that I could take into my latter years…. I practice every night .. BUT!
The last thing I would call myself is a musician..
wish started younger, I’m jelly;)

[Chittim @shipsofchittim]

@_BrettRyanMusic When I was young I worked alone so I could listen with a Walkman 8 hours a day Monday - Friday week in week out I still have a laundry basket full of his cassettes miss him…have you found anyone else?

https://t.co/nh9TL1ldSL

[Chittim @shipsofchittim]

@_BrettRyanMusic Me too mate.. of course, and his family I believe paid the price for leading us, and others to that truth..
You know with the righteous acts he stacked up he’s layered like a Sherpa at the summit;)

[Chittim @shipsofchittim]

@_BrettRyanMusic Why thx mate, it’s been a pleasure.
I’ll keep it touch..

[Chittim @shipsofchittim]

Mark 8:22–25, at Bethsaida — the two-stage healing. Christ spits on the blind man's eyes and asks if he sees; the man says I see men as trees, walking (8:24). Then Christ lays His hands on him again, and he saw every man clearly (8:25).

It's the only healing in the Gospels done in two touches, and the middle state — men walking like trees —

[Chittim @shipsofchittim]

@_BrettRyanMusic Thousand percent!

[Chittim @shipsofchittim]

@_BrettRyanMusic I’ll admit that was the last piece of the puzzle not that it was needed but a direct shot at the argument laid against it ..
I gave u my notes on it I’m sure you know the information but it’s packaged nicely…

[Chittim @shipsofchittim]

1 John 3:12 and Galatians 4:23 – “Was of” = offspring
•1 John 3:12:

“Not as Cain, who was of that wicked one, and slew his brother…”

•Galatians 4:23:

“He who was of the bondwoman was born after the flesh…” (Ishmael, child of Hagar).

•In both cases, “was of” functions as “offspring of”—child derived from the named parent.
•Thus “Cain, who was of that wicked one” is most naturally read as Cain = offspring of the devil/serpent.

John 8:44 – Murderer from the beginning
•“Ye are of your father the devil… he was a murderer from the beginning…”
•In the Adamic narrative, Cain is the first murderer, fitting “from the beginning” of that human line and matching his identity as serpent seed.

2 Corinthians 11:3 – Eve “beguiled” in an intensive sense
•“As the serpent beguiled Eve through his subtilty…”
•The term behind “beguiled” carries an intensive nuance—her innocence was thoroughly deluded, suggesting a deeply corrupting encounter rather than a minor confusion, consistent with a sexual deception.

Genesis 5 – Cain omitted from Adam’s genealogy
•“This is the book of the generations of Adam…” begins with Seth; Cain is not listed.
•This supports the view that Cain is not counted as Adam’s genealogical Fruit and trees as offspring metaphors
•“Be fruitful and multiply” (Gen 1:28) uses “fruit” for reproduction.
•“Fruit of the womb” = children (Psalm 127:3; Deut 7:13; Gen 30:2), with pᵉrî (H6529) meaning fruit/offspring.
•Men depicted as trees bearing good or corrupt fruit:
•Psalm 1:3; Psalm 92:12; Isaiah 61:3; Matthew 7:17–18; Jeremiah 17:8; Mark 8:24; Judges 9’s tree‑king parable.
•This makes fruit and trees standard biblical metaphors for people and their progeny, dovetailing with the seed/fruit language used in Genesis.

Kenites as Cain’s named descendants
•“Kenite” (Qêynîy, H7017) = patronymic from Qayin (Cain) → literally “Cainite.”
•Numbers 24:21–22 places Kenites and Kain side by side in Balaam’s prophecy using the same root, directly linking the tribe to Cain.
•Patronymic means a name built from the father’s given name; thus Kenites are, by definition, descendants of Cain.

[Chittim @shipsofchittim]

Genesis 4:1 – “From” the LORD, but linguistically “against”
•“And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD.”
•The word translated “from” is the particle ʼēth (H853). In a number of Old Testament uses (around 14), this particle is taken in the sense of “against” rather than “from.”
•That makes it grammatically possible for Eve’s statement to mean:

“I have gotten a man against the LORD,”
which fits a corrupted, hostile birth rather than a simple gift from God.

Genesis 3:3 and Genesis 20:6 – “Touch” as sexual contact
•Genesis 3:3 – Eve says:

“Ye shall not eat of it, neither shall ye touch it, lest ye die.”

•The verb is נָגַע (nāgaʿ, H5060), a primitive root meaning “to touch,” and explicitly listed with the euphemistic sense “to lie with a woman.”
•Genesis 20:6 – God tells Abimelech:

“I… suffered thee not to touch her.”
Here “touch” clearly means sexual intercourse with Sarah.

•So in the Fall narrative, “touch” can legitimately be understood as sexual contact with the serpent, not merely brushing fruit.

Genesis 4:1–2 – Twins and dual paternity (heteropaternal superfecundation)
•Genesis 4:1–2:

Adam knew Eve; she conceived and bare Cain… “I have gotten a man from/against the LORD.”
“And she again bare his brother Abel.”

•“Again” is יָסַף (yāsaph, H3254) = “to add, augment, continue to do a thing.” In a birth context, this naturally supports one conception event and continuing birth → twins.
•Biologically, heteropaternal superfecundation is when a woman releases two eggs, has intercourse with two different men in close succession, and each egg is fertilized by a different man—producing fraternal twins with different fathers.
•Your reading:
•Eve is sexually “touched” by the serpent (nāgaʿ).
•Adam later “knows” her.
•She conceives twins:
•Cain = serpent’s seed (a man against the LORD).
•Abel = Adam’s seed.

Genesis 3:15 – Two literal seed lines
•“And I will put enmity between thee and the woman, and between thy seed and her seed…”
•’Êybâh (H342) = enmity, deep personal hostility.
•Zeraʿ (H2233) = seed, offspring, descendants, posterity.
•God explicitly names two offspring lines:
•Serpent’s seed.
•Woman’s seed.

Matthew 13:37–39 – Jesus explains the two seeds
•Jesus’ explanation (not just the parable itself):
•“He that soweth the good seed is the Son of man.”
•“The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one.”
•“The enemy that sowed them is the devil.”
•This is a direct unpacking of Genesis 3:15: in the world there are children of the kingdom and children of the wicked one, sown by the devil himself.

Revelation 12:9 – Serpent = Satan
•“That great dragon… that old serpent, called the Devil, and Satan, which deceiveth the whole world…”
•Confirms that the serpent in Genesis 3 is Satan, not merely a symbolic snake.