Gen 1:26 And God said, Let us make man in our image, after our likeness:

Tselem, image, resemblence from an unused root meaning to shade, so called from its shadowing forth, to foreshadow.

Demuwth, likeness, image, appereance, from the root damah, to be like, become like, make oneself like. Here it is prefixed by a Chaf meaning like, as. ….. like/after his likeness.

John 14, 8 Philip saith unto him, Lord, shew us the Father, and it sufficeth us. 9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip?
he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?

10 Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. 11 Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake.

The rejected corner stone, the stone of stumbling, the rock of offence to Yisrael [God prevails, powerfull mighty/god-like one] /Jakaav [who held the heel] and the snare to Jerusalem, the daughter of His people. 

Mark 14, 58 We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands.

1 Peter 2, 4 To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 6 Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 7 Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, 8 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.

Lamentations on Jerusalem, city of peace, the daughter of His people.

Lam 4:20 The breath of our nostrils, the anointed of the LORD, was taken in their pits, of whom we said, Under his  shadow [tsel] we shall live among the heathen.

Lam 4:1 How is the gold become dim! [how] is the most fine gold changed! the stones of the sanctuary are poured out in the top of every street. 2 The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter!

Romans 11, 25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. 26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: 27 For this [is] my covenant unto them, when I shall take away their sins. 28 As concerning the gospel, [they are] enemies for your sakes: but as touching the election, [they are] beloved for the fathers’ sakes.

The son of man/adam formed, squeezed as a potter, his vessel from adamah/earth’s substance and his essence of life.

Gen 2, 7 And the LORD God formed adam [of] adamah/the dust of the ground, and breathed into his nostrils the neshamah/breath of chai/life; and adam/ man became a chai/living nephesh/soul.

The word used for breath Nashamah is derived from the root word nasham to pant as a woman in travil or labour, the birth prangs of the children of God. romans 8, 22.

Whose breath? From the Ruach/Wind, Spirit of YHWH, The Spirit of life, existence itself that gave us of his Spirit, the breath small part that ultimately will return to its source, as a drop of water returns to its origin.

Eccl 5, 7 Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.

Gen 6:3 And the LORD said, My ruach/spirit shall not always strive with man, for that he also [is] basar shagag/flesh to go astray: yet his days shall be an hundred and twenty years. 

basar is derived from the hebrew root word with the meaning bringing good news in this case in the flesh.

Isa 64:8 But now, O YHWH, thou [art] our father; we [are] the clay, and thou our potter; and we all [are] the work of thy hand. 

Isa 43:15 I [am] YHWH, your Holy One, the creator of Israel, your King. 

Isa 44:6 Thus saith YHWH the King of Israel, and his redeemer the LORD of hosts; I [am] the first, and I [am] the last; and beside me [there is] no God. 

Psa 36:9 For with thee [is] the fountain of life: in thy light shall we see light. 

Jer 2:13 For my people have committed two evils; they have forsaken me the fountain/well of living waters, [and] hewed them out cisterns, broken cisterns, that can hold no water. 

Prov 20, 27 The neshamah of adam [is] the niyr/candle/lamp of YHWH, searching all the inward parts of the belly.

From the good news:

John 1, 1 KJV In the beginning was the Word, and the Word was with God, and the Word was God. 2 The same was in the beginning with God. 3 All things were made by him; and without him was not any thing made that was made. 4 In him was life; and the life was the light of men.
5 And the light shineth in darkness; and the darkness comprehended it not.  comprehended: or, did not admit, or, receive

6 There was a man sent from God, whose name was John. 7 The same came for a witness, to bear witness of the Light, that all men through him might believe. 8 He was not that Light, but was sent to bear witness of that Light.

9 That was the true Light, which lighteth every man that cometh into the world.

10 He was in the world, and the world was made by him, and the world knew him not. 11 He came unto his own, and his own received him not. 12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:  (power: or, the right, or, privilege)

13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

The suffering servant.

Isa 53, 12 …. because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.

The word used for poured out as of a vessel to reveal the bottom, is also used in the meaning of to lay bare the foundation as in psalm 137, 7 to expose, uncover, reveal the  foundation, rock, essence on which we build.
Psalm 118, 22 The stone [which] the builders refused is become the head [stone] of the corner.

 1 Cor 3, 9 For we are labourers together with God: ye are God’s husbandry, [ye are] God’s building. 10 According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. 12 For other foundation can no man lay than that is laid, which is Jesus Christ.

1 Cor 3, 16 Know ye not that ye are the temple of God, and [that] the Spirit of God dwelleth in you?

1 Peter 2, 4 To whom coming, [as unto] a living stone, disallowed indeed of men, but chosen of God, [and] precious, 5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

But also the stumbling stone and snare to Jacob.

Exodus 19, 5 Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth [is] mine: 6 And ye shall be unto me a kingdom of priests, and an holy nation. These [are] the words which thou shalt speak unto the children of Israel.

Deut 29, 4 Yet the LORD hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day.

Deut 30, 11 For this commandment which I command thee this day, it [is] not hidden from thee, neither [is] it far off. 12 It [is] not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? 13 Neither [is] it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? 14 But the word [is] very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.
15 See, I have set before thee this day life and good, and death and evil; 

Mat 22, 34 But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together. 35 Then one of them, which was a lawyer, asked him a question, tempting him, and saying, 36 Master, which is the great commandment in the law? 37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 38 This is the first and great commandment. 39 And the second is like unto it, Thou shalt love thy neighbour as thyself. 40 On these two commandments hang all the law and the prophets.

From which Torah flows forth, from the fountain, well [ayin - eye],  source of Life.

Luke 11, 34 KJV The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when eye is evil, thy body also [is] full of darkness.

Mat 13, 15 For this people’s heart is waxed gross, and [their] ears are dull of hearing, and their eyes they have closed; lest at any time they should see with [their] eyes, and hear with [their] ears, and should understand with [their] heart, and should be converted, and I should heal them.

Rev 21:6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. 

The road that leads our heart to love is our own choice, to seek the way, to the truth and to life.

Continued from “return unto the fountain of living waters”

Isa 64, 8 But now, O LORD, thou [art] our father; we [are] the clay, and thou our potter [yatsar]; and we all [are] the work of thy hand.

Gen 2, 7 And the LORD God formed [yatsar] man [adam] [of] the dust of the ground [adamah, earth’s substance], and breathed into his nostrils the breath of life; and man became a living soul.

Christ, Greek the anointed with God’s Spirit in Hebrew mashiyach. One in essence, substance, the essence of life itself. The faithfull son, the son after the heart of the Father, the fulfillment of God’s promise to Solomon, the promised son, the church of the firstborn,  born in the image [tselem] of the invisible God [Col 1, 15] , born form above, the firstborn of many [Rom 8, 29], The root and branch of Isai [my substance/essence] , the root and offspring of David, the shepherd King. Born from a Jew, Boaz, and a righteous convert, Ruth.

That is why Yehsua could say: “I and my Father are one.” John 10, 30

And also:  John 15, 1 I am the true vine, and my Father is the husbandman. 2 Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. 3 Now ye are clean through the word which I have spoken unto you. 4 Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. 5 I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. [without me: or, severed from me] 6 If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. 7 If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. 8 Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.
9 As the Father hath loved me, so have I loved you: continue ye in my love. 10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love. 11 These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. 12 This is my commandment, That ye love one another, as I have loved you. 13 Greater love hath no man than this, that a man lay down his life for his friends. 14 Ye are my friends, if ye do whatsoever I command you. 15 Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you. 16 Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. 17 These things I command you, that ye love one another.
18 If the world hate you, ye know that it hated me before it hated you. 19 If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.

See in this context Zec 13, 5 But he shall say, I [am] no prophet, I [am] an husbandman; for man taught me to keep cattle from my youth.

The words translated as husband here read in Hebrew: Ish abad adamah or man working/serving earth’s substance [of which adam is formed], in which God’s breath of Life, His seed is sown.

John 14, 6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.

This is not a limitative group but an open invitation of which only we ourselves can cut ourselves loose.

The root and offspring of David Rev 22, 16

1 Cor 13, 9 For we know in part, and we prophesy in part. 10 But when that which is perfect is come, then that which is in part shall be done away. 11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. 

1 Cor 13, 12 For now we see through a glass/in a mirror, darkly [Greek: in a parable]; but then face to face: now I know in part; but then shall I know even as also I am known. 

13 And now abideth faith, hope, agape/love, these three; but the greatest of these is agape/love.

To engrave the fleshy stones of our heart, see also In thy light shall we see light:

2 Cor 3, 18 But we all, with open face beholding as in a glass/to behold one’s self in a mirror/to make to reflect the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. 

To not be deceived, or deceive ourselves, the true resemblance:

Jam 1, 23 For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass/mirror:

Gen 1:26 And God said, Let us make man in our image, after our likeness:

Verse of the Month - Genesis 1:26

wmlub Mdah ta Myhla arbyw

The Revised Standard Version translation for this passage is “So God created man in his own image”. As we shall see, this translation is very Western and is missing the Eastern flavour of the original text. Below is a translation, word for word, followed by a translation reflecting the Eastern meaning.

arbyw (vay-yeev-rah)
The word arb (bara) is a verb, literally meaning “to fatten” as well as “to fill”. It is often translated as “create” as in this verse as well as in Genesis 1:1 but the concept of “creating” is a western abstract and not the true meaning of arb. When the y (Y) is prefixed to the verb it identifies the subject of the verb as masculine and singular (he) and the verb tense as imperfect (will fill). The first letter prefixed to the word is the w (V) meaning “and”. When this letter is prefixed to a verb it switches the tense of the verb. In this case the perfect tense verb becomes imperfect. The word arbyw would literally be translated as “and he filled”.

Myhla (eh-lo-hiym)
The root of this word is hwla literally meaning “strength” and “power” and is usually translated as God or god (a powerful one). The My is the masculine plural suffix. The word Myhla can be translated as “gods” (quantitative plural) or as “God” (qualitative plural) in the sense of being a very powerful god. As this noun follows the verb we know that it is the subject of the verb, the “he” in the word arbyw.

ta (et)
This word preceeds a direct object of a verb telling us that the next word is “what was filled”. This word is a grammatical tool used in Biblical Hebrew and has no equivelant in English and is therefore never translated.

Mdah (ha-ah-dahm)
The first letter, h (H), is a prefix meaning “the”. The word Mda (adam) means “man” and is also the name of the first man - Adam. Because it is prefixed by the article h, we know that this word should be translated as “man” rather than Adam.

wmlub (beh-tsahl-mo)
The word Mlu (tselem, the mem is written as M when at the end of a word, and as m otherwise) is an outline or form of an original and comes from the parent root lu (tsal) meaning “shadow”. A shadow is a also representation of an original. The prefix b (B) means “in” or “with”. The suffix w (O) means “of him” or “his”.

And the Great Powerful One filled the man with a representation of himself,

source: Ancient-Hebrew.org

Likeness, image, appereance,  demuwth, from the root damah, to be like, become like, make oneself like. Here it is prefixed by a Chaf meaning like, as.

, like/after his likeness.

Compare to Gen 5, 3 Adam [man, Adam] begat/brought forth in his own likeness (Beth prefix in/with), after his image (chaf prefix as, like)

See also likeness in Ezekiel chapter 1, 8 and 10.

Shavuot (or Shavuos, in Ashkenazi usage; lit. “Festival of Weeks”) is a Jewish holiday that occurs on the sixth day of the Hebrew month of Sivan (late May or early June). It marks the conclusion of the Counting of the Omer and the day the Torah was given to the Jewish people at Mount Sinai. It is one of the shalosh regalim, the three Biblical pilgrimage festivals.

The date of Shavuot is directly linked to that of Passover. The Torah mandates the seven-week Counting of the Omer, beginning on the second day of Passover and immediately followed by Shavuot. This counting of days and weeks is understood to express anticipation and desire for the Giving of the Torah. On Passover, the Jewish people were freed from their enslavement to Pharaoh; on Shavuot they accepted the Torah and became a nation committed to serving God.

Shavuot has many aspects and as a consequence is called by several names in the Torah. These include Festival of Weeks, Hag ha-Shavuot, Exodus 34:22, Deuteronomy 16:10); Festival of Reaping, Hag ha-Katsir, Exodus 23:16), and Day of the First Fruits, Yom ha-Bikkurim, Numbers 28:26). The Mishnah and Talmud refer to Shavuot as Atzeret (a solemn assembly), as it provides closure for the festival activities during and following the holiday of Passover. Since Shavuot occurs 50 days after Passover, Christians gave it the name Pentecost (”fiftieth day”). Wikipedia

This is considered a time for self-examination and repentance, during which one avoids exuberance. On the very first Shavuot, the Creator revealed Himself to Israel as a nation, in a mass epiphany, that briefly welded the six hundred three thousand+ souls of Israel into one united consciousness, where each soul was concerned only for the others, with no thought for itself. To stress the unity of this experience, the Torah describes Israel in the singular “VaYachan Mul HaHar” (and IT) [rather than they] camped opposite the mount. A beautiful, rabbinical expression for this inner disposition is, “K’ish Echad, U’B'lev Echad” (as one man and with one heart). In this atmosphere of awe of the Creator,
and love for others, Israel accepted the Torah (the blueprint of Creation) and the commandments therein, unconditionally (Na’asseh V’Nishma), as its eternal law. One of the most important implications of having received the Torah as an absolute obligation is that, as far as obedience is concerned, it precludes initiative. While we can struggle to understand and interpret to our hearts contents, we are not allowed to add to Torah, or detract one jot from it.

In many Sephardic congregations, prior to the Torah reading on the first day of Shavuot, a ketubbah le-Shavuot (marriage certificate for Shavuot) is read, as a symbolic betrothal of God and His people Israel. The terminology of this piyyut (medieval poem), in its various versions, strongly recalls that of the traditional prenuptial document (specifying the conditions agreed upon between the two parties; known as tena’im) or the marriage certificate given by the bridegroom to the bride at the wedding ceremony, known as ketubbah).

The hymns which compose this ketubbah le-Shavuot are based on the verses: “I will betroth you unto Me forever; I will betroth you unto Me in righteousness, and in justice, and in lovingkindness, and in compassion. And I will betroth you unto Me in faithfulness; and you shall know the Lord” (Hosea 2:21-22); and “I will make a new covenant with the house of Israel” (Jeremiah 31:31).

Some texts describe the marriage as being solemnized symbolically between the Torah (the bride) and the people of Israel (the bridegroom). God, as the bride’s father, gives as dowry the 613 commandments, the Bible, Talmud, and other sacred writings. Moses presents as dowry to his son (the people of Israel) the prayer shawl and phylacteries, the Sabbath and festivals. The contracts are witnessed by God and His servant Moses.

In other versions the “Prince of princes and the Ruler of rulers” presents the Torah to the bride as dowry and in His love He gives her the Oral Law as an added portion. The bride responds affectionately,”We shall do and we shall hearken.” The contract is dated the sixth day of the month of Sivan, in the year 2448 from the creation — according to tradition the day on which the torah was given. The Mishnah¹ comments that the wedding day of King Solomon (Song of Songs 3:11) refers to the day of the giving of the Torah. The heavens and the earth witness the marriage certificate.

The most widely used text of a ketubbah le-Shavuot is that of the prolific Safed mystic and poet Israel Majara (c.1550-c.1625). Many of his piyyutim are founded in the liturgy of oriental Jews. This hymn is included in the Sephardic prayerbook for Shavuot.

¹ Taanit 4:8

From: The Shavuot Anthology, ed. Philip Goodman (Jewish Publication Society of America, 1974, 1992).Translated by Solomon Feffer. 

Jewish Heritage Online Magazine - calandar

A psalm by David the ‘ebed/servant of YHWH

Psa 36:9 For with thee [is] the fountain [maqowr] of life: in thy light [owr] shall we see light [owr].

maqowr, spring, fountain

a) spring

- of source of life, joy, purification (fig.)

b) of the eye (fig.)

c) source (of menstruous blood)

d) flow (of blood after child birth)

from quwr, dig, to cause to flow

Jer 2:13 For my people have committed two evils; they have forsaken me the fountain [maqowr] of living waters, [and] hewed them out cisterns [bo’r], broken cisterns, that can hold no water.

bo’r , cistern, pit, well from ba’ar, to declare, to engrave letters on a tablet, to make plain

John 4:10 Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water.

Now light is owr as in:

Isaiah 49, 6 And he said, It is a light thing that thou shouldest be my servant [‘ebed] to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light [owr] to the Gentiles, that thou mayest be my salvation unto the end of the earth. 

7 Thus saith the LORD, the Redeemer of Israel, [and] his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the LORD that is faithful, [and] the Holy One of Israel, and he shall choose thee.

8 Thus saith the LORD, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages; 

Owr a feminine noun from the verb ‘owr beginning with an Alef.

1) to be or become light, shine

     a) (Qal)

          1) to become light (day)

          2) to shine (of the sun)

          3) to become bright

     b) (Niphal)

          1) to be illuminated

          2) to become lighted up

     c) (Hiphil)

          1) to give light, shine (of sun, moon, and stars)

          2) to illumine, light up, cause to shine, shine

          3) to kindle, light (candle, wood)

          4) lighten (of the eyes, his law, etc)

          5) to make shine (of the face)

Exo 34, 29 And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses’ hand, when he came down from the mount, that Moses wist not that the skin [uwr with ayin] of his face [paniym] shone [qaran] while he talked with him. 

Hebrew ‘uwr, skin beginning with an ayin [well, eye] from the verb ‘uwr, to to be exposed, be bared, be laid bare, revealed.

Hebrew qaran, to shine

1) (Qal) to send out rays

2) (Hiphil) to display or grow horns, be horned

Rev 5, 6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.

In the Bible qeren, horn is also used for the leaders of a people, those who are exhalted, exhalt themselves as in Rev 13 and 17.

Interesting in this respect is also the use of the aramaic ‘iyr in Daniel 4 for watchers in combination with the Holy Ones.

 ’iyr, waking, watchful, waking one, watcher from ‘uwr, to awake, awaken rather identical with ‘uwr to be exposed, be bared through the idea of opening the eyes.

Dan 12, 3 And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.

Phil 2, 15 That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;

Gen 17, 1 the LORD appeared to Abram, and said unto him, I [am] the Almighty God; walk [halak] before me [paniym], and be thou perfect [tamiym].

Halak, akin to yalak, to walk, live, way of life,  go out [for thyself gen 12, 1]

Paniym, presence, face, person, before from panah to turn oneself, to turn to

Isa 40, 3 The voice of him that crieth in the wilderness, Prepare [panah] ye the way of the LORD, make straight in the desert a highway for our God.

Isa 45, 22 Look  [panah] unto me, and be ye saved, all the ends of the earth: for I [am] God, and [there is] none else.

Tamiym, perfect, complete, whole, what is complete or entirely in accord with truth and fact. From tamam, to be complete, be finished, be at an end.

Synteleia, completion, fulfillment, consummation, end from syn and teleo,  

1) to bring to a close, to finish, to end 

2) to perform, execute, complete, fulfil

3) to pay

     a) of tribute

John 19, 30 When Jesus therefore had received the vinegar, he said, It is finished [teleo]: and he bowed his head, and gave up the ghost.

Mat 13, 37 He answered and said unto them, He that soweth the good seed is the Son of man; 38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked [one]; 39 The enemy that sowed them is the devil; the harvest is synteleia of the world; and the reapers are the angels.

Gen 17, 1 the LORD appeared to Abram, and said unto him, I [am] the Almighty God; walk [halak] before me [paniym], and be thou perfect [tamiym].

Halak, akin to yalak, to walk, live, way of life,  go out [for thyself gen 12, 1]

Paniym, presence, face, person, before from panah to turn oneself, to turn to

Isa 40, 3 The voice of him that crieth in the wilderness, Prepare [panah] ye the way of the LORD, make straight in the desert a highway for our God.

Isa 45, 22 Look  [panah] unto me, and be ye saved, all the ends of the earth: for I [am] God, and [there is] none else.

Tamiym, perfect, complete, whole, what is complete or entirely in accord with truth and fact. From tamam, to be complete, be finished, be at an end.

Gen 15, 6 And he aman [believed in, was firm in] YHWH; and he counted it to him for righteousness. 

Aman to support, confirm, be faithful

a) (Qal)

      1) to support, confirm, be faithful, uphold, nourish

           a) foster-father (subst.)

           b) foster-mother, nurse [naomi, who called herself mara bitter, the nurse to Obed]

           c) pillars, supporters of the door [Boaz, the left pillar]

b) (Niphal)

      1) to be established, be faithful, be carried, make firm

          a) to be carried by a nurse

          b) made firm, sure, lasting

          c) confirmed, established, sure

          d) verified, confirmed

          e) reliable, faithful, trusty

c) (Hiphil)

     1) to stand firm, to trust, to be certain, to believe in

          a) stand firm

          b) trust, believe