Changes

Here is how this second understanding is developed:

Here is how this second understanding is developed:

The Hebrew text is very clear in visualizing the God of Israel in physical terms, even if meant to be understood metaphorically. But the Aramaic Jewish translations of the Hebrew Scriptures will not allow it to be so presented, but will rather speak around it (paraphrase) or use an intermediary word between the physical description and God. In [[Genesis]] 32, [[Jacob]] is wrestling with "a man" but after the bout, Jacob says, in the original Hebrew text, "I have seen God face to face and my life has been saved". In the Aramaic translation, however, Jacob is made to say, " I have seen the ''angel of God'' face to face and my life has been saved". At times, the intermediary word is the word "Word" - in Aramaic, Memra (the root is Aleph, Mem, Resh as in the Hebrew word 'Omer). Whereas the Hebrew text (Gen. 3:8) has it, "They ([[Adam]] and [[Eve]]) heard the sound of the LORD God walking about in the garden", the Aramaic has it, "they heard the sound of ''the Memra'' of the LORD God walking about in the garden" Apparently, walking about in the garden conjured up too much of rustling of leaves and bushes to take figuratively, and so it was the "Memra" that was heard and not the LORD God. This is the pattern in other places in Genesis. Prof. David Flusser of the Hebrew University notes that it is to this mindset that the we owe our understanding of John 1:1 and not to Philo and the Alexandrian "logos" philosophy. "In the beginning was the Word (Memra) and the Word(Memra) was with God.. and the.Word (Memra) was God. John 1:1 is meant to rip away the distinction between God and the Memra, so assiduously held to by contemporary Judaism, and so declare that they, the Memra and God, are in reality one, ...and this One has, indeed, come down and has become flesh of our flesh and bone of our bone. John, in his epistle would later say in wonderment, " Whom we have handled, we have touched and held Him."

The Hebrew text is very clear in visualizing the God of Israel in physical terms, even if meant to be understood metaphorically. But the Aramaic Jewish translations of the Hebrew Scriptures will not allow it to be so presented, but will rather speak around it (paraphrase) or use an intermediary word between the physical description and God. In [[Genesis]] 32, [[Jacob]] is wrestling with "a man" but after the bout, Jacob says, in the original Hebrew text, "I have seen God face to face and my life has been saved". In the Aramaic translation, however, Jacob is made to say, " I have seen the ''angel of God'' face to face and my life has been saved". At times, the intermediary word is the word "Word" - in Aramaic, Memra (the root is Aleph, Mem, Resh as in the Hebrew word 'Omer). Whereas the Hebrew text (Gen. 3:8) has it, "They ([[Adam]] and [[Eve]]) heard the sound of the LORD God walking about in the garden", the Aramaic has it, "they heard the sound of ''the Memra'' of the LORD God walking about in the garden" Apparently, walking about in the garden conjured up too much of rustling of leaves and bushes to take figuratively, and so it was the "Memra" that was heard and not the LORD God. This is the pattern in other places in Genesis. Prof. David Flusser of the Hebrew University notes that it is to this mindset that we owe our understanding of John 1:1 and not to Philo and the Alexandrian "logos" philosophy. "In the beginning was the Word (Memra) and the Word (Memra) was with God.. and the Word (Memra) was God. John 1:1 is meant to rip away the distinction between God and the Memra, so assiduously held to by contemporary Judaism, and so declare that they, the Memra and God, are in reality one, ...and this One has, indeed, come down and has become flesh of our flesh and bone of our bone. John, in his epistle would later say in wonderment, " Whom we have handled, we have touched and held Him."

=== Infancy ===

=== Infancy ===