Jesus Christ is the AntiVenom; Our Master, Doctrine and the MYSTERY of the Church

 

Revelation 12:5

“And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.”

King James Version (KJV)

Isaiah Chapter 66

7 Before she travailed, she brought forth; before her pain came, she was delivered of a man child.

8 Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children.

9 Shall I bring to the birth, and not cause to bring forth? saith the LORD: shall I cause to bring forth, and shut the womb? saith thy God.

We know from Isaiah

54:1,13, The woman

gives birth “before her

pain.

See this in studying Isaiah 54:1,13, 66:7-9 and Micah 4:10 KJB also in regard to a Nation (PEOPLE - church) born in one day and AT ONCE bringing forth MANY children in the context of Galatians 4:26, Romans 4:16, Isaiah 66:7-9 with Isaiah 54:1,13 and Micah 4:10 when compared to Revelation 12:5 it is very clear this man child can not be Jesus but rather the Church.

However, what most miss is this also refers ultimately to Jesus Christ as he is the HEAD of the Church.

What we are ultimately witnessing here in Isaiah 66:7-9 is the MYSTERY of the Church.

See my studies:

We must KNOW (spiritually) the essentials.

This includes The Gospel, The Word - which Bible?; Who is God?, and Who we are IN Him - our true identity; Our mission.

https://www.thethirdheaventraveler.com/2025/01/let-us-examine-ourselves-gospel-kjv.html

https://www.thethirdheaventraveler.com/2025/08/serious-conversation-about-jesus-christ.html

Revelation 12:5 Study:

https://www.thethirdheaventraveler.com/2025/02/lets-talk-about-revelation-chapter-12.html

The Laodicean Church does NOT understand the MYSTERY and so much more.

https://www.thethirdheaventraveler.com/2024/02/the-church-of-laodicea-does-not-know.html

https://www.thethirdheaventraveler.com/2025/01/let-us-examine-ourselves-gospel-kjv.html

Let's go over the details: I have entered my related blogs and had AI provide a summary break down of all this material into a final synopsis King James Bible only.

Synthesis: Oneness in the Godhead and Believers' Union, Culminating in Prophetic Birth and Ascension In the profound oneness of Elohim, as articulated in Genesis 1:26 (KJV): "And God said, Let us make man in our image, after our likeness," the divine "us" reflects unified essence—body, soul, spirit—creating humanity in that integrated image, foreshadowing the New Testament revelation of mutual indwelling. 

This unity manifests fully in Christ, as He prays in John 17:21 (KJV): "That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me." Here, Jesus declares the reciprocal oneness: "I am in my Father, and ye in me, and I in you" (John 14:20 KJV, echoed in John 17:11,23), pointing back to Genesis' creative "us" as singular divine harmony, not division, where the Father and Son interpenetrate eternally. This divine model extends literally to believers' spiritual incorporation into Christ: Romans 8:9 (KJV) affirms, "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. 

Now if any man have not the Spirit of Christ, he is none of his," establishing our union through the indwelling Spirit. Similarly, 1 John 4:13 (KJV) confirms: "Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit," while Ephesians 2:6 (KJV) elevates this to positional reality: "And hath raised us up together, and made us sit together in heavenly places in Christ Jesus." 

Through this oneness, believers partake in the Godhead's unity, grafted as sons and joint-heirs (Romans 8:17 KJV), embodying the kinsman redeemer's redemption—Christ as our near kin, bruising the serpent's head (Genesis 3:15 KJV) to counter sin's venom with His cross-lifted victory (John 3:14 KJV).

This interconnected oneness culminates prophetically in Isaiah 66:7-8 (KJV): "Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? 

Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children," symbolizing a sudden, painless spiritual birth from Israel (Zion)—the church as a unified nation emerging instantly, before tribulation's pains. Revelation 12:5 (KJV) echoes this: "

And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne," portraying the raptured church, born in oneness from Israel's womb yet ascended in Christ's indwelling unity. Just as the Godhead's "us" creates and redeems in harmony, believers—indwelt by the Spirit—are birthed collectively as the man child, caught up before the dragon's fury, fulfilling sonship's inheritance: a kingdom of priests (Revelation 1:6; 5:10 KJV) reigning in eternal oneness with Elohim.

I also entered the search terms and here is the details:

Examination of the Scriptures and Their InterconnectionsI'll examine the provided scriptures—focusing on Revelation 12:5 and Isaiah 66:7-9 as the primary texts—and connect them to the themes of the church that is raptured (often interpreted as the pre-tribulation removal of believers from earth in 1 Thessalonians 4:16-17) and the "mystery of the church" (a New Testament concept revealed progressively, referring to the hidden plan of God uniting Jews and Gentiles into one body through Christ, as in Ephesians 3:4-6).

 I'll tie in Romans 11, Galatians 3, Ephesians 2, and Revelation 1:6 and 5:10 using the King James Version (KJV) for all quotations, drawing from biblical exegesis. Interpretations here consider dispensationalist views (which see a distinct church age ending in rapture, separate from Israel's prophetic future) and covenantal views (which emphasize continuity between Israel and the church without a secret rapture). 

These vary across Christian traditions, with no single view being definitive.1. Core Texts: Revelation 12:5 and Isaiah 66:7-9Revelation 12:5 (KJV): "And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne."This verse is part of a symbolic vision in Revelation 12, where a "woman" (clothed with the sun, moon under her feet, and crowned with 12 stars) represents Israel (echoing Joseph's dream in Genesis 37:9-11).

 The "man child" is widely seen as Jesus the Messiah, born from Israel, destined to rule (referencing Psalm 2:9), and "caught up" (Greek harpazō, meaning to seize or catch away suddenly) to God's throne, evading the dragon (Satan). This "catching up" parallels Christ's ascension (Acts 1:9-11) but also evokes rapture imagery, as harpazō is the same term used for believers being "caught up" in 1 Thessalonians 4:17.

In a broader eschatological sense, some dispensationalists interpret the man child as the raptured church—born from Israel spiritually and caught up before tribulation (the dragon's pursuit in verses 13-17). This views the church as a "man child" collective, ruling with Christ (Revelation 2:26-27), protected in heaven while Israel endures on earth.

Isaiah 66:7-9 (KJV): "Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children.

 Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God."This prophetic passage describes a miraculous, painless birth for Zion (symbolizing Israel or Jerusalem), where a man child (or nation) is delivered before labor pains—unheard of and sudden. It speaks to God's sovereign restoration of Israel, possibly the rebirth of the nation (e.g., modern Israel in 1948) or spiritual revival. The "man child" could represent the Messiah or a collective (Israel's offspring), and the lack of labor pains contrasts with typical tribulation imagery (e.g., birth pangs in Matthew 24:8).

Connections: Isaiah 66:7-9 is often linked to Revelation 12:5 as a foreshadowing, where the woman's painless delivery (before pains) mirrors the child's catching up before the dragon's attack. In rapture theology, this symbolizes the church (born from Israel's promises) being raptured before the "labor pains" of the Great Tribulation (Jeremiah 30:6-7; Revelation 12:13-17), allowing Israel to then "bring forth" her children (a remnant saved during tribulation, Romans 11:26).

2. Connection to the Raptured ChurchThe rapture is depicted as a sudden, protective removal of believers (1 Corinthians 15:51-52; 1 Thessalonians 4:16-17). Revelation 12:5's "catching up" aligns with this, especially if the man child includes the church as Christ's body—born spiritually from Israel but distinct, elevated to heaven before Satan's full wrath. Isaiah 66:7-9 reinforces a pre-pain delivery, suggesting the church's rapture precedes Israel's tribulation "birth pangs." 

Dispensationalists see the church raptured (as the "child") while Israel (the woman) flees to the wilderness for 1,260 days (Revelation 12:6, 14), protected during the second half of the tribulation.

3. Connection to the Mystery of the Church The "mystery" (Greek musterion) refers to God's hidden plan, now revealed: Jews and Gentiles united as co-heirs in Christ's body (Ephesians 3:6), not fully foreseen in the Old Testament but hinted at (e.g., in Abraham's blessing to nations, Genesis 12:3).

Ephesians 3:4-6 (KJV): "Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:"This unveils the mystery—the church as a temple where God dwells, raptured as Christ's body, distinct yet rooted in Israel's covenants.

Romans 11:25-26 (KJV): "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. 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:"This chapter addresses Israel's partial hardening to allow Gentile inclusion, with a future restoration of "all Israel" (verses 25-26).

 Key theme: Gentiles are grafted into Israel's olive tree but warned against arrogance (verses 17-18, 23-24); the mystery is Israel's temporary hardening until the "fulness of the Gentiles" has come in (verse 25). This connects to the rapture as the completion of the church age (full Gentile ingathering), after which Israel births her remnant (Isaiah 66:8; Revelation 12:17).
Galatians 3:28-29 (KJV): "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise."Emphasizes faith over law, with all believers (Jews and Gentiles) as Abraham's seed through Christ. Unity: "There is neither Jew nor Greek... for ye are all one in Christ Jesus." The mystery here is the church as spiritual heirs, born from Abraham's promise, paralleling the "man child" in Isaiah 66:7 and Revelation 12:5—raptured as a unified body before tribulation.

Ephesians 2:11-22 (KJV, key vv.): "Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 

For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: And came and preached peace to you which were afar off, and to them that were nigh. For through him we both have access by one Spirit unto the Father. 

Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly framed together groweth unto an holy temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit."Describes salvation by grace and reconciliation: Christ made Jews and Gentiles "one new man" (verse 15), destroying the dividing wall, making them fellow citizens in God's household (verses 19-22).

Revelation 1:6 and 5:10 (KJV): "And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen." (1:6). "And hast made us unto our God kings and priests: and we shall reign on the earth." (5:10).These affirm the church's priestly, kingly role (echoing Exodus 19:6 for Israel), connecting to the man child's ruling rod in Revelation 12:5. 

The raptured church reigns with Christ, fulfilling the mystery of unity and inheritance.4. Overall SynthesisRaptured Church: Revelation 12:5 and Isaiah 66:7-9 depict a sudden, pre-pain birth and ascension, symbolizing the church's rapture—born from Israel's womb (promises) but caught up before tribulation. Romans 11's "fulness of the Gentiles" marks the rapture's timing, after which Israel is restored.

Mystery of the Church: Galatians 3 and Ephesians 2 reveal the hidden unity of Jews/Gentiles as one body, heirs of Abraham, a "new man." Revelation 1:6 and 5:10 extend this to a kingdom of priests, ruling as the ascended child. In dispensationalism, the church is a parenthesis in Israel's story, raptured to allow Israel's final "birth" (national salvation); in covenant theology, it's fulfillment, with the church as expanded Israel enduring together.

This interconnection highlights God's redemptive plan: the church, mysteriously grafted in, is raptured for glory, paving the way for Israel's deliverance.
3. Connection to the Mystery of the ChurchThe "mystery" (Greek musterion) refers to God's hidden plan, now revealed: Jews and Gentiles united as co-heirs in Christ's body (Ephesians 3:6), not fully foreseen in the Old Testament but hinted at (e.g., in Abraham's blessing to nations, Genesis 12:3).

Ephesians 3:4-6 (KJV, key vv.): "Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:"This unveils the mystery—the church as a temple where God dwells, raptured as Christ's body, distinct yet rooted in Israel's covenants.

Romans 11:25-26 (KJV): "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. 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:"This chapter addresses Israel's partial hardening to allow Gentile inclusion, with a future restoration of "all Israel" (verses 25-26). 

Key theme: Gentiles are grafted into Israel's olive tree but warned against arrogance (verses 17-18, 23-24); the mystery is Israel's temporary hardening until the "fulness of the Gentiles" has come in (verse 25). This connects to the rapture as the completion of the church age (full Gentile ingathering), after which Israel births her remnant (Isaiah 66:8; Revelation 12:17).
Galatians 3:28-29 (KJV): "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise."

Emphasizes faith over law, with all believers (Jews and Gentiles) as Abraham's seed through Christ. Unity: "There is neither Jew nor Greek... for ye are all one in Christ Jesus." The mystery here is the church as spiritual heirs, born from Abraham's promise, paralleling the "man child" in Isaiah 66:7 and Revelation 12:5—raptured as a unified body before tribulation.

Ephesians 2:11-22 (KJV, key vv.): "Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 

For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: And came and preached peace to you which were afar off, and to them that were nigh. For through him we both have access by one Spirit unto the Father. 

Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly framed together groweth unto an holy temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit."

Describes salvation by grace and reconciliation: Christ made Jews and Gentiles "one new man" (verse 15), destroying the dividing wall, making them fellow citizens in God's household (verses 19-22).

Revelation 1:6 and 5:10 (KJV): "And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen." (1:6). "And hast made us unto our God kings and priests: and we shall reign on the earth." (5:10).These affirm the church's priestly, kingly role (echoing Exodus 19:6 for Israel), connecting to the man child's ruling rod in Revelation 12:5. 

The raptured church reigns with Christ, fulfilling the mystery of unity and inheritance.4. Overall SynthesisRaptured Church: Revelation 12:5 and Isaiah 66:7-9 depict a sudden, pre-pain birth and ascension, symbolizing the church's rapture—born from Israel's womb (promises) but caught up before tribulation. Romans 11's "fulness of the Gentiles" marks the rapture's timing, after which Israel is restored.

Mystery of the Church: Galatians 3 and Ephesians 2 reveal the hidden unity of Jews/Gentiles as one body, heirs of Abraham, a "new man." Revelation 1:6 and 5:10 extend this to a kingdom of priests, ruling as the ascended child. In dispensationalism, the church is a parenthesis in Israel's story, raptured to allow Israel's final "birth" (national salvation); in covenant theology, it's fulfillment, with the church as expanded Israel enduring together.

This interconnection highlights God's redemptive plan: the church, mysteriously grafted in, is raptured for glory, paving the way for Israel's deliverance.

In the prophetic tapestry of Revelation 12:5 (KJV), where the woman brings forth a man child "caught up unto God, and to his throne," and Isaiah 66:7-9 (KJV), depicting Zion's painless delivery of a man child before travail, we discern the raptured church—born spiritually from Israel's womb yet mysteriously united as Jews and Gentiles in Christ's body (Ephesians 3:4-6 KJV). 

This synthesis illuminates the church's pre-tribulation ascension, fulfilling Romans 11's ingathering of Gentiles until Israel's fullness, Galatians 3:28-29's oneness as Abraham's seed, Ephesians 2:11-22's "one new man," and Revelation 1:6; 5:10's priestly kingdom reigning with a rod of iron.

Connecting profoundly is the Hebrew "Elohim" (H430), rendered in Jeff Benner's Ancient Hebrew Lexicon (number 1012) as rooted in "El" (אל), pictographed by the ox head symbolizing strength and the shepherd's staff denoting authority and yoke. Elohim, plural yet unified, echoes Genesis 1:26's "Let us make man," portraying divine plurality in oneness—a foreshadowing of the church's unity in Christ Jesus.

Quoting the Heading titles of Elohim verbatim 1012: The Godhead = STRENGTH -Strong authority.  Shepherd's Staff - yoke understood as a staff on the shoulders. See Isaiah 9:4 KJB. in order to harness their power for pulling loads. 

 The OX in the YOKE.  The Ox in the Yoke, the older Ox through the Yoke teaches the younger Ox. Binding of ancient covenants.  Blessing by abiding in the covenant, curses for breaking the covenant Deuteronomy 28.  God of the Hebrews is was seen as the older ox that is yoked to his people in a covenant relationship. 

OATH -  A binding agreement including the curse for violating the oath.  (Note: See the Abrahamic Covenant - the foundation of the MYSTERY OF THE CHURCH) .

https://www.thethirdheaventraveler.com/2024/11/d-r-f-t-understanding-abraham-is-to.html

The power of the OX to perform work. The authority. One who holds authority over others such as judges, chiefs God. God power.  Being in agreement. Oak the strongest of the woods. 

CURSE: 

SWEAR:  The placing of oneself in a binding agreement to a course of action including a curse for violating the Oath

LAMENT: a wailing like the making of an oath. Curse. Adjure Lament. 

POWER: The power or might of one who rules or TEACHES. One who yokes with another. Often applied to rulers or a god.

 As Ephesians 2:6 (KJV) declares, God "hath raised us up together, and made us sit together in heavenly places in Christ Jesus," and 1 John 4:13 (KJV) affirms, "Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit." 

This Elohim-unity invites believers under Christ's gentle authority, as Matthew 11:28-30 (KJV) promises: "Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you... for my yoke is easy, and my burden is light." Yet, a sober reminder in Matthew 11:25-27 (KJV) warns that such mysteries are hidden from the wise and prudent, revealed only to babes whom the Son chooses, underscoring that few grasp this rapturous oneness in Elohim's strength. 

Thus, the church, yoked in divine power, ascends as one body, embodying Elohim's eternal unity. (Word count: 348)
In the divine oneness of Elohim (H430), the Godhead manifests as a unified essence—body, soul, and spirit—echoing Genesis 1:26 (KJV): "

And God said, Let us make man in our image, after our likeness." This "us" signifies not angels but Elohim Himself in singular unity, creating humanity body, soul, spirit as confirmed in 1 Thessalonians 5:23 (KJV): "And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ." Colossians 1:16 (KJV) reveals that all things, including mankind, were created by Jesus Christ: "For by him were all things created," embodying the image of God in Him. Indeed, Colossians 2:9 (KJV) declares: "For in him dwelleth all the fulness of the Godhead bodily," affirming Jesus as the complete expression of Elohim's oneness, not a divided plurality.

Through spiritual union, believers are joined to this oneness: Romans 8:9 (KJV) states, "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you," with Ephesians 2:6 (KJV) adding that God "hath raised us up together, and made us sit together in heavenly places in Christ Jesus." This indwelling is echoed in 1 John 4:13 (KJV): "Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit," fulfilling Jesus' prayer in John 17:21 (KJV): "That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us."This spiritual oneness extends to the kinsman redeemer principle, where Jesus, as fully human yet divine, becomes our near kin to redeem us from sin's bondage (Leviticus 25:25 KJV paradigm). 

As kinsmen in His likeness, we partake in sonship: Romans 8:17 (KJV) proclaims, "And if children, then heirs; heirs of God, and joint-heirs with Christ" (G2818, klēronomos, emphasizing inheritance through adoption). Thus, in Elohim's unified Godhead, our redeemed spirits unite with Christ, securing eternal joint heirship and sonship in His glorious image.

Philippians 2:6-11

King James Version

6 Who, being in the form of God, thought it not robbery to be equal with God:

7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:

8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

9 Wherefore God also hath highly exalted him, and given him a name which is above every name:

10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;

11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

“He That Hath Seen Me Hath Seen the Father,” The Third Heaven Traveler (blog), September 23, 2022, 

https://www.thethirdheaventraveler.com/2022/09/he-that-hath-seen-me-hath-seen-father.html.

Jesus Christ is the LAST Adam not the First (Adam) - NOT born into Sin was sinless.  Jesus Christ is the second man meaning He as man but of NOT of the first man Adam - the DNA of Adam but Divine in the fashion of man.  See 1 Corinthians 15:45-47 KJB.  Philippians 2:8

8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

45 And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.

46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.

47 The first man is of the earth, earthy; the second man is the Lord from heaven.

See the study on Husbandmen (8th Kingdom Parable) which is literally inheriting the kingdom in our roles as Joint Heirs with Jesus Christ.

https://www.thethirdheaventraveler.com/2024/05/revelation-19-and-matthew-13-kingdom.html

https://www.thethirdheaventraveler.com/2024/07/rightly-dividing-abrahamic-covenant.html

https://www.thethirdheaventraveler.com/2024/06/to-know-king-and-priest-of-salem-is-to.html

1 Corinthians 3:9

“For we are labourers together with God: ye are God's husbandry, ye are God's building.”

King James Version (KJV)

The huge problem you’ve identified is that "human," through its link to "nature," implies a sinful nature ("we are born into sin"), which Jesus cannot have (Hebrews 4:15, "without sin"). The etymology of "human" (humanus, "of man") and "nature" (natura, "birth, character") confirms that "human" often describes mankind’s inherent qualities, including sinfulness in theology (Romans 5:12, Ephesians 2:3). The KJV avoids "human" and "nature" for Jesus, using "flesh" (John 1:14), "flesh and blood" (Hebrews 2:14), "like unto his brethren" (Hebrews 2:17), and "Son of Man" (Mark 8:31) to emphasize his physicality and likeness to mankind without a sinful nature. In the context of his conception (Luke 1:31, 35), Mary’s role as the mother ("made of a woman," Galatians 4:4) is hereditary—covenantal, fulfilling prophecy—without contributing DNA, as you argue. Her womb hosts a divinely formed body, supported by non-genetic elements ("water and blood," 1 John 5:6), ensuring Jesus’ sinlessness and avoiding a human (sinful) nature. Thus, Jesus is like mankind in form and experience but distinct in his holy, non-sinful origin, aligning with the KJV and your view.

Why it is essential in Knowing God, knowing His Word, and knowing "who" we are in Him - our identity.

https://www.thethirdheaventraveler.com/2025/01/let-us-examine-ourselves-gospel-kjv.html

Providing a deep analysis of sonship and the hebrew equivalent of the greek strongs G2818. include the etymology of the word sonship


Deep Analysis of Sonship and the Hebrew Equivalent of Greek Strong's G2818 Overview of Sonship in Biblical and Theological Context Sonship, in a biblical sense, refers to the spiritual state of being adopted as children of God, entailing privileges such as inheritance, intimacy with the Father, and maturity in faith. It is not a direct biblical term but a theological construct derived from New Testament concepts like adoption (υἱοθεσία, huiothesia, Strong's G5206) and heirship, emphasizing believers' elevated status through Christ. 

In passages like Romans 8:15-17 (KJV), sonship intertwines with receiving the "Spirit of adoption" and becoming "joint-heirs with Christ," signifying freedom from bondage, access to divine promises, and future glorification. 

This contrasts with mere servanthood, highlighting relational depth—believers cry "Abba, Father" and share in Christ's sufferings and glory. Theologically, sonship underscores progressive spiritual growth: from infancy (nepios, immature heir under tutors, Galatians 4:1-2) to maturity (huios, full son with rights, Romans 8:14).

 It embodies God's redemptive plan, where humanity, created in His image, is restored through Christ's incarnation and resurrection, culminating in eternal inheritance.Greek Strong's G2818: κληρονόμος (klēronomos)Strong's G2818, κληρονόμος (klēronomos), is a masculine noun translated primarily as "heir" (15 occurrences in the KJV New Testament, e.g., Matthew 21:38; Romans 4:13-14, 8:17; Galatians 3:29, 4:1,7; Titus 3:7; Hebrews 1:2,14, 6:17, 11:7; James 2:5). It denotes one who receives an allotted portion by lot or inheritance, often by right of birth or adoption.Definition and Usage: Literally, an "inheritor" or "possessor by apportionment."

 In Messianic contexts, it signifies receiving God's promises through sonship—e.g., Abraham's seed as heirs of the world (Romans 4:13), believers as joint-heirs with Christ (Romans 8:17), and the meek inheriting the earth (Matthew 5:5, echoing Psalm 37:11). It emphasizes legal entitlement, not mere hope, rooted in covenantal faithfulness. In Galatians 4:7, it marks the transition from slave to son-heir, liberated by Christ's redemption.

Etymology: Derived from κλῆρος (klēros, Strong's G2819, "lot" or "allotted portion," from ancient practices of casting lots for inheritance, as in Acts 1:26) and νέμομαι (nemomai, "to distribute, allot, or possess," akin to nomos for law/custom). In classical Greek (e.g., Plato), it referred to legal heirs in property division; biblically, it spiritualizes this to divine apportionment, blending Greco-Roman legal ideas with Jewish covenant theology. G2818 ties directly to sonship by framing inheritance as a son's prerogative, not a servant's—believers inherit eternally as co-heirs with Christ, reflecting divine adoption.

Hebrew Equivalent of G2818The conceptual Hebrew equivalent to κληρονόμος (G2818) is primarily יָרַשׁ (yarash, Strong's H3423), a verb meaning "to inherit, possess, dispossess, or take possession." While not a direct noun-for-noun match (Hebrew often uses verbs for such concepts), yarash captures the essence of heirship as active possession of an inheritance.Definition and Usage: Yarash appears over 230 times in the Old Testament (KJV translations: possess ~130x, inherit ~60x, heir ~2x, dispossess ~15x). It denotes receiving land, blessings, or dominion by divine allotment or conquest—e.g., Israel inheriting Canaan (Deuteronomy 1:38, 3:28; Joshua 1:6), the righteous inheriting the earth (Psalm 37:9,11,22,29,34; Proverbs 3:35), and eschatological promises (Isaiah 54:3, 60:21). In familial contexts, it implies sonship rights, as sons inherit from fathers (Numbers 27:11; Deuteronomy 21:16). Noun forms include יוֹרֵשׁ (yoresh, "heir" or "possessor," from the same root, e.g., Jeremiah 49:1-2) and נַחֲלָה (nachalah, Strong's H5159, "inheritance" or "heritage," ~220x, e.g., Psalm 2:8 for Messiah's inheritance).
Etymology: From a primitive root meaning "to occupy" or "succeed" (possibly linked to Semitic roots for "drive out" or "replace").

 In ancient Near Eastern law, it paralleled lot-casting for portions, akin to klēros, but emphasized God's sovereign gift over human merit (e.g., Abraham's heirs in Genesis 15:3-4). Biblically, it bridges physical land inheritance (Exodus 23:30) to spiritual sonship, foreshadowing New Testament heirship—e.g., the meek "inheriting" (yarash) the earth, fulfilled in Christ (Matthew 5:5). Other related Hebrew terms include בֵּן (ben, Strong's H1121, "son," foundational to sonship) and יָלַד (yalad, H3205, "to bear/beget," implying generational inheritance). Yarash best equates to G2818's "heir"Etymology of the Word "Sonship""Sonship" is an English noun denoting the state or condition of being a son, first attested in Middle English around 1482 (e.g., in religious texts describing filial relation to God). It derives from Old English "sunu" (son, from Proto-Germanic *sunuz, Proto-Indo-European *suHnús, meaning "offspring" or "born one") + the suffix "-scip" (modern "-ship," from Old English -scipe, denoting state, quality, or office, akin to "shape" or "creation"). By the 15th century, it evolved to emphasize relational identity, particularly in Christian theology influenced by Latin filiatio (sonship) and Greek huiotēs (sonhood, from huios, "son"). In modern usage, it appears in theological discourse to translate concepts like huiothesia (adoption as sons) rather than literal heirship, highlighting maturity and privilege over mere descent. 

Synthesis: Sonship as Integrated HeirshipSonship, etymologically a "shaped state of sonhood," integrates G2818's heirship with yarash's possession, portraying believers as mature inheritors of God's kingdom. This deepens from Old Testament physical legacies to New Testament spiritual adoption, where Christ's sonship (Hebrews 1:2) extends to us as co-heirs, fulfilling divine family restoration.

Continue with this stream now connecting and expanding on H3423 to ancient hebrew lexicon benner: 1458: INHERIT HEAD: The head grants permission for the BETROTHAL - PERMISSION TO MARRY; POISON from the sacks of the head of a serpent connect this to the bronze serpent on the pole moses lifted up in the wilderness. any antivenom must come from the same poison. but antivenom is used to counter. by destroying the cells - protein that breaks down. connect this to the garden when god cursed the serpent and said the woman's seed will bruise his head.

Deep Analysis: Expanding on H3423 (Yarash) Through Benner's Ancient Hebrew Lexicon Entry 1458 (Root RSh)Building on the prior examination of sonship and heirship (Greek G2818 κληρονόμος, equated to Hebrew yarash H3423 as "to inherit/possess"), Jeff Benner's Ancient Hebrew Lexicon entry 1458 provides a profound pictographic and cultural lens into the root רש (RSh, resh-shin-hey in its basic form, with resh as "head" and shin as "teeth/destroy/consume"). 

Benner interprets this root as "Inherit Head," where the pictograph resh (ר) symbolizes the head of a person, embodying authority, leadership, and the granting of permissions within familial or tribal structures. The head, as the seat of decision-making, extends to concrete actions like inheriting possessions (driving out or consuming prior occupants, akin to shin's destructive teeth) and abstract concepts of succession and authority. This root's etymology traces to ancient Semitic ideas of headship as the core of legacy transfer, where the family patriarch (head) determines inheritance, echoing the biblical theme of sonship as mature possession of divine promises (e.g., Romans 8:17 KJV: "joint-heirs with Christ").Benner expands this to child roots, illuminating multifaceted connections:YRSh (ירש, H3423): The primary adoption for "inherit/possess/dispossess" (232 KJV occurrences, e.g., Deuteronomy 1:8 KJV: "possess the land"), where the inheritor assumes headship, displacing others to claim allotment. Pictographically, yud (hand/work) prefixes resh-shin, implying active seizure by the head's authority, tying to sonship as God's children possessing eternal inheritance (Galatians 4:7 KJV: "an heir of God through Christ").

ARSh (ארש, H781): "Betroth/request marriage" (11 occurrences, e.g., Deuteronomy 20:7 KJV: "betrothed a wife"), where the head grants permission for betrothal, symbolizing covenantal union. This mirrors spiritual sonship as betrothal to Christ (2 Corinthians 11:2 KJV: "espoused you to one husband"), securing heirship through marital-like oneness.

RASh (ראש, H7218): "Head/chief/top" (619 occurrences, e.g., Genesis 3:15 KJV for serpent's head), representing leadership and beginnings, foundational to inheritance as the heir becomes the new head.

RWASh (ראשׁ, H7219): "Venom/poison" (12 occurrences, e.g., Deuteronomy 32:24 KJV: "poison of serpents"), derived from "poison sacks in the head of a serpent." Benner notes this as toxic fluid from the serpent's head, linking destruction (shin) to headship authority misused.This poison-serpent motif deeply connects to biblical narratives. In Numbers 21:4-9 (KJV), fiery serpents bite Israel for complaining, and God instructs Moses: "Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live." 

The bronze serpent (nachash nechoshet) on the pole counters the venom's effects, prefiguring Christ lifted on the cross (John 3:14-15 KJV: "as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up"). Modern antivenom parallels this: Derived from the same venom (e.g., horse antibodies immunized with snake toxin), it counters by binding and neutralizing proteins that break down cells, preventing hemorrhage or necrosis. 

Benner implicitly ties this to destructive shin, where poison from the serpent's head destroys, yet remedy comes from engaging the same source—mirroring how sonship overcomes sin's venom through Christ's head-bruising victory.Ultimately, this arcs back to Genesis 3:15 (KJV), the protoevangelium: "And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." 

The serpent's head (resh authority) cursed represents satanic dominion and venomous deception in Eden, but the woman's seed (Christ) bruises/crushed it, dispossessing evil's inheritance (yarash action). In sonship theology, believers, as joint-heirs, partake in this victory: United in Christ's body (Ephesians 2:6 KJV), our spirits indwell His (Romans 8:9 KJV), countering sin's poison through the cross's antivenom—His blood breaking down death's proteins (Hebrews 2:14 KJV: "destroy him that had the power of death"). Thus, H3423's expansion via Benner reveals sonship not as passive receipt but active possession, betrothed in covenant, healed from serpent's bite, and exalted to headship in God's family.

Properly Formatted Thesis Sentence With proper grammar, syntax, punctuation, and capitalization (avoiding all caps for readability while maintaining emphasis), here's a refined version of your thesis using "antivenom" in a sentence. I recommend the preposition for as it best conveys the remedial purpose—antivenom is administered for the benefit of the poisoned entity, providing healing or neutralization. "Against" could imply opposition to the church itself, which might not align with your intent; instead, it could be rephrased as "against the serpent's poison" if that's the focus, but "for" fits more naturally in this metaphorical context.Suggested Sentence:
"Jesus Christ is the antivenom for the false church, which has been poisoned by the serpent."This structure uses a comma before the non-restrictive relative clause ("which has been poisoned...") for clarity and flow.

 If you prefer a more emphatic or variant phrasing:

"Jesus Christ serves as the antivenom against the serpent's poison in the false church."Exact Description of How Antivenom Works Antivenom works by harnessing the same venom (poison) it is designed to combat, through a process of immunization and antibody production. First, small, controlled doses of the specific venom are injected into a host animal, such as a horse or sheep, over time. This stimulates the animal's immune system to produce antibodies—specialized proteins that recognize and bind to the toxic components (like enzymes or proteins) in the venom. These antibodies are then extracted from the animal's blood, purified, and concentrated into the antivenom serum. When administered to a human victim bitten by the same type of snake (or similar), the antivenom's antibodies attach to the circulating venom molecules in the bloodstream, neutralizing their harmful effects by blocking them from interacting with cells, tissues, or organs. This prevents further damage, such as cell breakdown, blood clotting issues, or neurotoxicity, allowing the body to eliminate the bound toxins safely. Essentially, the venom itself is the key "ingredient" that trains the immune response, creating a targeted counteragent from the poison's own source.


In the biblical narrative, the metaphor of Jesus Christ as the antivenom to the serpent's poison traces back to the Garden of Eden in Genesis 3 (KJV), where the serpent (symbolizing Satan or the embodiment of deception) tempts Eve, leading to humanity's fall into sin. The "poison" introduced there is the venom of disobedience, spiritual death, and separation from God:

 "But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die" (Genesis 2:17 KJV). This curse manifests as inherited sin nature, broken fellowship, and mortality, with God's pronouncement in Genesis 3:15 (KJV)—often called the protoevangelium—foreshadowing redemption: "And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." Here, the serpent's "bruised head" signals ultimate defeat, while the heel bruise hints at suffering for the redeemer.This motif evolves in Numbers 21:4-9 (KJV), where fiery serpents poison the Israelites as judgment for rebellion, mirroring Eden's fallout. God instructs Moses: "Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live." The bronze serpent, lifted up, becomes a symbol of healing through faith—countering the venom by confronting its image. Jesus explicitly connects this to Himself in John 3:14-15 (KJV): "

And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life." Thus, Christ on the cross embodies the antivenom: born of the woman's seed (humanity tainted by sin's poison), He takes on the form of the curse (2 Corinthians 5:21 KJV: "For he hath made him to be sin for us, who knew no sin") to neutralize it.Metaphorically, just as modern antivenom is derived from the same venom—extracted, processed into antibodies that bind and neutralize toxins by preventing cellular damage—Jesus counters sin's poison from its source. Sin's venom breaks down spiritual life, causing separation and death (Romans 6:23 KJV: "For the wages of sin is death"), but Christ's sinless blood, shed on the cross, binds and nullifies it, offering atonement and resurrection life. Through faith (looking upon Him), believers receive this antidote: "The blood of Jesus Christ his Son cleanseth us from all sin" (1 John 1:7 KJV). This fulfills Genesis' promise, crushing the serpent's authority (Hebrews 2:14 KJV: "that through death he might destroy him that had the power of death, that is, the devil"), restoring sonship and eternal inheritance free from poison's grip.


Exact Description of How Antivenom Works Antivenom works by harnessing the same venom (poison) it is designed to combat, through a process of immunization and antibody production. First, small, controlled doses of the specific venom are injected into a host animal, such as a horse or sheep, over time. This stimulates the animal's immune system to produce antibodies—specialized proteins that recognize and bind to the toxic components (like enzymes or proteins) in the venom. These antibodies are then extracted from the animal's blood, purified, and concentrated into the antivenom serum. When administered to a human victim bitten by the same type of snake (or similar), the antivenom's antibodies attach to the circulating venom molecules in the bloodstream, neutralizing their harmful effects by blocking them from interacting with cells, tissues, or organs. This prevents further damage, such as cell breakdown, blood clotting issues, or neurotoxicity, allowing the body to eliminate the bound toxins safely. Essentially, the venom itself is the key "ingredient" that trains the immune response, creating a targeted counteragent from the poison's own source.

In the biblical narrative, the metaphor of Jesus Christ as the antivenom to the serpent's poison traces back to the Garden of Eden in Genesis 3 (KJV), where the serpent (symbolizing Satan or the embodiment of deception) tempts Eve, leading to humanity's fall into sin. The "poison" introduced there is the venom of disobedience, spiritual death, and separation from God: "But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die" (Genesis 2:17 KJV). This curse manifests as inherited sin nature, broken fellowship, and mortality, with God's pronouncement in Genesis 3:15 (KJV)—often called the protoevangelium—foreshadowing redemption: "And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." Here, the serpent's "bruised head" signals ultimate defeat, while the heel bruise hints at suffering for the redeemer.This motif evolves in Numbers 21:4-9 (KJV), where fiery serpents poison the Israelites as judgment for rebellion, mirroring Eden's fallout. God instructs Moses: "Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live." 

The bronze serpent, lifted up, becomes a symbol of healing through faith—countering the venom by confronting its image. Jesus explicitly connects this to Himself in John 3:14-15 (KJV): "And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life." Thus, Christ on the cross embodies the antivenom: born of the woman's seed (humanity tainted by sin's poison), He takes on the form of the curse (2 Corinthians 5:21 KJV: "For he hath made him to be sin for us, who knew no sin") to neutralize it.Metaphorically, just as modern antivenom is derived from the same venom—extracted, processed into antibodies that bind and neutralize toxins by preventing cellular damage—Jesus counters sin's poison from its source.