Abba
“Abba (Father) ho (the) Patēr (Father) he said, [Hebrew] ‘All things are in Your Koach (Power-Ability) let this kohs (cup) avar (pass over) from me; not what I chapheits (delight-take pleasure in), but Yours.” Mark 14:36.
Yeshua refers to אבא Abba (Father) about 170x, and says “my Father” about 107x. Yeshua refers to himself as ben Elohim (son of the Mighty One) or ha-ben (the son) of Abba (Father) about 30x. Yeshua teaches his disciples to build relationship with Abba Father in Heaven, Matthew 6:9. Yeshua refers to his “Father in Heaven” about 35x. Yeshua worships his אבא Abba (Father) as YHWH Echad (One), Mark 12:29.
Authors of the Gk. NT predominately reveal Greco-Roman perspectives of Theos (God) and Patér (Father). Aramaic אבא Abba is transliterated Gk. Ἀββᾶ (Abba) Father. occurs 3x, Gk. NT–Mark 14:36; Romans 8:15; Galatians 4:6; A) [Greek] Ἀββᾶ ὁ Πατήρ Abba (Father) ho (the) Patēr (Father); [Aramaic PEH] אלא דילך Abba d’yBoon (Abba my Father), [Hebrew DLZ]אַבָּא אָבִי Abba Avi (Father my Father); Mark 14:36, B) [Greek] Ἀββᾶ ὁ Πατήρ Abba (Father) ho (the) Patēr (Father); [Aramaic PEH] אבא אבון Abba Aboon (Abba our Father); [Hebrew DLZ] אַבָּא אָבִינוּ Abba Avinu (Abba our Father), Romans 8:15; Galatians 4:6.
Jewish Aramaic Abba (Father) is commonly found in Jewish liturgy and prayer. Jewish Aramaic Ab (Father) occurs 5x, Daniel, אֲב֔וּהִי abuhi (his father-ab), Daniel 5:2, אֲב֥וּךְ abuch (your father), Daniel 5:11, 13, 18. Aramaic אַבָא abba (father) occurs 186x, Aramaic Targum, Abba (Father) YHWH is Self-Existence. Hebrew אהא aha (to be-to exist) occurs 5x, Genesis 4:14; 28:22; Exodus 3:14; Ruth 1:16, 17; 3:4. Yeshua and Hebrew TNK reveal אבא Abba (Father) as the Self Existent One–Creator of all things אהא aha (to be-to exist).
Yeshua worships Abba (Father) as Elohim (the Mighty One) and Adonai (the Master). A Talmudic tradition suggests Yeshua learned the secret Name of YHWH while worshipping in the Temple, which he invoked to heal and do miracles in the Name YHWH. The Gk. NT indicates Yeshua is aligned with Hebrew prophets who prophesy of a universal inclusive Kingdom of Heaven according to the will of Abba (Father).
Hebrew Fatherhood
Hebrew TNK retains no differential hierarchical authority between titles Abba (Father), Elohim (Mighty One), Adonai (Master) and YHWH which refer to Echad (One) Self-Existent Creator. All human life is created by Echad (One) Creator who is Abba (Father), “And said Elohim (the Mighty One) let Us make adam (man-humans) b’tsalmenu (in Our image-likeness) by demut (similitude) of Elohim (Mighty One) and let them have radah (authority-dominion) over every moving thing upon the erets (Earth)” Genesis 1:26.
All humans of every tribe, nation, tongue, and people, are created b’tselem (in the image-likeness) of Elohim (the Mighty One), from Hebrew צֵל tsel (image-likeness); which relates to Aramaic צְלָא tsela (pray), Ezra 6:10, Daniel 6:10. The image-likeness and similitude of Elohim expresses co-creative fatherhood being shared by adam (man-humans). To the mind of Yeshua, Abba Father is not a theological concept, He is the Creator of reality and human existence.
Our human family shares one unique and collective dominion and responsibility of co-creating along with Abba Father by virtue of bearing and nurturing children, which is symbiotically and holistically connected with caring for our Earth, planting, harvesting, caring for plants and animals as unto the reality of Abba Father.
All the defining attributes and diversity within human life exist b’tselem (in the image-likeness) of Abba Father, thus by virtue of existence, our human family has opportunity, access, and responsibility to Abba Father as sons and daughters. Christian academics suggest that the Jews never knew YHWH as their Abba Father. Some theologians suggest YHWH’s Fatherhood is a “minor doctrine” of Hebrew TNK, but a “major doctrine” of the Greek New Testament. However, Hebrew TNK reveals God’s Fatherhood to Adam, Enoch, Noach, Avraham, and Israel who is referred to as YHWH’s firstborn son, “And you shall say to Pharaoh; this is what YHWH says, beni (My son), bekhori (My firstborn) is Israel” Exodus 4:22.
“And in the wilderness where you saw how YHWH your Elohim carried you, as a man carries his son in all the way that you went until you came to this place” Deuteronomy 1:31. “And you should know in your heart, that as a man yasar (disciplines) his son so YHWH your Elohim yasar (disciplines) you” Deuteronomy 8:5. “You are the sons of YHWH your Elohim, you shall not cut yourselves or shave bald visual displays on behalf of the dead” Deuteronomy 14:1. “This is how you repay YHWH, you naval (unreasonable-foolish) and chakham (unwise) people? He is your Father, who made you His! Your Creator, who created and established you!” Deuteronomy 32:6.
“I will be his Father, and he will be my son” 2 Samuel 7:14; 1 Chronicles 17:13.
“I will say to the north, give them up! and to the south, do not hold them back. Bring my sons from afar and my daughters from the ends of the Earth” Isaiah 43:6; 63:8; 64:8. “For You are avinu (our Father), for Abraham did not know us, neither did Israel recognize us; You YHWH, are avinu (our Father); our redeemer from everlasting is Your Name.” Isaiah 63:16.
“Will you not from this time cry to me avi (my Father) the aluph (guide) of my na’ar (childhood)” Jeremiah 3:4. “Shuvu (return-repent) banim (sons-children) shovav (turning away) says YHWH for I ba’alti (am married-master) to you…” Jeremiah 3:14. “…Avi (My Father) you shall call Me and shall not tashuvu tashuvi (turn away)” Jeremiah 3:19. “Shuvu (Return you) banim (sons-children)” Jeremiah 3:22. “For I am to Israel le’Av (to-for Father) and Ephraim is bekori (My firstborn)” Jeremiah 31:9. “Ha-Ben (son) yaqir (very precious-prized-dear) Li (My) Ephraim lo (is not?) yeled (a child) shashuim (a delight)… thus yearns My meih (inner being) for him…” Jeremiah 31:20.
“When na’ar (a child) Yisrael I ahev (loved) him, out of Egypt I qara (called) livni (My Son)” Hosea 11:1. YHWH says He took Ephraim (Fruitful) by the arms and taught him to walk, Hosea 11:3. “With chevel (chords-bands) אָדָ֤ם adam (man-humans) עֲבֹת avot (interwoven) ahavah (of love-cherish-desire), and I was to them as those who take the yoke from their neck ve’at (and gentleness-softly) fed them” Hosea 11:4. Fatherhood relationships are ubiquitous within Hebrew אב֖ת avot (fathers) spelled with an Alef, and Hebrew עבת avot (interwoven) spelled with an Ayin–representing family, home, love, etc., revealing how Father God views intimate relationship with all adam (humanity).
YHWH calls Yisra’El (Upright Prince with Elohim-Israel) Yeshurun (Blessed-Happy-Upright-Straight One), Deuteronomy 32:15; 33:5, 26; entrusting Israel with an endearing name of belonging. Jacob is given the name Yishar’El or Yisra’El (Upright Prince with Elohim-Israel) according to God’s Fatherhood blessings over all Goyim (Peoples-Nations) through Avraham (Father of Multitudes).
“Then if Ab (Father) ani (I), where is kevodi (My honor) and if Adonim (Master) ani (I) where is My yarei (fear-awe-revere-worship) says YHWH Tsva’ot (of Hosts)” Malachi 1:6; 2:10; 3:17.
Hebrew TNK reveals the universal Fatherhood of God, “there is no Elohim (Mighty One) immadi (besides Me), I kill and make alive, I wound and I heal, and no one can deliver miyadi (from My Hand)” Deuteronomy 32:39. Abba Father seeks an intimate relationship with all goyim (Nations-Peoples) of the Earth, Genesis 22:18.
Hebrew TNK describes God as Life-giver, loving Creator, guide, instructor, disciplinarian, the Author of wisdom and power, giving purpose and meaning to life, extending compassion, tenderness, mercy, care, longing for relationship with His children, healing and delighting in each individual as His special treasure.
Regardless of how Israel sins and grieves Abba Father, His Fatherhood cannot cease. When His children fall short, He brings the B’riyt Chadasha (Renewed Covenant), Jeremiah 31:31-33, to restore His b’ney Elohim (sons-children of the Mighty One). Hebrew TNK reveals the deliberate, delicate, beautiful, and intimate love of Abba Father toward all human life, not as a theological concept, but as the reality of Father God.
“Do we not all have echad (one) Ab (Father)? Did not echad (one) Elohim (Mighty One) bara (create) us? Why does iysh (man) bagad (deal treacherously) with ach (a brother) by chalal (profaning) the b’riyt (friendship alliance-covenant) avoteinu (of our fathers)?” Malachi 2:1.
Yeshua magnifies the importance of mishchah (anointing-relationship) with Father God, so the world would learn, understand, and experience the reality of Abba Father.
Greek New Testament Father
The concept of Father God is extremely important to the authors of the Gk. NT. The Gk. NT retains about 256 references to Father God: Matthew 42x; Mark 5x; Luke 13x; John 117x; Acts 3x; Romans 4x; 1 Corinthians 3x; 2 Corinthians 7x; Galatians 4x; Ephesians 8x; Philippians 3x; Colossians 6x; 1 Thessalonians 4x; 2 Thessalonians 3x; 1 Timothy 1x; 2 Timothy 1x; Titus 1x; Philemon 1x; Hebrews 2x; James 3x; 1 Peter 3x; 2 Peter 1x; 1 John 12x; 2 John 4x; Jude 1x; Revelation 4x–Abba 3x, Mark 14:36; Romans 8:15; Galatians 4:6.
However, authors of the Gk. NT project both, A) the Hebraic perspective of Father God as the Echad (Oneness) of God, where Yeshua is fully subordinate to Abba Father, and B) the Roman Christian sect’s belief that Father God is subordinate to the will of Yeshua, influenced by theological concepts.
Yeshua teaches his followers to pray to Father God. Yeshua’s work as ben Adam (son of Man), ben David (son of David), ben Elohim (son of the Mighty One) is stated through his love and obedience to Abba Father. Yeshua’s ministry begins with, “From that eit (season-time), Yeshua was sharah (freed-let loose) to qara (call-proclaim) the B’sorah (Good News); ‘Teshuvah (Turn-Change-Repent-Transform), for the Malkhut Shamayim (Kingdom of Heaven) is qarav (drawing close).” Matthew 4:17. Yeshua teaches the organic Hebraic prophetic reality of entering personal relationship with Abba Father through talmidot (discipleship) tsiyut (obedience) and teshuvah (turn-change- repentance-transformation).
Father Concepts
“But egō (I) legō (say) to you the alētheian (truth-fact), sympherei (it is profitable-favorable) for you that egō (I) apelthō (go away), for if I may not apelthō (go away), the paraklētos (advocate-advisor-helper) will not come pros (to) you. However, if poreuthō (I go), pempsō (I will send) auton (Him) pro (to) you” John 16:7.
The author of the Gospel of John is unaware that Ruach Qadosh (Spirit Set Apart) is a title for YHWH. However, Yeshua cannot “send” Father God to his disciples. The author presents Yeshua as subordinate messiah anointed by Father God and also suggests that Yeshua “sends” the Spirit of God to his disciples.
“Iésous (Yeshua) legei (says to her), ‘Do not haptou (touch) me for I have oupō (not yet) anabebēka (ascended) to the Patera (Father). However, poreuou (go) pros (to) tous (the) adelphous (brothers) mou (of me) and eipe (say) to them, ‘Anabainō (I am ascending) to the Patera (Father) mou (of me) and Patera (Father) hymōn (of you), and Theon (God) mou (of me) and Theon (God) hymōn (of you)” John 20:17.
The author says Yeshua worships his Father and his God. The author mentions the “Father”, 117x; the Synoptics mention “Father” 64x. The author toggles between projecting Yeshua as subordinate to Father God, and Father God as subordinate to Yeshua. The author projects Yeshua praying to Father God to send His Spirit “in Yeshua’s name”, John 14:26. However the author also claims that Yeshua says, “And when the paraklētos (advocate-advisor-helper) comes, whom egō (I) pempsō (will send) to you para (from) the Patros (Father)”, John 15:26. Yeshua says, “for if I may not apelthō (go away), the paraklētos (advocate-advisor-helper) will not come pros (to) you. However, if poreuthō (I go), pempsō (I will send) auton (Him) pro (to) you”, John 16:7. The author escalates Yeshua’s authority from praying to Father God, to having delegated authority over Father God, to “send the Spirit of Father God”, which is a foreign concept to the Yeshua Movement.
“yet to us there is heis (one) Theos (God) ho (the) Patēr (Father), of whom are panta (all) things…” 1 Corinthians 8:6.
The author of 1 Corinthians juxtaposes belief in many theoi (gods) and kyrioi (masters-lords) against belief in heis (one) Theos (God) the Father. He views Yeshua’s God, as heis (one) Theos (God) the Father, but provides no relationship-continuum between Father God of Hebrew TNK and his Roman Christian concept of heis (one) God; the Father.
Authors of the Gk. NT refer to, A) belief in Echad (One) Abba Father Elohim (Mighty One), Mark 12:32; Romans 3:30; Ephesians 4:6; 1 Timothy 2:5; James 2:19, B) and belief in Roman Christian “Godhead” theology which makes Father God subordinate to Yeshua as, Immanuel (God with us) Matthew 1:23; “I and the Father are One” John 10:30; “God in human flesh” 1 Timothy 3:16; “our Savior” and “our God” Titus 2:13-14.
According to Galatians 3:26, belief in theology about Yeshua establishes children of Theos (God). Christians are taught to believe they are children of Theos (God), Romans 8:14-16, through testimony and belief in Roman Christian doctrine, Galatians 3:26; and are called upon to act as children of Theos (God), Ephesians 5:1, 8.
New Testament theology establishes theological sonship via Christian theological identity, which projects Christians being adopted by Yeshua’s Abba Father. Galatians 4:1-7 and Romans 8:14-17 synthesize Christians into a “new Israel” as sons and daughters of Theos (God). The definition of “Christian” predominantly rests on belief in Yeshua, rather than on personal mishchah (anointing-relationship) of Abba Father; God of Adam, Noah, Abraham, Moses, King David, the Hebrew Prophets, and Yeshua. The Gk. NT makes 13 references to becoming “children of God”, Matthew 5:9; Luke 20:36; John 1:12; 11:52; Romans 8:14, 19, 21; Galatians 3:26; Philippians 2:15; 1 John 3:1-2, 10; 5:2, predominantly through theological belief rather than righteous state of being as children of God.
“Do we not kol (all) have Echad (One) Ab (Father)? Has not Echad (One) El (Mighty One) bara (created) us? Why do we bagad (betray-deal treacherously) iysh (a man) with his akh (brother) by chalal (lightly esteeming-profaning) the b’riyt (friendship alliance-covenant) avoteinu (of our fathers)?” Malachi 2:10.
Malachi (My messenger) wrote, “And I will come near you for judgment and be a swift witness against sorcerers, adulterers, liars, against those who ashaq (oppress-exploit) wage earners, widows and fatherless, and against those who turn away ger (a sojourner), and because they do not yarei (fear-respect) Me says YHWH Tsva’ot (of Hosts).” Malachi 3:5.
All the nations are prophesied to worship Abba Father alongside Israelites, Hebrew Goy (Nations-Peoples) occurs 561x, Hebrew TNK. The core vector of Hebrew TNK rests not on a theological concept, but on the reality of Abba Father creating all human life in His tselem (image-likeness), Who draws people to Himself with the realities of His goodness and love. Father God is not a theology, but the reality of our human existence.
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