Pey Fey sofit Fey
Pey and it varient forms.
Peh (Pe or pey) Fay (Fey) sofit Fey
Peh’s saying sounds is like “p” in pey or pet, or people. Fey’s saying sound is “f” as in Fay or food or “ph” as in phone. Peh”s gematria numerical value is eighty. The Peh’s Hebrew-Phoenician meaning is mouth, word, to speak or to open. Peh is symbolic of speech and silence. As a mouth, it has a closed form (pey with dagesh) and an open form (fey without dagesh) and a sofit or final form upright open form. Our mouth should sometimes be open and sometimes be closed. Our answers should be “yea and nea,” least we gossip with a wide open gasping mouth. The sofit fey is standing upright near the ayin praising the Lord, as when we stand in His presence in the end of days. Note that the pey and ayin are in sequence, being adjacent to each other in the Hebrew alphabet. The ayin stands for the eye, while the peh stands for the mouth, for with the eye one must perceive before the mouth can express a thought. Seeking goes before speaking.
Peh stands for our vocal declaration of fact, specifically a declaration of God’s truth. From a realistic point of view, the mouth should be used only to praise God and bring good fellowship amongst men. It is said that which begins as insight (ayin) is brought into concept by speech (pey). A fitting word pronounced at its right time and properly applied to a given situation brings about inner fulfillment.
Proverbs 15:23 (KJV) A man hath joy by the answer of his mouth: and a word spoken in due season, how good is it!
There is a time for silence and a time for speech. Sometimes it is best to keep the mouth closed rather than have an “evil tongue” of gossip (lashon hora). The utterance of the mouth usually is in harmony with the feeling of the heart. Munk writes “Through speech man can articulate the soul’s insights and concepts, and communicate them to others; therefore intelligent speech is the basis of all humanity and civilization. Anything that happens, whether spiritual, emotional or physical, can be transformed into action only after it finds expression in words whether or not they are verbalized.”
The Peh, the 17th Hebrew alephbet letter, corresponds with the 17th book of the Old Testament according to the original Tanach arrangement, which is Solomon’s Song of Songs. It opens with “Let him kiss me with the kisses of his mouth”
The Peh or 17th Book of the New Testament is Titus in which the apostle Paul tells Titus “There are many unruly and vain talkers, whose mouths must be stopped”
Psalm 17 begans “ Hear the right, O LORD, attend unto my cry, give ear unto my prayer, that goeth not out of feigned lips.”
The pey portion of Psalm 119:131 (KJV) reads “I opened my mouth, and panted: for I longed for thy commandments.”
In Genesis chapter 17 God spends the entire chapter talking to Abraham.
In the Gospel of John the entire chapter 17 is Jesus’ Intercessory prayer talking to the Father in our stead.
Tzadi, Tsadik, Tsade, Sade, tzaddi or tzadik
Tzadi’s saying sound is like "tz” or “ts” as in tsade or that end-word sound of mets or nuts. It is one of the Hebrew letters that has a sofit or final form. Tzadi has a gametric numerical value of ninety (90). In the hermeneutics language evolution or ontology, there is no English or Greek counterpart for this letter. It does have modern Samaritan, Arabic and Syric equivalents. As the eighteenth Hebrew alphabet letter, it stands for bondage and suffering. The tzadi’s Hebrew-Phoenician meaning is fishhook, but also means to catch, to desire, or to need. Additionally, it means harvest, righteousness and humility. Tzadi is the symbol of righteousness and humility; the righteous is kneeling with his hands raised toward God as in bent form of the Hebrew letter or standing righteously, as he appears in the sofit upright form of the Hebrew letter. The bent tzadi is humility and the upright tzadi is the righteous person in the Kingdom to Come (Olam Haba) cleansed in the blood of Yeshua Jesus to see the Face of the Father and to stand righteously before Him.
The letter symbolizes the righteousness of God and righteousness of His devout human beings. Remember, God is the only truly righteous One. Man’s righteousness is only a reflection of God’s righteousness. In the Present age (Olam Hazeh), true righteousness exists only in God and is an integral part of Him.
Tazdi is also applied to those human beings, who emulate God’s righteousness by conducting themselves with integrity, truth, and justice. Noah who started the world anew after the flood is called a tzaddik (Gen. 6:9). Abraham was righteous by his faith. A “just” or “righteous” person is called a Tzaddik. The Jewish sages write that the tzaddik is the “Light of the World.”
John 1:4 (KJV) In him was life; and the life was the light of men.
Jesus said in John 9:5 (KJV) "As long as I am in the world, I am the light of the world."
Yes, Jesus was a righteous and just Torah-observant Jew, a Tzaddik, Who as the spotless “Lamb of God” Who took away the sins of the World. The Messiah’s suffering was to atone for our sins. Every wicked sinner can be saved unto everlasting life through the blood of Jesus as Salvation is available to all mankind as a free gift. We enter the narrow road by the sinner's prayer and by baptism when we die to our old self and become a new creation in Christ Jesus. We become a tzaddik by the mercy and grace of Abba through the narrow pathway of His Son. Jesus is the only way to the Father and eternity in the Olam Haba.
Note, the Kof (the Holy One, God Almighty) is positioned between the Tzadi and the Resh (the wicked). Wickeness by entering the narrow opening into the Kof becomes a righteous tzaddik. The head of the Kof points to righteousness and the backside of the Kof is turned-away from the sinner.
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