The "only begotten" male-firstborn

son of Ël•oh•imꞋ

(Shᵊm•otꞋ 4.22) בְּנִי בְכֹרִי יִשְׂרָאֵל

("My son, My male-firstborn, is Israel." — Shᵊm•otꞋ 4.22)

Ta•na"khꞋ refers or alludes to a son of ël•oh•imꞋ about 14 times; every one of which refers explicitly to Yi•sᵊr•â•eilꞋ or Yi•sᵊr•â•eilꞋ as represented by her MëlꞋëkh ha-Mâ•shiꞋakh (anointed king). Ta•na"khꞋ never permits any divine "Son" — which is the fulfillment of Dân•iy•eilꞋ 7.25!

• Shᵊm•otꞋ 4.22-23 — בְּנִי בְכֹרִי יִשְׂרָאֵל: ²³ וָאֹמַר אֵלֶיךָ שַׁלַּח אֶת-בְּנִי וְיַעַבְדֵנִי
• bᵊ-Reish•itꞋ 6.2 — בְנֵי-הָאֱלֹהִים
• I•yovꞋ 1.6 — בְּנֵי-הָאֱלֹהִים
• I•yovꞋ 38.7 — בְּנֵי-אֱלֹהִים
• Shᵊmu•eilꞋ Beit 7:12, 14, 16 — "… he shall build בַּיִת לִשְׁמִי; I will be for him a Father וְהוּא יִהְיֶה-לִּי לְבֵן." So spoke Nâ•tânꞋ to Dâ•widꞋ)
• Tᵊhil•imꞋ 2.7 – בְּנִי אַתָּה, אֲנִי הַיּוׂם יְלִדְתִּיךָ, ¹² נַשְּׁקוּ-בַר פֶּן-יֶאֱנַף, … אַשְׁרֵי כָּל-חוֹסֵי בוֹ
• Tᵊhil•imꞋ 29.1 — בְּנֵי אֵלִים
• Mi•shᵊl•eiꞋ ShᵊlomꞋoh 30.4 — וּמַה-שֶּׁם-בְּנוֹ
• Yᵊsha•yâhꞋu 7.14 — עמנואל (DSS 1QIs^a)
• Yᵊsha•yâhꞋu 9.5 — ילד יולד (DSS 1QIs^a)
• Ho•sheiꞋa 11.1 with The Nᵊtzârim Reconstruction of Hebrew Matitᵊyâhu (NHM, in English) 2.15 — כִּי נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ, וּמִמִּצְרַיִם קָרָאתִי לִבְנִי
• Shᵊm•otꞋ 34.5-7 (descended in cloud, positioned with him there)
• Zᵊkhar•yâhꞋ 3 (Yᵊho•shuꞋa envisioned as standing in the heavenly Beit Din with the ma•lâkh•imꞋ)

The only basis for the Christian doctrine of a divine "Son of God" is in the 4^th century C.E. product of gentile Hellenist (i.e., idolatrous) Roman Christian Διαθηκη Καινη (NT), whose authenticity and legitimacy — the earliest extant Christian historian, Eusebius, documented — was denied and refused by the original, 1^st century Nᵊtzâr•imꞋ Jews who followed RibꞋi Yᵊho•shuꞋa and accepted only "their own Hebrew Ma•titᵊyâhꞋu" (NHM) as a legitimate account of the life and teachings of RibꞋi Yᵊho•shuꞋa.

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