Master Yah is Yeshua

Sec 5b5- Yah was clothed in flesh

Sect 5B5- Yah was clothed in flesh

5.b.5 - The Spirit of Yah Dwells within Yeshua, the Man

The apostle, John, makes an impossible, even shocking, statement when he says, "And the word was made flesh ...", because it is impossible for Divinity to ever become humanity! However, John expounds on this statement with the phrase, "... and tabernacled among us …" [John 1:14], so that the believer can understand in what way the Word became flesh, that is, HE was clothed in flesh, housed in an earthly tabernacle. The Greek text makes this clear with the word skenoo [See note #34.], which means "a tent", as if to occupy a house. A comparison of the Aramaic word used in this verse for "dwell" / "tabernacle", with an equivalent Hebrew word, will bring out this picture even more forcefully. This Aramaic word is ganan [See note #35.], which means "To fence in, to enclose, to cover over". This is almost identical to the meaning of the Hebrew word sakak [See note #6], which is used in the following context:

Thou hast clothed me with skin and flesh, and hast fenced [sakak] me with bones and sinews.

Job 10:11

The real essence of Job is clothed with skin and flesh and is enclosed with bones and sinews! But WHO is the real Job? The real Job is the created spirit of יהוה breathed into him. For it is written:

... יהוה … formeth the spirit of man within him.

Zechariah 12:1 [See note #37.]

The real Job is not skin and flesh, nor bones and sinews but is, rather, a created spirit. This created spirit is housed in a mortal body to become a complete person, as it is written:

And יהוה Elohym formed of the dust of the ground [a body], and breathed into his nostrils the breath of life [a created spirit]; and man became a living soul [a complete being / person].

Genesis 2:7 [See note #37.]

Man is a two-fold being of a mortal body and a created spirit, the combination of which makes up a living soul, a complete person. Man does not possess a soul, man IS a soul! Job also confirms which aspect of the soul is the real essence of Job, which is enclosed with a mortal body, as he continues:

Thou hast granted me life and favour, and thy visitation hath preserved my Spirit.

Job 10:12

In this context, the SPIRIT OF יהוה visits Job, which causes Job's created spirit to be refreshed and preserved. This communion has given vitality to the created spirit of Job, which is still housed in a body which is severely afflicted.

Once a believer realizes that he is a two-fold being of "body" and "spirit" and that his soul is merely the combination of these two aspects, then it is much easier to see how the divine essence of Yah also dwells in a mortal body. And this is the same way ganan is being used in the Aramaic of John 1:14, revealing that the Word, even Yah, is enclosed with a mortal body, as it is written:

And the Word became flesh and was housed in a mortal body among us...

John 1:14 correctly understood [See note #38.]

Subsequently, Yah never became flesh, rather HE was enclosed by flesh, Yah put on flesh, as a garment or as a covering. In the original Aramaic of the book of Hebrews, this idea is also put forward, with great clarity:

Likewise, when he [Yah] was CLOTHED IN FLESH, he offered fervent prayers and pleadings with intense anxious tears, to him who was able to revive him from death; and he was heard.

Hebrews 5:7 Roth [brackets and emphasis mine]

Because of this, when entering the world HE [Yah] said, you have found no pleasure in sacrifices and offerings, so with a body you have clothed me.

Hebrews 10:5, my translation

Because of this, when entering the world HE [Yah] said, you have found no pleasure in sacrifices and offerings, so with a body you have clothed me.

Hebrews 10:5, my translation

Yah, the Word of יהוה, was clothed with a body, Yah was clothed in flesh. Yah never became humanity, rather HE was enclosed by it. Therefore, Yah is the right hand of יהוה, who was clothed by a mortal body, confined within skin and flesh, bones and sinews

Comments

sec 5B 4 Sheol

5.b.4 - Sheol

The Hebrew word, Sheol [#7585], is commonly derived from the idea of asking; from its asking for, demanding all, without distinction [Gesenius]. In a way, the idea of enlarging [expanding], in order to make room for all those who will one day enter into it, is like unto asking and then demanding all to enter. It is written:

Therefore hell [Sheol] hath enlarged herself, and opened her mouth without measure ...

Isaiah 5:14 KJV

However, Sheol [with an Aleph, #7585] obtains its root meaning from sh'owl [with an Ayin, #8168 & unused root], which means hollowness. From this idea follows hollow things, such as things burrowed out, like caverns, underground holes, and subterranean places.

Surely, the rich man was among other unjust, departed spirits, who were, and still are, bound in this subterranean prison. However, Lazarus was also in a hiding place for all the righteous departed spirits, and we have learned that Abraham's Bosom is also called Eden. What is not commonly taught is that Eden and Abraham's Bosom were simply called Sheol in ancient times. For, Sheol is a hiding place for all departed spirits, the just and the unjust. For, the common relationship between an underground cavern and a cavity [such as a chest cavity] is the idea of hollow places, which is the root of Sheol. For, it is the enlarged, hollow place, which, by making extra room, is calling all departed spirits into it. Thus, we have two distinct places called by the same name:

Abraham's Bosom: a hollow cavity, which is always refreshed and renewed by the inhaling and exhaling of the Living Waters of יהוה to comfort the just, departed spirits, also known as the good side of Sheol.

Hell: the bad side of Sheol; a hollow, subterranean holding place of torment, which is calling all unjust departed spirits into it.

Yah Yeshua revealed that a gulf was placed between the good and bad sides of Sheol. This gulf restricted and movement of all between both sides of Sheol.

The Patriarch, Jacob, knew about both sides of Sheol, because, when he thought his son, Joseph, had died, he knew that Joseph's spirit would be awaiting his arrival in the good side of Sheol. Therefore, Jacob meant to meet his son Joseph in the good side of Sheol. We can rest sure of this, because the patriarch was not bound for "Hell", that is the bad side of Sheol, and in the grave, there is no awareness of anything, not even of self

spirits of the righteous, who are awaiting the resurrection of their physical bodies. Yeshua explains that Lazarus is dwelling in the midst of these LIVING WATERS in the good side of Sheol / Eden / Paradise / Abraham's bosom, and is being comforted. Every righteous soul who enters into the LIVING WATERS of יהוה, and dwells there, is living in a place of happiness and delight, which is the definition of Eden and Paradise but is here referred to as simply "the waters".

Yeshua spoke, being by the thief on another cross, on the day of his crucifixion, as it is written:

And Yeshua said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.

Luke 23:43 [See note #33.]

It is revealed clearly in the Scriptures how Yeshua went to preach to the spirits in prison, then it reveals how this prison is Sheol:

For the Messiah also died one time, on behalf of your sins, the righteous on behalf of sinners, that he might bring you near to Elohym. And he died in the body, but lived in the spirit. And he preached to those souls who were bound in Sheol.

1 Peter 3:18-19, my translation

The body of Yeshua died while HIS SPIRIT, even Yah, remained alive in Sheol, while HE preached to the spirits imprisoned there. Then, after three days and three nights, Yah came up out of Sheol with the keys of death and hell. Yah then took back his physical body from the tomb, transforming it into a glorified body in the process. Then, Yah empowered others to also take back their physical bodies as it is written:

And the graves were opened; and many bodies of the saints which slept, arose. And came out of the graves after his resurrection and went into the holy city, and appeared unto many.

Matthew 27:52-53

For we know that if our earthly house of this tabernacle [temporary dwelling place] were dissolved, we have a building of Elohym, an house not made with hands eternal in the heavens. For in this we groan, earnestly desiring to be clothed with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle [temporary dwelling place] do groan, being burdened: not that we would be unclothed, but clothed upon ; that mortality might be swallowed up of life. Now he that hath wrought us for the selfsame thing is Elohym, who also hath given unto us the earnest of the Spirit. Therefore we are always confident, knowing that whilst we are at home in the body, we are absent from the Lord. (For we walk by faith, not by sight.) We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.

2 Corinthians 5:1-8 [brackets mine, for clarification]

The Scriptures makes it plain that the body is the clothing of the created spirit of man. And on account of these witnesses, all believers can also be confident that while they remain in their earthly bodies, they are also absent from the Lord. However, their created spirit will stand before יהוה naked (without a body) in paradise, while they await the resurrection of their physical bodies, that is the unification of their resurrected bodies with their spirits.

Indeed the human spirit must return unto Elohym who created it [Ecclesiastes 12:7]. And this earthly tabernacle [hut, tent] must return unto the dust from which it came. But יהוה will reunite the dust with the spirit as he resurrects the dust from the grave, forming a glorified body, in which will dwell the created spirit.

Sec 5b3 The Living Waters removed

5.b.3 - יהוה's Living Waters Removed

Now that we have established that "one" really does mean ONE and that יהוה, our Elohym, is only one יהוה, we can continue on to look at the picture that יהוה draws through His word of His divine essence and how that relates to the Father and Son relationship.

Consider the picture provided by the following context. Some believe that it speaks only of Elohym dividing the oceans from the skies, yet this literal interpretation brings forth more questions than answers. Yet, even if this context was fulfilled in the literal, exclusively, earthly sense, it also has a spiritual application. It is important to always think on both the literal and spiritual application of all contexts.

And Elohym said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.

And Elohym made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.

And Elohym called the firmament heaven…

Genesis 1:6-8a KJV

What kind of waters abide in and above heaven? The answer is clear: Spiritual Waters! For us to understand what is happening here, we must understand the nature of the divine essence of יהוה, as it is written:

יהוה, the hope of Israel, all who forsake you will be ashamed, and those who turn away from me will be written in the earth. For they have forsaken יהוה, the Fountain of Living Waters.

Jeremiah 17:13

Once a believer can conceptualize יהוה as a River of Living Waters, then he can see that in the beginning of the earth"s history, as mankind knows it, the spiritual waters were separated from the physical earthly waters. Heaven was placed between the spiritual waters and the physical waters.

There are those who would say that heaven [shamayim] is really just the sun, moon and stars, which are spread out as if in a firmament. However, the Word of Elohym confirms that these are different things altogether, as it is written:

Praise Yah; praise יהוה from heaven.

Praise Him in the high places.

Praise Him, and His angels.

Praise Him, all His hosts.

Praise Him, sun and moon.

Praise Him, all the bright stars.

Praise Him, heaven of heavens and the WATERS which are above the heavens.

Psalm 148:1-4

יהוה separated His spiritual waters from the earthly waters. As a consequence of this, the spiritual waters could no longer bring praise to His name on earth, because the spiritual waters were removed from the earth.

NOTE: The Hebrew word for "create" is bara [#1254], and the definition of this word includes the idea of separating, and יהוה separated His spiritual waters from earth's physical waters.

Now, יהוה is omnipresent, and He continues to abide upon the earth in the form of His Holy Spirit. Yet, יהוה had removed the concentrated form of His presence, His Living Waters, from the face of the earth. If this situation had been allowed to go unchanged, then mankind would not ever have had access unto יהוה's Living Waters. Yet, יהוה had a plan whereby mankind could partake of His Living Waters. For, the original Garden of Eden was a pleasant place of delight [#5730 & #5731]. However, the context reveals that it is a well-watered garden, for it is written:

And a river went out of Eden to water the garden, and from thence it was parted, and became into four heads.

Genesis 2:10 KJV

The name of the First is Pison:…

Genesis 2:13

And the name of the second river is Gihon:…

Genesis 2:13 KJV

And the name of the third river is Hiddekel…

Genesis 2:14 KJV

And the fourth river is Euphrates.

Genesis 2:14 KJV

These rivers could actually be literal rivers, because the locations of three of them are known:

Pison – Perhaps a river that once went from Europe down into northern Africa (before the Mediterranean formed). However, some say it may be a river in India.

Gihon – The Nile River in Africa.

Hiddekel – The Tigris River.

P'rath – The Euphrates River.

While three of these rivers are literal, and one day mankind may discover the location of the first one, a soul should seriously consider the implication of these words:

And a river WENT OUT OF EDEN to water the garden …

Genesis 2:10 KJV (emphasis mine)

Eden was the source of the water, which broke off in four directions to water the earth. Yet, there is no singular source which feeds all four rivers today.

For these reasons, believers should reconsider Eden in a spiritual light.

We have seen that Eden feeds the four rivers which water the earth, but where does the water come from? Remember, the spiritual waters are above heaven.

The following context reveals a Temple, which has water flowing under it. This Temple may be a literal earthly Temple, yet the earthly Temple is a type of the heavenly Temple. Therefore, this spiritual picture is solid.

Afterward, he brought me again unto the door of the house, and behold, waters issued out from under the threshold of the house eastward: for the fore front of the house stood toward the east, and the WATERS came down from under from the right side of the house, at the south side of the altar.

Ezekiel 47:1 KJV (emphasis mine)

The Living Waters flow out from the Temple and descend to a place which is beneath the Temple, perhaps even under the altar in the Temple. This place, which is under the altar of the Temple, was known anciently as Eden. Then, from Eden the water flows forth unto the earth, breaking off in four directions, in order to make these Living Waters available unto all. Once mankind has had access unto these Living Waters, the rivers return unto a place called simply "the sea."

Then said he unto me: These waters issue out toward the east country, and go down into the desert, and go into the SEA: which, being brought forth into the sea, the WATERS SHALL BE HEALED.

Ezekiel 47:8 KJV (emphasis mine)

What is this spiritual sea? We will discover that this sea is known by many names or descriptive titles in Scripture. One of those names is Eden! For the waters descend down from the heavenly Temple, unto Eden, then from Eden unto the earth, then from the earth back into Eden, and from there they return back into heaven. Thus, the Living Waters must make a complete circuit in order to be healed.

Yeshua makes reference to Eden by a title which draws a

descriptive picture of the sea of Eden.

And it came to pass, that the beggar died and was carried by the angels into Abraham's bosom: the rich man also died, and was buried.

And in hell [sheol] he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his BOSOM. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip of his finger in WATER, and cool my tongue, for I am tormented in this flame.

Luke 16:22-24 KJV (emphasis mine)

Two places are referred to in this context:

Sheol ["hell", in context]

Abraham's bosom

There is a gulf placed between this place called sheol and Abraham's bosom so that the inhabitants of both cannot go into the other chamber. (Compare to Luke 16:26.)

Did Lazarus actually sit in Abraham's lap [bosom], or does the word, "bosom", describe this well-watered place of delight? To understand the answer to this question, it is necessary to look at this word, "bosom", in its full meaning and the Hebrew picture, which can be seen through the letters:

Chab and chabab [See note #26] – to hide in the bosom, to love and cherish. The picture formed by these letters is of the chest cavity rising and falling as the lungs inhale and exhale.

Tzalach'ta [See note #28]. This is like unto a shallow stream which can be easily crossed over, a stream through which one can wade and suggests constantly running water. Of course, running water suggests an inlet and an outlet. Through the idea of shallow, running water comes the idea of the air in the lungs, pouring forth as one exhales and returning as one inhales. From this idea, the ancient Hebrews understood that the bosom is as the lung cavity, inhaling and exhaling.

Kalpos [See note #29], the idea of bosom in Greek is by analogy, a bay, a cove of water, flowing into it and out of it. This causes this word to be very similar to tzalach'ta in number two above. This is the word used for bosom in the Greek New Testament.

Uwba [See note #30], "Bosom"; this word comes from the Hebrew root word, which means to hide oneself in the thick darkness of a heavy, dark rain cloud.

From all these examples, the picture emerges of a cavity, which has water or air constantly being renewed within it. One can picture the cavity rising and falling as the cavity inhales and exhales this water or air.

Therefore, we can easily determine that Lazarus was not sitting in Abraham's lap, nor was he standing constantly in his embrace; rather, Lazarus was dwelling with all the righteous departed spirits in a place which is literally flooded with the life-giving waters of יהוה. Therefore, this place is known as Abraham's Bosom, Eden, and "the Sea". For, it is this well-watered place of delight, which supplies the four rivers, which bring the Living Waters to the earth.

Remember that these waters originate from the Temple and the heavenly Temple is a type of Yeshua, which means that these heavenly waters flow forth from Yeshua, the man. From Yeshua, the waters flow under the Temple, even under the altar, to a place identified as Eden, "the Sea", and Abraham's Bosom. From there, the Living Waters flow to the four corners of the earth, then the waters must return back unto Eden in order to be cleansed, due to its contact with the uncleanness of mankind.

Then said he unto me, These waters issue out toward the east country and go down into the desert and go into the sea: which being brought forth into the sea, the WATERS SHALL BE HEALED.

Ezekiel 47:8 KJV [Emphasis mine]

Now that we understand that Lazarus was being comforted by the continually renewing and flowing Living Waters of יהוה, we can move on to explore the holding place of torment, in which the rich man found himself. The place of torment was called Sheol, but there are things about Sheol that the believer ought to know.

Sec 5b Intro: Yah Yahweh is Living Waters and Sec 5b2 Yahweh is One

5.a - Yah יהוה is Salvation 5.5.b.1 the Living Waters Originally, I wrote this section for believers to be able to meditate upon the divine essence, so that they can contemplate deep mysteries. It is included here to help the believer to see how יהוה describes Himself so that he can better come to know Him. These descriptions include seemingly physical or earthly places, from which are derived a picture of the divine essence. This divine essence is revealed to be far off from mankind, yet a detailed description is given of how יהוה plans to span this bridge, granting mankind access unto Himself. Because of the obscure and controversial nature of many verses covered herein, some contexts may not be agreeable to all the brothers. I hope that all can agree to these following concepts: Sheol is a place for departed spirits. Sheol has two compartments: One holds all righteous spirits. The other imprisons all unrighteous spirits. At death… The spirit is taken to Sheol with self-awareness and memory preserved. The body is buried in the grave and knows nothing at all. יהוה, the Father, is a River of Living Waters. Yeshua, the Man, is the only source of Living Waters. The people of Elohym reach these Living Waters in order to… Be completely healed. Bring in the end-time harvest of souls.

5.b.2 - יהוה is

One When studying about the divine essence of יהוה and the relationship between Father and Son, one ought to take the many verses which proclaim his oneness into close consideration and prayerful scrutiny. For, it is written:

Hear this, Israel, יהוה our Elohym is one יהוה. Deuteronomy 6:4

Is is really impossible to discern what the "one" in this context really means? Does it mean:

Three Elohym holding hands in agreement?

Two Elohym holding hands in agreement?

Three persons in a compound unity of one El?

Two persons in a compound unity of one El?

One El, period, with no division of persons within Him?

[Note: Some claim that Deuteronomy 6:4 has nothing to do with the number of persons within יהוה, but rather that no other compound unities exist. We will look at this claim to see if it matches the rest of Scripture.]

Scripture declares that there is no other El dwelling beside יהוה:

… for יהוה is Elohym; there is none beside Him.

Deuteronomy 4:35 [There is no more by His side.] The Hebrew word for "beside" is milbad, which is a compound word that breaks down like this:

Bad – separation (from other parts); thus "part" L'bad – alone (to its parts), in its separation Milbad – apart from; thus "beside"

The Hebrew phrase for "none" ["no more"] is eyn owd: Eyn – no, not, none Owd – repetition; thus 'more' Thus,

יהוה alone is Elohym, and there is no other El who stands next to Him.

Again, it is written: For I am Elohym, and there is no other [eyn owd]. I am Elohym, and there is none like Me. Isaiah 46:9

For יהוה, He is Elohym in heaven above and upon the earth beneath, [there is] no more [eyn owd]. Deuteronomy 4:39

There is no other El anywhere besides יהוה; there exist no other Elohym. Again, it is written:

To cause them to know, from the rising of the sun unto its going down, that there is none besides Me [no, none added, no repetition, not another]. I am יהוה, and there is not other [eyn owd]. Isaiah 45:6

In this context, the Hebrew word for "besides" is the compound word, biladay [#1107]: Bal – #1077 – none, nothing, not Ad – #5749 uwd #5750 owd – repetition, repeating, going over again, added, additional In this context, the idea of repetition, or additional, cannot be taken any other way except "of persons", that is "there is none, not any other," that is, "no more." When the additional negation is added in context, this becomes, "No, there is not any other," or "no, not another," or "No, none other than Me!" Again, it is written:

Surely I am יהוה, and there is no Savior besides Me. Isaiah 43:11

Thus says יהוה, King of Israel, and their Redeemer, יהוה of Hosts: I am the first, and I am the last, and besides Me, there is no Elohym. Isaiah 44:6

In these verses, the word, "besides", is translated from the Hebrew word, mibaladay, which has the mi [מ] attached to baladay, which is also translated as "besides", in Isaiah 45:6. Thus, the entire word must be looked at again, in order to see the slight variation in meaning intended in the original: Mi – from (apart from), near, out of, above Bal – not, none, no Ad – going over again, repetition, more, added, additional Ay – me Therefore, we should also understand it this way: There is no Savior apart from, or in addition to, Me. There is no Savior near Me or in addition to Me. There is no El above Me or in addition to Me. Apart from Me and in addition to Me, there is no El. There is no Savior or El, which is apart from יהוה, not in addition to Him. Again, it is written:

I am יהוה, and there is no other [eyn owd]; beside Me, there is no Elohym … Isaiah 45:5

The Hebrew word for "beside" is zuwl [#2108], which springs from the idea of pouring out contents and removing all or part of the contents into another place, that is, next to or beside. From this context, it becomes obvious that יהוה has not ever poured out a portion of Himself to make another El to stand next to Him or to be in agreement with Him. In fact, it becomes apparent, through close examination, that יהוה has never in the past, and will never in the future, divide Himself up into separate persons. Again, it is written:

Declare, and bring them near, and let them take counsel together. Who caused this to be heard from ancient time, declared it from that time. Have not I, יהוה? And there is no other [eyn owd] El besides Me [mibaladay]. A righteous El and a Savior, there is none besides Me [zuwl]. Isaiah 45:21

This verse defines the oneness from several different angles: There is no other El or Savior apart from יהוה or in addition to יהוה. No other El or Savior has ever been poured forth from יהוה to stand next to יהוה as a separate person. Why is this subject so important? Because, it is written:

I am יהוה; that is My name, and I will not give My glory to another. Isaiah 42:8 Therefore, if a believer thinks "one" means two or three persons in agreement, then this belief system is, by its very nature, giving the glory of יהוה to another, even if this system of belief sees three persons within יהוה. Because, יהוה, our El, is a jealous El, and His jealousy rages as a consuming fire. [See Deuteronomy 4:24 and Hebrews 12:29.] When one looks at the word used for "beside" and "besides" יהוה in their simplest forms in context, it becomes obvious that when יהוה says that HE IS ONE יהוה, He means just that. Then as one delves deeper into the picture drawn from these words, used in contrast with one another, as in Isaiah 45:21, then one wonders how someone could ever come to the conclusion that יהוה is a compound unity or a trinity or a twinity. Yet many brothers hold to these teachings. Consider this:

if יהוה is meaning to reveal that He is truly ONE El, with no division of individual persons within Him, exactly what Hebrew words were available for Him to make this any more clear than those already used here?

There is a relentless attack on the Hebrew word for "one", as used in Deuteronomy 6:4:

Listen Israel, יהוה your Elohym, יהוה is one. Deauteronomy 6:4

The Hebrew word for "one" is echad [#258 and #259]. The Hebrews reached the idea and concept of "one" from the similar thought of "to unite, to join one's self together, to collect one's self" [Gesenius: see echad.] Yet echad does take on the numerical power of an adjective, "one". It also means "the same". It is used to convey the idea of "one of a kind", as in: But He is one [mind], and who can turn Him… Job 23:13 … behold an evil, and only evil has come. Ezekiel 7:5 My perfect beloved, she is one, one she is of her mother [the only one]. She is the chosen [one] unto her that bore her. Song of Solomon 6:9

The fact remains that the Hebrews did not have a more specific word to use in order to convey the idea of יהוה's oneness. Some who try to bolster their teaching of the trinity make the absurd claim that yachad (#3162 Strong's) would have been used if "one" had been the intended meaning of Deuteronomy 6:4. A believer only has to look up this word in the Strong's Hebrew lexicon or the Gesenius Hebrew lexicon in order to realize how wrong this claim is.

Yachad [#3160]: to be joined, united together to join oneself

Yachad [#3162]: union, junction together in one place

While yachad always takes the meaning as listed above, the word, echad [#259] is used thus: First Someone (an individual) A certain [person] (an individual) One only of its kind One time (once) The same

The only question which remains is, why would an otherwise honest teacher be so intent on proving his point, that he was willing to tell such a blatant lie? And, the point could be easily refuted by comparing echad and yachad in a Hebrew dictionary or lexicon. Therefore, considering the limits of the Hebrew language, a more specific word for "one" cannot be found that would better express one יהוה with no division within Him, that would amount to a separate person or persons.

Then, when this "one" [echad] is compared to the verses which explain and limit our understanding of "one" in context, a believer can rest confident that "one" means "one", we need no further explanation. Now, let us examine and reconsider how יהוה, through Isaiah, has defined His oneness:

And there is no other [eyn owd] El besides Me [apart from me or in addition to Me (mibaladay)], A righteous El and a Savior; there is none beside Me [poured out from Me to stand as a separate person next to Me]. Isaiah 45:21

YaH Yahweh is Salvation Section 5a

5.a - Yah יהוה is Salvation When a similar phrase is used in Scripture twice, it is worth notice. However, when a phrase is written identically twice, and is altered only slightly the third time, these identical passages ought to be contrasted with the slightly altered passage. The following is a word-for-word translation of the similar parts of all three verses in the original word order: My strength and song is Yah, and He will become my Salvation [Y'shuah, Yeshua]…

Exodus 15:2 My strength and song is Yah, and He will become my Salvation. Psalm 118:14

… For my strength and song is Yah יהוה, and He will become my Salvation. Isaiah 12:2

The first two contexts reveal how Yah will become salvation by dwelling in a human body, called Yeshuah. But, the third context is exploring the gift of Yah that was promised in Psalm 68:18:

You ascended on high; You led captivity captive; You gave gifts unto men, also to the rebellious, so that Yah Elohym will dwell (among them).

Psalm 68:18 [19] [Compare to Ephesians 4:8.]

This gift is expounded on in the next verse:

With rejoicing you will draw water from the waters of the salvation [Y'shuah, Yeshua]. Isaiah 12:3

It has been demonstrated in the former context that the Hebrew word for salvation is a direct reference for Yeshua, the Messiah. However, in the original Hebrew of Isaiah 12:3, the verb 'salvation' has the definite article, "the", attached to it [HaYeshuah], that is "The Salvation".

This refers to a very specific place to come and draw forth water. Therefore, Yah יהוה is the Living Waters, and Yeshua is the place where all must come to draw out these waters.

There is another context which draws a clear picture between Yeshua, the Fountain, and יהוה, the Living Waters, which is as follows:

יהוה is the Hope of Israel. All who forsake You will be ashamed, and they who turn away from Me will be written in the earth, for they have forsaken the Fountain of Living Waters, even יהוה.

Jeremiah 17:13 [See note #22. Compare to John 8:6, and see note #21.]

יהוה is the "You" in the passage above, and Yeshua is the "Me", so by turning away from Yeshua, a soul is really forsaking יהוה, the Living Waters. In the final line of the verse above, I translated the literal word order as much as possible to point out the phrase, "even יהוה", which is et יהוה. In Hebrew, the eth is the direct object marker, which is pointing out יהוה as the direct object of the verse. The eth is made up of the Aleph and the Tav [את], which is the first and last letters of the Hebrew alphabet. This is better known to most Christians as the Alpha and the Omega, the first and the last, the Living Word. Therefore, Yah is the Aleph and the Tav, who is pointing everyone to יהוה, the Living Waters. Yeshua, the Man, is the Fountain from which these Living Waters flow. Yah, the Living Word of יהוה, points all souls unto יהוה. The apostle John expounded on this relationship of the Father and Son in these verses below:

In the beginning was the Word, and the Word was with Elohym, and the Word was Elohym.

John 1:1

And the Word became flesh and tabernacled among us, and we beheld his glory, the glory as of the only One [the choice or chosen one], who is from the Father, who is full of grace and truth.

John 1:14 [See notes #24 and #23]

No man has ever seen Elohym, the only One [the chosen one] of Elohym, he who exists in the bosom of His Father, He has declared him.

John 1:18 [See notes #24 and #43]

Master Yah is Yeshua

Sec 5b5- Yah was clothed in flesh

REMNANT STUDIES

Sect 5B5- Yah was clothed in flesh

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