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]

Moriah: where Yah appeared

 The Revelation of THE NAME

In The Torah Codes

Section 7 A

Introduction

A INTRODUCTION TO A HEBREW/ARAMAIC PLAY ON WORDS REVEALING: THE APPEARANCE OF YAH IN BODILY FORM AS YESHUA:

     In illustrations 11,12,13,14, [sections 7 B, and 7 C], the best has been saved for last. Here the foundation is laid, revealing just how Yahweh will  provide Himself a lamb for a burnt offering; revealing how Yahweh WILL APPEAR as the lamb for a burnt offering. In doing so. the scriptures reveal the most beautiful picture of a father and son, ever told.

     Here is information straight from the word of God. Allow the Holy Spirit to reveal this truth, then decide for yourself on What you have read

      In Genesis Chapter 22, Abraham is a type of Yahweh the Father, and Isaac is a type of Yeshua the Son. For this type to be fulfilled, it was necessary for Abraham to, at the very least, symbolically, offer up Isaac, just as Yahweh planned to offer up HIS Son Yeshua in Sacrifice. This is Why Yahweh said "

"... Take now thy son, thine only son, Isaac, whom thou lovest, and get thee into the land of MORIAH (MOR-YAH); and offer him there for a burnt offering upon one of the mountains I will tell thee of." 

(Genesis 22:2) (emphasis mine)

     A key word in this verse is "MORIAH", and it will be demonstrated that "MORIAH" has a dual meaning; and is also a play on words with the term in the Aramaic Peshitta, i.e. "MAR-IAH", i.e. "MAR-YAH".   Is there a word play involved, in which the true identity of Yeshua is illustrated?

     Was Isaac, Abraham's "Only" son as Yahweh said? Did not Abraham have an older son named Ishmael? To answer this, look at "ONLY" in the Hebrew. It is (Y'dhiyd). Y'chiyd not only means "ONLY" but it also convey's the idea of "SET APART" or "UNIQUE". An Aramaic equivalent word is used, i.e. (Yichiydaya), in which is written: 

"For God so loved the world. that HE gave His ONLY Son, that whosoever believes

in Him would not be destroyed, but he would obtain eternal life."

 John 3:16 Aramaic Peshitta [Author's Translation]

 This word (Yidhiydaya) is translated in numerous texts as "ONLY BEGOTTEN". However (Yichiydaya) literally means "The One" [NOTE #35]. We see then Isaac was "THE ONE" chosen to recieve and walk in the promise, Whereas Yeshua was "THE ONE" chosen to be the Lamb of God.

The Revelation of THE NAME

In The Torah Codes

Section 7 B

Yahweh the Father offers up Yeshua His Son

COMMENTS ON ILLUSTRATION 11,12,13 (Yeshua) (Yeshua) (YAHWEH)- Genesis 22:2-12 

     In Genesis 22:8, the most intriguing picture of a father walking side by side with his son, is given; especially as a person considers that this father has plans to sacrifice this son, whom he loves with all his heart and soul. After his son asks him "...Where is the lamb for a burnt offeting.?", Abraham speaks in faith: ".., My son, God will provide himself a lamb for A burnt offering: so they went BOTH OF.THEM together." Genesis 22:7-8

From the Hebrew phrase for "BOTH OF THEM'', that is (SH'neyhem),  is encoded the name of YESHUA twice, as demonsttated in illustrations 11 and 12. 

      From the Hebrew phrase for "TOGETHER", that is, (Yadhdav), is endoded the name of YAHWEH, as is demonstrated in Illustration 13.

     Behold the most beautiful picture in scripture. Abraham's son Isaac will not suffice, therefore Yahweh is walking His Son up the hill in place of Isaac. However, not only in place of Isaac, but also in place of you and me.

     To all the doubters, I ask, what are the odds, that When speaking of Abraham and Isaac walking up the hill, the two of than together, that the name of Yeshua would be encoded twice, and then in the very next word, Yahweh would be encoded; especially when most Christians already knew that Abraham represented Yahweh the Father and Isaac represented Yeshua the Son. But Christians did not write nor maintain this Hebrew text! The Jewish people, have inadvertently preserved for all nations, the name of Yeshua and Yahweh, in probably their most important Chapter of their Holy writ. This Chapter demonstrates the Holy Spirit authored this book of Genesis, for no known Orthodox Jew would or could encode the name of the MESSIAH (of Who most still do not recognize), yet Yeshua-- known as Jesus-- to most westerners is encoded  as proven and demonstrated in illustrations 11 and 12. You, too, can be a witness of His encoded name, by simply following the scripture-by-scripture, word-by-word, and letter-by-letter, instructions given in illustrations 11, 12 and 13, by counting out each letter from a Hebrew Bible.

Illustration 11- Yeshua- Genesis 22:2-12

      This Torah Code message can be verified by counting the 1st letter of every fifty first word.  This begins in Genesis 22:12 and ends in Genesis 22:2 as illustrated below.

Strong's Number	3027	8147	5288	5961
Verse	22:12	22:8	22:5	22:2
English	your hand	both of them	and the boy	upon
Hebrew	Yad'ka	SH'neyhem	V'hannaar	Al
Name of Letter	Yod	SHiyn	Vav/Waw	Ayin
Encoded Message	Ye	SH	UW	A

Illustration 12- Yeshua - Genesis 22:6-9

      This Torah Code message can be verified by counting the 1st letter of every nineteenth word.  This begins in Genesis 22:9 and ends with Genesis 22:6

Strong's Number	3327	8147	559	5921
Verse	22:9	22:8	22:7	22:6
English	Isaac	both of them	and he said	upon
Hebrew	Yitz'chaq	SH'neyhem	Vayyomer	Al
Name of Letter	Yod	SHiyn	Vav/Waw	Ayin
Encoded Message	Ye	SH	UW	A

Illustration 13- Yahweh- Genesis 22:7-8

     This Torah Code message can be verified by counting the 1st letter of every fifth word.  This begins in Genesis 22:8 and ends in Genesis 22:7.

The Revelation of THE NAME

In The Torah Codes

Section 7 C

The Bitter Night of Yah

COMMENTS ON ILLUSERATION 14 (YAH HAMAR LAYLAH) YAH THE BITTER NIGHT-Genesis 22:7-8 

     One aspect of the dual meaning of "MOR-IAH", begins to be revealed through this phrase "YAH THE BITTE NIGHT". This is an aspect of "MOR-IAH",  of which, even the learned men, are unaware of. Just as the stone the builders rejected, this is the stone the builders have refused to recognize. In Genesis 22:7-8, it is revealed that the bitter AFFLICTION of being sacrificed was appointed unto YAH. [NOTE #36]. 

"And Isaac spake unto A-bra-ham his father, and said, My father: and he said Here I am, my son.  And he said. Behold the fire and the wood: but Where is the lamb for a burnt offering? And Abraham said, my son. God will provide himself a lamb for a burnt offering:..." 

Genesis 22:7-8 (emphasis mine)

[ NOTE: Translators differ on whether one should understand "GOD WILL PROVIDE HIMSELF" or "GOD WILL PROVIDE FOR HIMSELF". The Hebrew word "low" means literally "for himself", but is used so often as "himself", one has to look carefully at context to determine which is meant.]

We must ask of the phrase: "GOD WILL PROVIDE HIMSELF A LAMB", in What way is it possible for the omnipresent Yahweh to "PROVIDE HIMSELF A LAMB"? The answer to that question begins to be answered through the encoded message contained in those two verses as quoted above. Encoded berein Yahweh proclaims the answer we seek: "YAH HAMAR LAYLAH" Which means in English "YAH THE BITTER NIGHT", a Phrase better understood as "THE BITTER NIGHT OF THE AFFLICTION OF YAH". For YAH endured a bitter night of bitter weeping and crying out to God, proclaiming "Not my will, but THY will be done" [Luke 22:42-44]. Yah endured the bitter affliction of the cat-o-nine-tails. HE endured the agony of the nails being driven through his hands and his feet; then "from the sixth hour there was DARKNESS (as of night) over all the land until the ninth hour."  Matthew 27:451. The darkness of this entire episode was so great that even his very own disciples forsook him and fled. While the unbelievers mocked him. YAH endured this hour of darkness in BITTER AFFLICTION, just as was encoded in Genesis 22:7-8 above. [Luke 22:53].

     The omnipresent Yahweh sent forth His word, which is called, in the Hebrew Scriptures "YAH", so that YAH could APPEAR in a earthly body, and become the sacrifice in place of Isaac. YAH would not only become Isaac's Salvation/YESHUA, but, YAH would become YESHUA to all those who call by faith on HIS NAME. And because Yahweh's word, that went out from HIM, was always, and will always remain part of HIM, Yahweh then, in this way, "APPEARED HIMSELF A LAMB FOR A ASCENDING OFFERING". [NOTE #37].

But what is the relationship between "MOR-IAH" and our encoded phrase "THE BITTER AFFLICTION OF YAH"?

     The encoded word (Ha-MAR) "THE BITTER", relates to the Aramaic word for Master YAH (i.e. MAR-YAH). The Hebrew/Aramaic root is "Mara", which means Lord, Master, in the sense of domineering, as the MASTER who is domineering over the servant. By examining the meaning of these two Hebrew/Aramaic words, one can see the root meaning which relates to both. The Hebrew word "MARAH" means: to rebel, to maltreat, i.e- to whip, to lash. All these words relate through the idea of the master causing the servant to serve in bitterness i.e. with rigor. For the master would make his servants life bitter through much hard labor. [NOTE #38].

     Therefore "MOR-IAH, which is best pronounced "MOR-YAH", sounds to the ear, very much like "MAR-YAH", and the bitterness of the sacrificial victim is the main point of the context, or, perhaps, the bitterness of the father who is offering up his "CHOSEN SON", whom he loves with all his heart. For this reason "MOR-YAH" is the place of sacrifice; the place of bitter affliction; the place where YAH endured his hour of darkness, his hour of bitter affliction, that is the BITTERNESS OF YAH/ MOR-YAH. [NOTE #391.

     Masters in this world, cause the lives of their servants to be bitter by forcing than to work long hours with rigor, or risk being whipped or lashed by the master. YAH YESHUA on the other hand, became our MASTER by taking the bitterness of servitude upon himself [Phillipians 2:71, by enduring the bitterness of the cross in our stead. It is in this way, that one must understand the Aramaic word/name "MAR-YAH". Consequently, we like the apostle Thomas of old, can call HIM our LORD (MAR-) and our God (-YAH), and confess that MAR-YAH IS YESHUA i.e. our Salvation. [John 20:28Phillipians 2:10-11 of the Aramaic Peshitta].

Strong's Number	346	7736	5930	559	85	430	7200	3926(?)	7736
Verse	22:7	22:7	22:7	22:8	22:8	22:8	22:8	22:8	22:8
English	Where	the lamb	for a burnt offering	and said	Abraham	God	will provide (be seen)	for himself	the lamb
Hebrew	aYeh	haseH	l'olaH	vayyoMer	av'Raham	eLohym	Yireh	low	haseH
Name of Letter	Yod	Heh	Heh	Mem	Resh	Lamed	Yod	Lamed	Heh
Encoded Message	Ya	H	Ha	Ma	R	La	Y	La	H

Strong's Number	3162	7736	559	784
Verse	22:8	22:8	22:8	22:7
English	together	the lamb	and said	the fire
Hebrew	Yachdav	HaSeh	Vayyomer	Haseh
Name of Letter	Yod	Heh	Vav/Waw	Heh
Encoded Message	Ya	H	We	H

Note: Please take notice, that each of these Torah Codes began by counting the 1st letter.  This is further proof, that Yahweh

the Divine Author, placed these here over 3000 years ago!

The Revelation of THE NAME

In The Torah Codes

Section 7 D

Yah Will Be Seen

     Another aspect of the dual meaning of "MOR-YAH/MOR-IAH"  is hidden in the phrase "WILL PROVIDE/WILL SEE/WILL BE SEEN", as found in illustration 14. This full phrase is:

"GOD WILL PROVIDE (SEE/BE SEEN) HIMSELF THE Lamb".

 Gen 22:7-8

The Hebrew word for "PROVIDE" is (Yir'eh), and comes from the root word "raah", which means "TO SEE" or "TO BE SEEN".  It can  mean "provide", in the sense of "seeing the need and prividing the answer or solution". A saying often quoted is "see a need, hear a voice" For when a soul sees a need in the Kingdom of God, that person is actually hearing the voice of God. To fulfill the need and provide the answer, is to obey the voice of God. Yir'eh (Provide) can be better understood in context once the meaning of each individual letter is broke down and then pieced back together.

RAAH "SEE" or "BE SEEN" 7200 Strong's 

1. Resh - [R] = head

2. Aleph- [A] =infiniti 

3. Heh - [AH] = sky

NOTE: This is not the only meanings ascribed to these letters. But the words use, will prove, that these are the meanings of the letters in this word!

Add the word infiniti (aleph) to that of sky (Heh) and you get (HIGH IN THE SKY). Then combine head (resh) to this, and we have "HEAD HIGH IN THE SKY". Which gives the picture of the head of a bird flying high in the sky looking down upon its prey. [See Strong's 7201 "bird of prey"]. (JUST IN CASE YOU THINK THIS AUTHOR IS MAKING THIS STUFF UP). The bird of prey, while looking down upon its prey , can also be seen. So from this, one can understand the dual nature of "raah"  as "to see" or "BE SEEN". Therefore, yir'eh does mean "TO BE SEEN", "TO SEE" and "TO PROVIDE", and only by context can one determine which fits best.

"Yahweh will provide Himself a lamb for a burnt offering." "Yahweh will be seen, himself a lamb for a burnt offering." "Yahweh will see himself a lamb for a burnt offering."

In the emmediate context, Isaac sees a need, "WHERE IS THE LAMB'', thus it does seem reasonable to say "GOD WILL PROVIDE HIMSELF THE LAMB FOR A BURNT OFFERING". However. the larger context must be taken into consideration, for a complete understanding. Upon closer examination, it becomes clear that Abraham was anticipating SEEING something.

     After the angel of Yahweh commanded Abraham. not to harm Isaac, "...Abraham lifted up his eyes and LOOKED (SAW)..." Genesis 22:13. From the Hebrew word for looked (saw), is the encoded name of "YESHUA", at 7000 skips between encoded letters. [NOTE #40]. Again the message provided in the encoded portion of scripture, actually sheds light, and answers questions that arise from the literal text. YESHUA is What Abraham was anticipating SEEING, by faith. This is What Yeshua was speaking About When HE said: 

"Your father Abraham rejoiced [i.e. longed] to see my day, and HE SAW IT, AND WAS GLAD[rejoicedl." 

John 8:56 KJV 

with Aramaic reading in brackets. 

[NOTE #41]

Abraham expressed his longing, by rejoicing with a clear expectation that his longing was not in vain, and therefore he rejoiced again When he SAW YESHUA. Abraham already expressed his longing with anticipation, if one is willing to accept: 

"God WILL BE SEEN HIMSELF A LAMB for a burnt offering" Gen 22:8

"God WILL CAUSE HIMSELF TO BE SEEN ; A LAMB FOR A BURNT OFFERING." Gen 22:8 

Abraham saw the Messiah MAR-YAH YESHUA, afar off in the distant future, which is Why the text continues: "And Abraham lifted his eyes and [saw]. And behold a ram (behind him) [i.e. afterwards] [NOTE #42] was entangled in a thicket by its horns..." Genesis 22:13 (emphasis mine). The letter indicating 'him' in the phrase 'behind him', is not found attached in this Hebrew word (achar/behind/afterwards).  With the Hebrew letter "vav" for "him" missing, one ought to look for other ways to understand verse. The idea of "behind" in the Hebrew takes on the idea of a future event, such as posterity, some future action, etc. Therefore, in the literal text: After Abraham ceased trying to sacrifice Isaac, he then saw the Ram in the thicket. But this word (acbar/after/ afterwards) also points to a much more distant future time, when Abraham saw another son (from his loins), that is the Messiah MAR-YAH YESHUA, who would be sacrificed, instead of his son, Isaac.

Abraham did not leave us wondering about the meaning of (Yir'eh), for: 

"...Abraham called the name of that place Jehovah Jireh: as it is said to this day.  In the mount of YAHWEH it SHALL BE SEEN [Yir'eh)." 

Gen 22:14 

[That is: "YAHWEH YIR'EH"] 

(NOTE #43)

Jireh (Yireh) ought to be translated as "Will be Seen/Will see". And there is no indication in the Hebrew ; for the word "it" in the Phrase "In the mount of Yahweh IT shall be seen". Therefore this verse ought to be understood like this:

"And Abraham called the name of that place YAHWEH WILL BE SEEN; so that it is said, until this day, IN THE MOUNT YAHWEH WILL BE SEEN." 

[NOTE #44]

Because YAHWEH will be seen through the manifest image of HIS WORD, that is as YAH YESHUA. However, YAH did not appear in this mountain, to Abraham ; only, Yah also

appeared unto David.

"And Solomon began to build the HOUSE OF YAHWEH in Jerusalem in mount MOR-IAH, [i.e. MOR-YAH]1 Where HE [i.e. YAH] APPEARED unto David his father.     

2 Chronicles 3:1 

[Author's translation from original Hebrew] 

[NOTE #45]

Therefore the scriptures themselves prove that "MOR-IAH/MOR-YAH" means "YAH HAS APPEARED". That is YAH WILL BE SEEN. The "R"'  (resh) of (MOR-YAH),.represents "rash" and the "M" (mem) of (MOR-IAH), converts this verb of action "raah" into a noun or  a verbal noun. As a noun (MOR-YAH) is a place, from Where YAH will be seen. And as a verbal noun, (MOR-IAH) represents a title of the action, such as "HE APPEARED", or "THE APPEARER". And the (-IAH) or (-YAH) ending reveals who it is that will APPEAR! So "MOR-IAH/MOR-YAH" means the place Where YAH will appear, or simply "YAH APPEARED".