Towards, unto, into and in Theos

At the conclusion of the previous post we discussed the way to the tree of lives being kept by the Kerubym. It was therefore implied that there was a way to get back to the tree of lives and to eat of it and live for ‘olam. Iesous, in Revelation says that this is the case for some who make that journey.

To him that overcomes will I give to eat of the tree of life, which is in the midst of the paradise of the Theos. (Revelation 2.7)

This post considers the concept of such a circular journey. The return to Eden. The idea that it is possible to apparently return to a time and place but greatly enriched by the journey away and back. The undertaking of such a journey, however, transforms the pilgrim themselves as well as the final destination, the destination being what the pilgrim has become.

Most journeys appear to be linear. A simple leaving one place and reaching another. Emerging out of Mitsraym, entering into the land flowing with milk and honey. In fact a number of these apparent linear journeys can be construed to be circular. For example, the journey to the land of Kana’an is in fact a return to a land through which the patriarchs wandered four hundred years previously. Although the attaining of that land is a greatly enriched version of the one where ‘Abraham and his heirs wandered as strangers to one where their successors walked as apparent possessors. Albeit for the journey to be circular for the patriarchs requires the resurrection from the dead.

One such journey is set in the close context of a number of issues we have already considered including the revelation of the name, the calling of the name and the construction of the tabernacle and the kaporeth within it.

And he said, Certainly I will be with thee; and this shall be a token to thee, that I have sent thee: When thou hast brought forth the people out of Mitsraym, ye shall serve ‘elohym upon this mountain. (Exodus 3.12)

I have highlighted the truncated ‘to’ (ל) and the words ‘I will be with thee’ and left the quotation in the KJV language where ‘thou’/’thee’ represents the singular and ‘ye’ represents the plural.

The importance of the ‘I will be’ is seen in previous posts where we discussed the meaning of the name and the switch from ‘I’ to ‘he’; and the ‘with thee’ we discussed in the section on homographs as it can also, homographically, be ‘thy people’.

The use of the singular and plural here is important because Yahweh is promising to be with Mosheh in order to bring out the people from Mitsraym. The outcome of their coming up out of Mitsraym is that they will serve ‘elohym on this mountain, referring to Mount Horeb where Mosheh has seen the burning bush and conversed with ‘elohym. This circular journey is seen as a sign to Mosheh that ‘elohym has sent him. Of course it is a return journey only for Mosheh. For the people it is a single direction. Yet in some sense the people are in him.

From this point Mosheh goes into Mitsraym to speak unto Phar’oh on behalf of Yahweh to ask him to release the children of Yisra’el. Clearly, he refuses and the ten plagues ensue culminating in the death of the firstborn and the passover night and flight from Mitsraym. Following the pursuit by Phar’oh and his army and the passage through the red sea the children of Yisra’el arrive beyond Mitsraym and immediately are tested, and fail, with regard to the bread from heaven, the flesh (quails) and water (supplied from the rock). A battle with ‘Amalek follows in which Yisra’el is victorious, led by Yehoshua’ before Mosheh’s father in law visits and advises Mosheh to use others below him to administer judgments rather than to be worn away by carrying sole responsibility. Then the children Of Yisra’el arrive at Mount Horeb as Yahweh promised they would as a sign that he would be with Mosheh. When the children of Yisra’el arrive at Horeb it is because Yahweh has been with Mosheh, directing him, giving him the words and the means to bring the people to the place where he will, again, reveal his name. In this there has been a fulfillment of his name because his name is about the transforming of man into ‘elohym because of a willingness to engage in a reciprocal, face to face, relationship. Mosheh can only achieve what he does by hearkening to ‘elohym and speaking and doing those instructions. He can only achieve these things by becoming Yahweh’s agent, by becoming Yahweh, as it is he who does all these things.

Once they arrive at Horeb the giving of the covenant begins in earnest alongside the revealing of the pattern of the dwelling of ‘elohym among men, the tabernacle.

Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure to me above all people: for all the earth is mine (to me): And ye shall be to me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Yisra’el. (Ex.19.5,6)

Again I have left the words in the KJV so as to differentiate between singular and plural. ‘To’ is highlighted as it is the truncated ל and ‘unto’ is אל as well as the word ‘these’ as the extended form אלה – interestingly ‘these be the words’ is also the start of the book we know as Deuteronomy. Yahweh is speaking unto Mosheh telling him what to say to the children of Yisra’el. The essence of which is that if they obey his voice (words) then they will be to him a people, as we have seen previously in the construction ‘I will be to you for ‘elohym and you shall be to me for a people’. This outcome is premised on Yahweh being ‘with thee’ (homographically ‘thy people’) in respect of Mosheh. Yahweh must work through Mosheh in order to work with the people. He must first engage in an unto/unto relationship with him in order for him to be in a similarly reciprocal relation with those who will become his people. They can only be his people if they are face to face with him through being face to face with Mosheh. If they are disobedient then they are not his people as we saw in Hoshea’ 1.

And Mosheh came and called for the elders of the people, and laid before their faces all these words which Yahweh commanded him. And all the people answered together, and said, All that Yahweh has spoken we will do. And Mosheh returned the words of the people unto Yahweh. And Yahweh said unto Mosheh, Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee for ‘olam. And Mosheh told the words of the people unto Yahweh. (Ex.19.7-9)

Again I have left the KJV language there to differentiate between singular and plural. ‘Laid’ is the word to set or place and is related to the word for name (see section on homographs). ‘Before’ is the truncated ל whereas ‘unto’ is the full אל. ‘These’ is the word אלה as above. Again we see this order of representation even adding another layer of the correct order in respect of the elders. The intent on reciprocation is enunciated. The mediation of Yahweh’s words and the resultant belief are through Mosheh to the extent that the people will believe (in) him.

And Mosheh brought forth the people out of the camp to meet with ‘elohym; and they stood at the nether part of the mount. And mount Sinai was altogether on a smoke, because Yahweh descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. (Ex.19.17,18)

Interestingly, the word ‘to meet’ is a homograph of the word ‘to call’ as it is used, for example, in Exodus 34 when Yahweh calls his name. The ideas of meeting and calling are intertwined inasmuch as it is a prerequisite of meeting someone that you call out to them. One calls, the other reciprocates, and a meeting of speech, if not presence, occurs. The people, in response to Mosheh’s words, have enunciated their intended obedience. Now they call, ‘elohym responds and Yahweh descends on the mountain, the same mountain he brought them to as a sign that he would be with Mosheh. Indeed, it is Mosheh who is ascending and then descending from the mount to mediate Yahweh’s words to the people. Here we seem to see the fulfillment of that promise made in Exodus 3 that Mosheh returning to this mountain and worshipping ‘elohym with the people in attendance was a sign that Yahweh would be with him. Indeed, it is a fulfillment of a fleeting moment when Yahweh being with Mosheh is also Yahweh being (speaking to Mosheh) ‘thy people’.

We may consider here that this is the completion of the circular or return journey which was begun in Exodus 3 and yet there is so much more to consider in this journey which we will consider in the next posts.