Towards, unto, into and in Theos

The Kerubic pattern seen in the kaporeth, the face to face nature of the two creatures, can be seen in a number of oppositional ideas. One that we are going to consider firstly are words which describe this relationship from one side or the other and give expression to that relationship.

The first of these is giving and receiving. Two verbs which describe opposing sides of the same transaction:

But as many as received him, to them gave he authority to become the sons of Theos, even to them that believe into his name: Who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of Theos. (Ioh.1.12,13)

A number of things are going on here. The word unto/into (eis) is used to describe the journey of transformation envisioned by the teaching of the name. The end product of which is the becoming of sons of Theos, the image of the father. The use of the plural ‘who’ to describe those participating in this pilgrimage is pertinent too hinting, as it does, at the revelation of the name in Exodus 3 – I will be who I will be – where the ‘who’ is/are the medium for manifestation of that name and become, at the end of that journey, the destination, having become him. In this context the criterion for participating in such a wonderful journey is that of ‘receiving’ of him, that is Theos, who is the word, who is to be made flesh in the person of Iesous Anointed.

We can see here that the ‘receiving’ would seem to be a willing acceptance of the word which is being offered to them and we see this in uses of the greek word lambano (λαμβανω).

Ask, and it shall be given you; seek, and you shall find; knock, and it shall be opened unto you: For every one that asks receives; and he that seeks finds; and to him that knocks it shall be opened. (Math.7.7,8)

We can see here that the words ‘give’ and ‘receive’ are interchanged. If you ask it will be given (by someone); those who ask receive (themselves). This statement Iesous is making is about asking for good things, asking for the spirit, asking for understanding which the father will give to those who do ask. In the first statement it is the giver (Theos) who delivers; in the second, it is the receiver receiving. We can see the two sides of the kaporeth here: the one kerub giving while the other kerub receives. They also find when they seek, so a few verses later we read:

Enter in at the strait gate: for wide is the gate, and broad is the way, that leads to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leads unto life, and few there be that find it. (Math.7.13,14)

In the parallel passage in Loukas 13.24 we are told to ‘strive to enter’ where the word ‘to strive’ is ‘to agonise’ or ‘to fight’. It is an active struggle and battle to even get through the gate at the beginning of the path. The first steps on the journey are not accomplished without a struggle. In the light of this the idea of receiving becomes less than a passive receipt of a gift but an active struggle to take what is on offer to us from the giver. The kerubic relationship is, we can now see, more positively interactive and reciprocal.

He that loves father or mother more than me is not worthy of me: and he that loves son or daughter more than me is not worthy of me. And he that takes not his stake, and follows after me, is not worthy of me. He that finds his soul shall lose it: and he that loses his soul for my sake shall find it. (Math.10.37-39)

As we saw in a previous post (what is a soul?), a soul is an identity that exists because a person is alive due to breathing in and out. It is, in the true sense, an identity formed by the taking in and giving back of the spirit of Theos. The man worthy of Iesous is one ceding his natural identity and taking in Iesous’ identity. The word ‘take’ is translating the word we saw previously translated ‘receive’ (λαμβανω) and clearly shows a greater intent of action than a passive receiving. The stake (translated ‘cross’ and alluding to the manner of Iesous’ death) is something that is given and it is something which must be actively taken hold of by the aspiring believer in order to follow his Lord and be worthy of him. It is given inasmuch as conflict and tension between spirit and flesh is given upon receipt of the message. Once we are introduced to the spirit and the need to cast off the flesh by supplanting it with Theos’ spirit (as ‘Abraham was showing in a figure through the covenant of circumcision), we are acquainted with the conflict in ourselves, in our attachment to the flesh, and in others who do not want us to uphold that spirit. We therefore are introduced to the battle of the stake, of the death of the flesh and the victory of the spirit and of following Iesous in that endeavour. It comes as a ‘gift’ along with the gift of the euangelion. It is not, however, a passive gift but a gift we must actively take, lay hold of, and accept because fighting the flesh with the weapons of the euangelion is not a passive process and, if we are not willing to actively engage in the battle, we are not worthy of him.

Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. (Math.21.33-39)

The parable is clearly spoken against the chief priests and elders and to the unfaithful of Israel throughout their generations who had repeatedly rejected the message of Yahweh. The Lord is Theos and the inheritance is the message and covenants he gave to his people. He requires reciprocation from them and sends prophets with his word to elicit such willing reciprocation. The response by the husbandmen who inhabit his inheritance is to take (receive) the gift of the servants (prophets) and abuse and kill them. The final and greatest gift of all is the son who is sent to them and they receive him too and kill him thinking, curiously, that such action will mean they get to seize the inheritance whereas, in truth, it leads to their expulsion. We can see here that the active taking of the gifts offered to them does not amount to a faithful manifestation of the receiving kerub but, contrariwise, to a relationship of being at enmity with the giving kerub. Here we have a failed kaporeth relationship. Rather than spirit revealed leading to spirit reciprocated, we have spirit revealed confronting the ugliness of the flesh fighting against it. We saw the same in the previous post when we considered Paulos persuading the Ephesians of the truth of the euangelion only to be confronted with cursing of the way and rejection of the message. If giving leads to receiving, and that actively, we can see that receiving is not always reciprocal manifestation.

Of course, as we saw in Maththaios 7, if there is one who is receiving, that is taking what is on offer, then there must be a giver. In these we see the kaporeth relationship of the kerubym, a giver and a receiver, with the receiver demonstrating what he has taken.

The giving in Math.7 and Ioh.1 (see above) are both translating the Greek word didomi (διδωμι). Although there are other verbs translated ‘to give’, this is a common one.

Giving occurs when someone has something and is prepared to make it available to someone who asks, usually because they don’t have it or perceive that they don’t have enough of it. As such it is the preserve of the kerub who is mediating understanding rather than the one in the receiving position. Firstly, it is the preserve of Theos, who has all things, to give gifts (his spirit) to whomsoever he will. Certainly, if they ask but, knowing that they do not know what to ask for initially, he can give in order for them to ask to be given. Giving can also be a gift by those who have first received and then give to others and then, finally, giving can be the reciprocation to the giver by those who first received from him.

In the last category we can see how the elders of the Ioudaioi tempted Iesous with regard to paying taxes to Kaisar:

Tell us therefore, What think thou? Is it lawful to give tribute unto Kaisar, or not?…[after showing him the penny and its image and writing] They say unto him, Kaisar’s. Then says he unto them, Render (apodidomi αποδιδωμι) therefore unto Kaisar the things which are Kaisar’s; and unto Theos the things that are Theos’. (Math.22.17,21)

The issue here being that we can only give after receiving but we must give the things that came from Theos back to Theos. This is the essence of the euangelion and of the kaporeth. There is an inter-relation of ideas which seem to be antitheses and are, in fact, two sides of the same coin.

The gift that is given, as we have seen above, is a gift given in the face of conflict with the flesh. With the euangelion comes the stake, because the flesh is resistant to the spirit. So, the one who is worthy of Iesous is the one who follows in the steps of his teacher and is willing to face that conflict and willingly receive the spirit and give to Theos and to others. Within this framework lies the basis for the forgiveness of sins.

Even as the Son of man came not to be ministered unto, but to minister, and to give his soul a release for many. (Math.20.28)

We shall consider the matter of forgiveness of sins in the light of the kaporeth in the upcoming posts but suffice it to say, from what we have gleaned about the soul and giving/receiving, it is clear that Iesous gave up his natural identity by the receiving of his father’s spirit and gifted that example to his followers to copy.

The word ‘faith’ is predominantly a New Testament word and concept. This English word translates the Greek ‘pistis’ (πιστις). This noun is closely related to the verb ‘to believe’ which in Greek is ‘pisteuo’ (πιστευω). Therefore, at a straightforward level, we can translate the word ‘pistis’ as ‘belief’. There is nothing extra or magical about the word ‘faith’ above and beyond the fact that it is the noun which is associated with the verb ‘to believe’.

So, we may now ask, what is belief? Or, what is it to believe? These questions will have greater significance in future posts when we will consider the idea of ‘believing into’.

The verb ‘to believe’ and the word translated ‘faith’ do occur, albeit sparsely, in the Old Testament. Here, the Hebrew is ‘amen (אמן):

And he believed in Yahweh; and he counted it to him for righteousness. (Genesis 15.6)

In this passage. Yahweh has told him that he is ‘Abram’s shield and reward. Following the word of Yahweh coming unto ‘Abram and reassuring him of a seed proceeding from his own loins, ‘Abram believes. So, belief is an outcome of receiving the instruction of the word. It is the willing acceptance of such instruction and will lead to reciprocal acknowledgement in word and deed.

Belief or concern over a lack of it is in Mosheh’s mind in Exodus 4 after Yahweh has revealed his name to him and sent him to go and speak to the children of Yisra’el to use that revelation of the name to bring the people out of Mitsraym:

And Mosheh answered and said, But, behold, they will not believe me, nor hearken unto my voice: for they will say, Yahweh has not appeared unto thee (Ex.4.1)

Following the performing of three signs in the presence of the people by ‘Aharon, Mosheh’s brother (acting as Mosheh’s representative – see v.16), the people do accept his speech:

And the people believed: and when they heard that Yahweh had visited the children of Yisra’el, and that he had looked upon their affliction, then they bowed their heads and worshipped. (Ex.4.31)

So, here, in the context of the revelation of Yahweh’s name and of ‘Aharon being the manifestation of Mosheh’s revelation, the acceptance of the word of Yahweh, authorised by sign is described as ‘belief’.

The homographic ‘amen (אמן) is used, untranslated, as a form of acceptance and agreement repeatedly in the Old Testament. On a number of occasions this response is done by a congregation:

Blessed be Yahweh ‘elohym of Yisra’el from the ‘olam and unto (or during) the ‘olam. And all the people said, Amen, and praised Yahweh. (1 Chronicles 16.36)

This is the conclusion of a psalm Dawid uttered upon the occasion of the bringing of the ark up to Yerushalym and being placed in a tent he had pitched for it. Figuratively anticipating the arrival of the temporary dwelling of Yahweh in man into a more permanent dwelling place in that place where he has chosen to set his name, this event is coupled with the enunciation of belief by those there, witnessing and participating in this event.

Of course, belief in the New Testament also accompanies the witnessing of the dwelling of Theos in man in the Lord Iesous:

When Iesous heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great belief no, not in Israel. (Loukas 7.9)

This is Iesous’ approbation of the roman centurion who had asked, via intermediaries, for Iesous to come and heal his servant. Also, by intermediaries, when he knows he is coming he sends word that Iesous should not come under his roof but speak the word only and his servant will be healed. He acknowledges that he is like Iesous in that he is able also to send word and command his subordinates being also a man subject to higher authority. In this, he is confessing that he knows that Iesous is subject to the father and heals by his word. This confession is a statement of belief by this man greater than anything Iesous has witnessed among Israel.

As well as being related to the verb ‘to believe’ (πιστευω) the noun ‘belief’ (πιστις) seems to be related to a verb translated predominantly ‘persuade’ – peitho (πειθω):

And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of Theos. (Acts 19.8)

In language reminiscent of the work of Philippos in Acts 8, we see Paulos, in Ephesus, teaching people about the way. The response to this persuasion is entirely down to the recipients of that teaching. It can be belief but in this case it is not:

But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus. (Acts 19.9)

So, persuasion leads to choice. The choice being to accept, obey, reciprocate, that is to believe, or its antitheses – refusal to accept and thus not to believe.

Iesous says unto him, Thomas, because thou has seen me, thou has believed: blessed are they that have not seen, and yet have believed. (Ioh.20.29)

There are many occurrences of the word ‘to believe’ (pisteuo) but here is an example that shows the basis for belief. It is not sight but rather to hear the word. Thomas, initially doubting that Iesous was risen, sees him face to face and confesses that he is his Lord and Theos, that is that he has appeared as the manifestation of Yahweh and of ‘el, glorified in resurrection. Of course, as Iesous is pointing out, blessing is upon those that have believed without seeing, that is they have heard the word and ‘seen’ the representation of Theos in him and the hope of following him.

So, belief is a response to teaching, teaching that leads to an understanding of manifestation and a participation in it. It is the kerubic response to mediation of the word.

Then they that gladly received his word were baptised: and the same day there were added unto them about three thousand souls. And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers…And all that believed were together (upon the same), and had all things common; (Acts 2.41,42,44)

I have picked Acts 2 to show that those who received the word and were baptised, joining themselves to Theos, then continued in listening to the apostles teaching and shared all things. They were in a state of receptive obedience that was continual and led to sharing of possessions, a work depicting their shared beliefs. The commonality of their possessions is from the same word as ‘fellowship’. They had common possessions because they had a common mind (communion). That common mind was theirs because they all assented to the teaching of the apostles. Belief can only be the one belief (Ephesians 4) if we are united in following the same teaching. In such a case the beliefs of believers will be in common with the beliefs of other believers because they all are from the same source.

And Yahweh ‘elohym formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. (Genesis 2.7)

The word ‘breathe’ is used only 12 times in the Old Testament and is translated in different ways but is also translated ‘breathe’ in Yehezq’el 37:

Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say unto the wind, Thus says ‘adonay Yahweh; Come from the four winds, O breath, and breathe upon these slain, that they may live. (Yehez.37.9)

Rather like in Genesis 2 we have lifeless bodies requiring to come to life. In this case the lifeless bodies are representative of a lifeless Yisra’el requiring the spirit of Yahweh to enter into them to live. The words ‘wind’ and ‘breath’ in this verse translate the Hebrew ‘ruah’ (רוח) which is often translated ‘spirit’ when referring to the spirit of Yahweh. So in this verse it is the spirit of Yahweh that is figuratively blown upon these slain.

We can infer then that it is the breath or spirit of Yahweh ‘elohym that is blown into the nostrils of the man in Genesis 2 to make him live, or have the breath of lives, and become a living soul. Thus the existence of a living soul is premised upon firstly Yahweh breathing life into a man. As we saw this taking place figuratively in Yehezq’el so in Genesis 2 it can be interpreted on a figurative level. If Yahweh’s breath is his spirit then we see a figuratively lifeless man enlivened by Yahweh’s spirit. The outcome of such a breathing is that the man can exhale that breath and begin the process of inhalation and exhalation which will cause his life to persist. If spirit is the mind of Yahweh directed towards man in his utterances we can see a beginning of a kerubic relationship. Yahweh directs his mind to the man, the man receives the first breath and reciprocates by exhalation and then can continue to do so by dint of his willingness to continue after this pattern. The resultant state will be life, the resultant identity is soul. Over time, and the persistence of breathing, an identity is formed. This is what a soul is, it is the person, the identity, that is created by persistent breathing. Seen on a natural level, this is obvious for, without respiration, existence, and therefore identity formation, is impossible. Figuratively the same applies, that is, without inhalation and exhalation of Theos’ spirit we cannot form his identity within us. Of course the spirit we inhale and exhale may not be Yahweh’s but may be man’s and in such a case the identity or soul formed is not of him. In this case we may require to follow Iesous’ injunction to give up our soul for him.

Then said Iesous unto his disciples, If any man will come after me, let him deny himself, and take up his stake, and follow me. For whosoever will save his life (soul – psyche – ψυχη) shall lose it: and whosoever will lose his life (soul) for my sake shall find it. (Math.16.24,25)

A disciple is one who is prepared to follow Iesous, to crucify the flesh, to give up his life (his natural identity derived from his existence) and will thus be able to gain the life/identity which is of Theos. Indeed Theos says that he has a soul:

Behold my servant, whom I have chosen; my beloved, unto who my soul is well pleased (eudokeo): I will put my spirit upon him, and he shall show judgment to the Gentiles. (Math.12.18)

The above verse, a quotation from Esaias, uses a whole host of fascinating words. My beloved, like ‘Abraham being a friend (loved one) unto Yahweh; unto (eis) who (like the who in Yahweh’s name revealed in Exodus 3); ‘soul’ (here it is Yahweh’s soul); well pleased, which we saw in the previous post and is a declaration that Theos was ‘well thought’ in Iesous; ‘I will put’ is from the verb tithemi, being where the title Theos comes from; and, ‘show’ (apangelo) from the word ‘message’ which forms the basis of the word euangelion.

So, we see that Iesous is the one who, having been breathed into by the spirit of Theos, is showing that life (soul/identity) of Theos in his words and works.

All things are delivered unto me of my Father: and no man knows the Son, but the Father; neither knows any man the Father, save the Son, and he to whomsoever the Son will reveal him. Come unto me, all that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. (Math.11.27-29)

We must follow Iesous and receive his revelation; as he knew the father so we must know him and by that we will know the father. If we do this we will find rest unto our souls in the end. So a soul is a result of a reciprocal relationship, and a soul that is well thought in Theos’ sight can only be a result of a true kerubic relationship.

Euangelion (ευαγγελιον) is the Greek word which is translated ‘gospel’ in the New Testament. Some people translate it as ‘good news’ or ‘glad tidings’. I prefer to leave it in its transliterated form as these other translations do not convey the meaning of the word.

ευαγγελιον is a composite of the Greek ευ which is translated ‘well’ or ‘good’ (but is not the common word for good) and αγγελιον, which is closely related to the word αγγελος meaning ‘angel’ or ‘messenger’, and the word αγγελια meaning ‘message’.

For this is the message that you heard from the beginning, that we should love one another. (1 Ioh.3.11)

The prefix ευ occurs on its own 6 times in the New Testament of which 5 are associated overtly with doing well and the 6th is the positive outcome of honouring father and mother.

And he said unto him, Well, thou good servant: because thou has been faithful in a very little, have thou authority over ten cities. (Loukas 19.17)

This is the parable of the pounds that are given to the servants and their responses and outcomes to their instruction from their Lord to trade with them. The servants who traded and increased their sum receive the approbation of ‘well’ (ευ), whereas the servant who doesn’t trade with his sum is called wicked. This term of ‘well’ indicates a faithful reciprocation of the command given by the Lord and hints at what happens when ευ is appended to the beginning of a word such as happens in ευαγγελιον (euangelion).

Eusebeia (ευσεβεια), which we came across in 1 Timotheos 3.16 in the previous post, is translated ‘godliness’ and is made from the word ευ and the word σεβω (sebo) meaning ‘to worship’. As eusebeia is the manifestation of Theos in word and work the presence of ευ is again offering a reciprocal element to the word.

Eudokeo (ευδοκεω) is another New Testament Greek word that has ευ as its prefix with it being appended to the word dokeo (δοκεω) meaning ‘to think’. It is used in, for example, Maththaios 3:

And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. (Math.3.17)

Again we could see this as a commendation of reciprocal behaviour. Iesous is the one in whom Theos is ‘well thought’ because Iesous has willingly received the word from the father and manifested it.

Another example of the use of ευ as a prefix is in the Greek word eukaristeo (ευχαριστεω), where the word ευ is appended to a verb meaning ‘to forgive’ or ‘to give’ and its related noun meaning ‘grace’. Again we can see a reciprocal element here. The grace (favour) of Theos is seen in the manifestation of his son which leads to forgiveness of sins, the response to which is a giving of thanks and a reciprocal manifestation of these qualities, especially as evidenced in behaviour towards others.

A final composite word we can consider that uses ευ as a prefix is the word eulogeo (ευλογεω) which means ‘to bless’. It derives from ευ and the verb lego (λεγω) meaning ‘to say/speak’. Again the reciprocal impact of ευ is seen in this word. The etymology of putting the two words together would suggest a translation akin to ‘speak well’. This is exactly what we mean by blessing, it is to speak well, of someone or something. In the context of revelation and manifestation ‘to bless’ or ‘to speak well’ is bi-directional speech. Theos reveals the word and in so doing blesses the recipient, the believer receives it and reciprocates in speech, he blesses Yahweh after having been blessed by him.

Bringing the above back to the meaning of euangelion helps us to see a reciprocal element to the meaning of that which was preached to the nations. The message, the outcome of a messenger, or angel, is a manifestational revelation of Theos. This message is a message of receiving and reciprocation. At the heart of its meaning is the image of the kaporeth, the reciprocal kerubic relationship.

Furthermore, the use of ‘angel’ in the word euangelion shows the element of manifestation in the delivery of the message. The message is mediated to man by the messenger whether that be, ultimately, Iesous or the apostles. It is given to the listener by a representative of Theos, acting as him, that is, in his name. The reciprocation of this message is therefore multi-layered, multi-faceted. Firstly, by the initial receiver, the word is reciprocated and then that receiver turns mediator and the subsequent receivers follow the same pattern of manifestation. Again, in this we see the repeated pattern of the kaporeth.

This euangelion was preached to Abraham:

And the scripture, foreseeing that Theos would justify the nations through faith, preached before the euangelion unto Abraham, saying, In thee shall all nations be blessed. (Galatians 3.8)

We know that ‘Abraham was engaged in a covenantal/reciprocal relationship with Yahweh and that both preaching and blessing are used here where, initially, we might think these words speak to the mediation of words from Theos toward ‘Abraham and through him the nations. This is true. However, this mediation of the message and the blessing also speak to the offering of the opportunity to return the message and the words offered to us. Theos is giving us the means to reciprocate as we are unable to find that path ourselves. We require his revelation to praise him, to draw near to him in speech. We saw this in the post that dealt with the movement of the ‘I’ to the ‘he’ where we showed that the nature of revelation is to give us the means by which we might call on him. The name is called first (Exodus 34) and then we are able, as ‘Abraham did, to call ‘in name Yahweh’.

Thus, the mystery which was hidden for generations is now revealed in the euangelion. This is because it is revealed in Iesous, the seed of ‘Abraham, who was necessary to fulfill this true pattern of the kaporeth. The seed of ‘Abraham was something that he foresaw and who he, in figure, offered up on Mount Moryah calling the place Yahweh Yir’eh, meaning in the mount of Yahweh it shall be seen, or appear. The appearance of ‘Abraham’s seed is Yahweh revealed in the flesh and is seen by the faithful in order that the ‘olam inheritance can be fulfilled. That is, the true reward.

This euangelion is first mentioned in Maththaios 4:

And Iesous went about all Galilaias, teaching in their synagogues, and preaching the euangelion of the kingdom, and healing all manner of sickness and all manner of disease among the people. (Math.4.23)

A number of themes arise from this passage set, as it is, at the beginning of Iesous’ ministry. Firstly, Iesous is travelling. He is the passer through, as was Abraham, without anywhere to lay his head. His residence is temporary but his words are aionian (agelasting). In these journeys he is consistently teaching, preaching, the euangelion of the kingdom and healing the sick.

Healing the sick is seen as a figure for forgiveness of sins. We can see this later in Maththaios:

When the even was come, they brought unto him many that were possessed with demons: and he cast out the spirits with his word, and healed all that were sick: That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses. (Math.8.16,17)

The relevant passage that this is quoting from is Yesha’yahu 53 where the suffering of Iesous is described. Furthermore, we can also link this chapter to the euangelion.

But they have not all obeyed the euangelion, For Esaias saith, Lord, who has believed our report? (Romans 10.16)

So Yesha’yahu’s ‘report’ of the sufferings of anointed is considered to be the euangelion.

We can see, therefore, that the preaching of the euangelion by Iesous being surrounded by acts of healing is an indication that his taking away of sin is part of that message. Furthermore, the kingdom of Theos was also the substance of this euangelion. We can see the same in the work of Philippos the evangelist (from the same family of words as euangelion) in his preaching in Acts 8:

But when they believed Philippos preaching (euangelizo) the things concerning the kingdom of Theos, and the name of Iesous Anointed, they were baptised, both men and women. (Acts 8.12)

We have seen how the name of Iesous, which people were to believe into and be baptised upon is that journey of manifestation. The appearance of Theos in him begiining primarily from his baptism until his death and resurrection, leading ultimately to his appearance at the dawning of the seventh day and taking us through to the eighth. The kingdom of Theos can be seen very much to take the same trajectory. The kingdom is when and where Theos rules in man. To an extent this can occur when man individually submits to Theos’ rule and therefore he reigns in him. It can be seen if a group of people do the same but it can only truly be seen when Theos is all things and in all.

Then is the end, when he shall have delivered up the kingdom to Theos, even the Father; when he shall have put down all rule and all authority and power. (1 Corinthians 15.24)

And in Iesous’ prayer:

Our father who is in the heavens, hallowed be thy name, Thy kingdom come, thy will be done, as in heaven, also upon the earth. (Math.6.9,10)

So, the euangelion comprises the elements of the journey, name and kingdom, that ends up at the final destination, which is Yahweh, and describes the progress of that journey.

It is worth considering the phenomenon of belief (faith) and works. Works are a demonstration or manifestation of belief. As we saw in the previous post, the energetic impulse of the spirit leads to the substantive creative outcome of such a mind. It is the same with faith (or belief) and works. Belief is the outcome of receiving of the mind of Theos, expressed in his utterances, and agreeing with said speech. This is the energetic impulse that leads to words and actions that are compatible with the belief possessed by the mind. The parallel is clear. The spirit leads to a creative outcome in man. The man’s belief leads to a creative outcome in works. This is the journey of becoming Yahweh. Because becoming Yahweh is a journey that ultimately leads to the eighth day but progresses, incrementally, through the ages in specific contexts of important manifestations of his name, then a significant part of belief is to look at the future, that is the destination of the journey. We can see this, for example, in the primary theme of the covenant between Yahweh and ’Abraham – the cutting off of the flesh (Genesis 17). Cutting off the flesh is a struggle to subvert the natural mind of man with the spirit of Theos that occupies all the faithful in their journey to become him and finds an acme, in a man, at the glorification of Iesous but finds its final summit in the eighth day. This pursuit was signified in a work by circumcision.

I have called this behaviour anticipatory manifestation which, although not a scriptural phrase, describes how works (acts of manifestation) can be anticipatory in meaning. Because, although acts practised along the way, they are looking forward to future outcomes.

Having already mentioned the covenant of circumcision between ’elohym and ’Abraham it is probably wise to consider this and its New Testament equivalent sign, baptism in water.

As we have already discussed, a covenant is an agreement between two parties. In this case between Yahweh and ’Abram (and from Genesis 17.5, following his name change, ’Abraham). The agreement which he makes with ’Abraham in Genesis 17 is:

And I will establish my covenant between me and thee and thy seed after thee in their generations for an ‘olam covenant, to be for ’elohym to thee, and to thy seed after thee. And I will give to thee, and to thy seed after thee, the land wherein thou are a stranger, all the land of Kana‘an, for an ‘olam possession; and I will be to them for ’elohym. (Genesis 17.7,8)

Apart from the large number of occurrences of the truncated ‘to’ (ל) in evidence here, there are a number of strong connections with Mosheh and the revelation of the name. In Exodus 33.11 it implies Mosheh is a friend of ’elohym as he speaks to him face to face as a man speaks unto his friend, rather like in the kaporeth where the kerubym were positioned opposite one another as a man unto his brother. This reciprocal manifestational relationship is key to the covenant given to Mosheh for the purpose of the creation of a people. Similarly, in 2 Chronicles 20.7, which is then referred to in Iakobos 2.23, ’Abraham is called the friend of ’elohym. Admittedly, the terms are different – In Exodus 33 it is a word meaning someone close like a neighbour and in 2 Chronicles 20 it is a beloved but the two terms come together in the New Testament in Loukas 15.9 where the woman who finds her coin gathers together her friends and neighbours. Perhaps, though, the strongest link is in the commandment which Iesous says comes second only to the first, great commandment (you shall love the Lord your Theos…) – You shall love your neighbour as yourself (Leviticus 19.18). Perhaps this helps us to understand exactly what it is to love your neighbour as yourself. If Yahweh loves ’Abraham and is a neighbour to Mosheh and is engaged in a face to face relationship with both then he is showing us what it is to love your neighbour. That is, to manifest Yahweh to him.

Furthermore, we may also consider the similarity of making covenant with Mosheh and with ’Abraham. In both cases the covenant is first made with, and kept by, Mosheh/’Abraham but the making of the covenant is, by them, extended to a people. This, of course, anticipates the making of a covenant with, and the keeping of said covenant by, Iesous being, as it is, a forerunner of the extension of that covenant to the people created by his work.

So, what is the covenant made with ’Abraham? If a covenant is an agreement between two parties and we can see that in the pattern of the kaporeth, which sat atop the ark of the covenant, then those two parties are reflective of one another, we should think that the two parties would be joined together around the same principles. That is, if I am making an agreement concerning one subject I might expect the reciprocation to be of a similar nature. In this case the covenant centres around the keeping of it by circumcision. If ’Abraham is expected to keep the covenant by the act of circumcision upon himself and the males of his household we might expect that what is being delivered to him is also concerning the cutting off of the flesh. And so it is, for what Yahweh is offering him is a journey by which he will occasion the removal of the flesh. It is a journey unto him, who is the antithesis of flesh, that is spirit.

The promises to ’Abraham revolve around a series of promises set in the context of a journey.

Now Yahweh said unto ’Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will show thee: And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shall be a blessing: And I will bless them that bless thee, and curse him that curses thee: and in thee shall all families of the earth be blessed. (Genesis 12.1-3)

He is asked to take a journey away from his natural family unto a land that Yahweh will reveal/manifest to him. The outcome of this journey will be a nation created out of him, his name becoming a blessing and all nations of the earth being blessed on account of him. As with Mosheh there is a journey of geography and a journey of reciprocal speech. The former is caused by the latter.

After having left the land of his birth, Ur, and his father’s house, in Haran, he comes into the land.

And Yahweh appeared unto ’Abram, and said, To thy seed will I give this land: and there builded he an altar to Yahweh, who appeared unto him. And he removed from there unto a mountain on the east of Beth’el, and pitched his tent, having Beth’el on the west, and Hai on the east: and there he builded an altar to Yahweh, and called in name Yahweh. (Genesis 12.7,8)

The language of manifestation/appearance is in evidence here as well as the name and its homograph ‘there’. ’Abram is engaged in a journey to Yahweh and to the fulfilment of his name. The geographical movements and location are figurative for this directional progress.

We have seen the fundamental need to leave behind the natural man and pursue the aim which Yahweh has set him. It is a journey accomplished by instruction and obedience, as in all covenants. It is a journey set in the context of a destination (there) and of Yahweh’s and ’Abram’s names. Finally it is set in the context of a seed. We see, further along, that it is this singular seed that is required for these promises to be accomplished.

After this, ’Abram goes down into Mitsraym to avoid a famine in the land and accomplishes a return/circular journey, much as Mosheh did with ’Abram’s successors, and emerges from Mitsraym back to the place of the altar having been enriched by Phar‘oh and with Phar‘oh’s house having been plagued. It is at this point that ’Abram separates from the final part of his natural relations, his kindred, Lot.

And Yahweh said unto ’Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art (there) northward, and southward, and eastward, and westward: For all the land which thou see, to thee will I give it, and to thy seed for ‘olam. And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered. Arise, walk through the land in the length of it and in the breadth of it; for I will give it to thee. Then ’Abram removed his tent, and came and dwelt in the plain of Mamre, which is in Hebron, and built there an altar to Yahweh. (Genesis 13.14-18)

Now that he has finally separated from his natural relations Yahweh reiterates the promise of the land inheritance to him and his seed and that it, like the covenant, will be for ‘olam (the age). He is commanded to arise (as in resurrection – קום) and walk through a land that he is yet to inherit and which he did not inherit during his natural lifetime. His response is to build an altar to Yahweh’s name there.

After these things (or ‘words’) the word of Yahweh came unto ’Abram in a vision, saying, Fear not (אל), ’Abram: I am thy shield, and thy exceeding great reward. (Genesis 15.1)

Here we get to the heart of the matter. It is Yahweh who is to be ’Abram’s (and indeed every faithful person’s) reward. The land inheritance is a place, a destination, but it is Yahweh who is the true destination. The people are to be created out of the covenant made with him, as it was with Mosheh. The seed is the mechanism by which these things can come to pass, because the seed, ultimately, is Iesous.

Now to Abraham and his seed were the promises made. He says not, And to seeds, as of many; but as of one, And to thy seed, which is anointed. (Galatians 3.16)

We also know that ’Abraham foresaw this. He knew that the seed had a number of fulfilments. 1) that which would proceed from his loins – Yitshaq; 2) that which would proceed from his descendants – the children of Yisra’el; and 3) anointed.

Your father Abraham rejoiced to see my day: and he saw it, and was glad…Iesous said unto them, Amen amen, I say unto you, Before Abraham was, I am. (Iohannes 8.56,58)

Iesous, the fulfilment/manifestation of Yahweh’s name – the ‘I am’ – was foreseen by Abraham as his seed and the way by which he could be the heir of Yahweh himself.

So we come to Genesis 17 – see above – and the promise of the covenant to ’Abraham and to his seed after him for an ‘olam covenant, that he will be for ’elohym to him and his seed, to give them the land for an ‘olam possession and to be to them for ’elohym.

We have seen this language used in Yeremyahu in previous posts where the ‘I will be’ form was used to describe the coming together of ’elohym and the people into one.

But this shall be the covenant that I will make with the house of Yisra’el; After those days, says Yahweh, I will put my law in their inward parts, and write it in their hearts; and I will be to them for ’elohym, and they shall be to me for a people. (Yeremyahu 31.33)

This is seen as the fulfilment of the new covenant and the fulfilment of Yahweh’s name. In ’Abraham we see the archetype of the faithful who can inherit these promises, we see a nation created out of him unfit to inherit those promises by their unbelief, being reconciled to him by the work of ’Abraham’s seed (anointed) who creates a faithful people from all the families of the earth who are instrumental in the reconciling of that first natural people – the house of Yisra’el – in the ‘olam.

Now that Yahweh has given this covenant he requires a sign, a token of manifestation, to be enacted by ’Abraham to show his agreement to the promises. This sign is the cutting off of the flesh of every male in his household and once this is accomplished, the cutting off of the flesh of every male child at the age of 8 days old.

Knowing that ’Abraham is faithful and understands, in some depth, the revelation he has received, he is being asked to enact a sign which anticipates the accomplishment of what he is about to do, the cutting off of the flesh. ’Abraham has already accomplished such in his separation from his natural relations and his joining himself wholly unto Yahweh. In order to accomplish the rest he will need to continue to cut off the flesh but, more importantly, his seed to come will need to cut off the flesh to make the creation of a faithful people and the reconciliation of the natural people a possibility. As he foresees Iesous, it is Iesous who will cut off the flesh in his life, death and resurrection. In order for the faithful people, walking in the steps of ’Abraham, to be saved they must follow his seed’s example. Through this process and the reconciliation of his natural seed we will come to a time, figuratively the eighth day (as it comes after the seventh, the sabbath of rest), when all flesh is cut off, when there is only spirit, when there is only Yahweh.

In performing this anticipatory sign, ’Abraham is manifesting his understanding and belief. It is a work befitting belief (faith). It is done by all the males because the word ‘male’ in Hebrew – zakar (זכר) – is a homograph of the word ‘memorial’ which is used in Exodus 3 to describe Yahweh’s name. It is also used in the commandment to remember the sabbath day and by extension it is the concept behind remembering the Lord in eating of his supper in the New Testament. Remembering, bringing to mind, is what faithful people (of both genders) do in being overwhelmed by his mind, expressed through the word, in order to cut off the flesh. This is the journey of the name. ’Abraham was fully involved in that journey and showed it by the anticipatory sign of circumcision. In all of the above circumstances ‘remembering’ is a part of a journey of understanding and belief. That is, the journeying ’Abraham kept the sign of circumcision as a sign of his present behaviour but anticipatory of the cutting off of the flesh in his seed and the cutting off of all flesh in the eighth day, evidenced by the act of circumcision being performed on the eighth day of the male child’s life. Remembering the sabbath day for the children of Yisra’el was a looking back at the rest of ’elohym after the six days of creation, a reminder of their need to rest from man’s labour to do the work of Yahweh and an anticipation of the sabbath of rest to come (the ‘olam). The name of Yahweh being, as it is, a memorial (Ex.3.15) follows the same pattern of journeying being a progression of becoming him from the revelation of that name to Mosheh to its manifestation in his son in his appearance in the first century and then the sabbath of rest before offering all things up to the father at the conclusion of that age so that his name might be fulfilled. It is a journey that we must make if we are to reach the final destination.

In the New Testament circumcision is replaced by the anticipatory work of baptism in water, which is similarly a journeying figure associated with the name and encompasses the progression of manifestation from the offering of Iesous to the 8th day with ourselves participating in such a figure in order to share in its glorious outcome.

In whom also you are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of anointed: Buried with him in baptism, wherein also you are risen with him through the belief of the operation of Theos, who has raised him from the dead. (Colossians 2.11,12)

Here we see that the figure of cutting off of the flesh is now being supplanted by the figure of immersion in water, signifying the immersion in spirit which the Lord Iesous achieved in his manifestation in the days of his suffering unto death and resurrection. If we seek to be co-heirs with him of his glory we must also join with him in the figure and its meaning. Whereas circumcision focuses on that which needs removing, baptism offers us the means by which to accomplish it.

But Iesous answered and said, You know not what you ask. Are you able to drink of the cup that I shall drink of, and to be baptised with the baptism that I am baptised with? They say unto him, We are able. (Math.20.22)

But I have a baptism to be baptised with; and how am I straitened till it be accomplished! (Loukas 12.50)

The sons of Zebedaios are asking if they can sit on his right hand and left hand in the kingdom. Iesous’ response is to ask them can they share with him in accepting and doing the father’s will. In the garden he asks that the cup pass from him but nevertheless ‘thy will be done’ (Math.26.42). Drinking of the cup is doing the will of Theos. Similarly with baptism.

Iesous baptism is his complete immersion in spirit to overcome the flesh and do the will of Theos. The question is, can his disciples follow him in taking on that opportunity?

Therefore we are buried with him by baptism into death: that like as anointed was raised up from the dead by the glory of the father, even so we also should walk in newness of life. (Romans 6.4)

Baptism is clearly an endeavour to supplant the flesh by the spirit (mind) of Theos. If we accomplish such an immersion we will be following anointed unto the death of the flesh and a new life in him in the age. The sign of this truth is with full immersion, by believing adults, in water. As there was a tangible outward sign of cutting off of the flesh with ’Abraham so with Iesous and his followers.

And Iesous, when he was baptised, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the spirit of Theos descending like a dove, and lighting upon him: (Math.3.16)

So, Iesous was immersed in water under the auspices of Iohannes the baptist and, arising from the water, the spirit of Theos proclaimed Iesous to be his son. It was a work carried out at the beginning of his ministry much as baptism is carried out with the believer when they first hear and believe. It is an act signifying the beginning of the journey of immersion.

There is one (εν) body, and one (εν) spirit, even as you are called in one (εν) hope of your calling; One (εις) Lord, one belief, one (εν) baptism, One Theos (εις) and father of all, who is above all, and through all, and in (εν) you all. (Ephesians 4.4-6)

The use of ‘one’ alludes to the oneness of Yahweh’s name (Zech.14.9) and its fulfilment in the eighth day. In this context the one baptism is the final overwhelming of flesh by spirit at that time. It is interesting to note that the words employed for the word ‘one’ are homographs for the word unto/into (εις) and the word ‘in’ (εν). Of course the journey of Yahweh ‘el (אל) is the journey unto, into and then in him.

Baptism in water, a figure for this final overcoming of flesh, is seen in the likeness of the figure of immersion in water with that of the flood.

Which sometime were disobedient, when once the longsuffering of Theos waited in the days of Noe, while the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto even baptism does also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward (εις) Theos) by the resurrection of Iesous anointed: (1 Petros 3.20,21)

Noah was a figure for Iesous, saving his household in an ark which ‘moved upon the face of the waters’ as the spirit of ’elohym did in Genesis 1. The evil that surrounded him was overcome by the will of Yahweh until he, with only the seven other souls (making eight in total) and the animals emerged into a world of a new heavens and earth. This salvation is linked with the believers’ belief, the resurrection of Iesous and the eighth day, all couched in the terms of a journey toward Theos.

Baptism is linked with the name on numerous occasions:

Go therefore, and teach all nations, baptising them into (εις) the name of the father, and of the son, and of the holy spirit: (Math.28.19)

Then Petros said unto them, Repent, and be baptized every one of you upon the name of Iesous Anointed unto (εις) the remission of sins, and you shall receive the gift of the holy spirit. (Acts 2.38)

Iesous, after his resurrection, commissions the disciples to preach the euangelion and to baptise those who willingly receive (that is, believe) that message. Petros, in Acts 2, acting on that commission instructs those people who are listening to him that the journey unto forgiveness of sins is dependant on baptism. Clearly, as Acts progresses we see that the baptism being referred to is, at the very least, sealed by the act of immersion in water, even though it is clear that immersion in the spirit of Theos (his mind revealed in his utterances) is the way in which forgiveness of sins operates. Nevertheless, as with ’Abraham and circumcision, the act of full immersion in water is a sign of obedience that the willing recipient of the word engages in to show the outworking of their belief. It is a substantive creation occasioned by the invisible belief they have by submitting to his word. It is a necessary walking in the path which Iesous trod before us.

So, baptism, like circumcision, observing the sabbath day and the eating of the Lord’s supper (not to mention marriage), is an anticipatory act of belief, looking forward to the glorification of all things in the eighth day. It also signifies the journey taken by the believer from the moment of hearing the word to their participation in the revelation of Yahweh’s glory. It signifies the journey of the Lord Iesous from birth through to his ministry, suffering, death, resurrection and glorification and his leading of his flock to the fulfilment of Yahweh’s name. It is a journey of following in the steps of Iesous’ baptism; it is a journey of immersion in spirit.

At the present time, especially in the social media world, the word manifestation is used to describe an almost mystical process whereby one imagines a highly desirable outcome and, by dint of intense self-conviction that such an outcome will come to pass, the said objective magically occurs.

However, the term manifestation is used in scripture and the concept is present in a number of synonyms such as reveal/revelation; appear(ance); show; see and perhaps by implication demonstration.

The Greek word translated manifestation is phanerosis (φανερωσις) which occurs in only two places:

But the manifestation of the spirit is given to every man to profit withal. (1 Cor.12.7)

But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of Theos deceitfully; but by manifestation of the truth commending ourselves to every man’s conscience in the sight of Theos. (2 Cor.4.2)

Manifestation takes the form of works demonstrating a motivating power determining those outcomes. In the first passage it is the spirit and in the second it is the word. As we have already seen, Theos is both of these things, he is the mind that was there in the beginning and he is the utterance of that mind that followed. As such, the motivating power that leads to these works, as it did in Genesis 1, is Theos himself. Thus, the mind then the word then the substantive creation. As in Genesis 1 and 2 so it is with all things that are created by spirit and by word, they bear the image of that which has created them. Because the mind, and then the word, goes forth to create, the mind directing this process can be seen reflected in the creation. Thus at the conclusion of the creation it is looked upon by ’elohym and seen to be very good because it is reflective of himself in much the same way as when Yahweh was going to pass by Mosheh and call his name he told him,

I will make all my goodness pass before thee, and I will call the name of Yahweh before thee; and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. (Ex.33.19)

Yahweh’s goodness, glory, way, name are synonymous with who he is and will be, so the creation bears the image of his goodness. It is like the kaporeth, there is a relationship between creator and created that forms an image of reflection in the other, by mind (spirit) and by speech.

The verb related to φανερωσις is phanero-o (φανεροω) and occurs in two fascinating passages:

I have manifested thy name unto the men which thou gave me out of the kosmos: thine they were, and thou gave them me; and they have kept thy word. Now they have known that all things whatsoever thou have given me are of thee. For I have given unto them the words which thou gave me; and they have received them, and have known surely that I came out from thee, and they have believed that thou did send me. (Iohannes.17.6-8)

Manifestation and name are linked here. Iesous has manifested that name that we saw revealed in Exodus. He is able to be that manifestation of the name of Yahweh, to show Yahweh to his disciples, because he, first, received that spirit and that word and was obedient to it. It is manifested to them inasmuch as he has spoken to them, they have received his words and been obedient to them and by so doing have known that he came forth from Theos.

and:

But if I tarry long, that thou may know how thou ought to behave thyself in the house of Theos, which is the ekklesia of the living Theos, the pillar and ground of the truth. And confessedly great is the mystery of eusebeia (ευσεβεια – translated ‘godliness’): who was manifest in flesh, justified in spirit, seen of angels, preached unto the nations, believed on in the kosmos, received up into glory. (1 Tim.3.15,16)

Rather like in the revelation of the meaning of Yahweh’s name in Ex.3.14 the term ‘who’ is used to describe the medium through which Yahweh will come to be. Here he is seen as being in flesh but made righteous in spirit and, having been raised up and witnessed to by angels and apostles, believed on and ascended to heaven from whence he will appear again. This is a moral revelation of Theos in a man, by spirit, by word which caused the creation of the visible by the invisible. Similarly it is necessary that those who believe into that name, that process or journey of creative manifestation, must do the same, which is their behaviour in the house of Theos, the ekklesia. This phenomenon is, furthermore, to be confessed. The word for confess is taken from two greek words ‘same’ and ‘speech’ so to confess is to use the same speech. Again we have another allusion to the pattern of the kaporeth. Confession is to reflect the manifestation of the word and is manifestation in and of itself.

The first thing about manifestation is that it is the revelation of that which is hidden:

For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad. if any man have ears to hear, let him hear. And he said unto them, Take heed what you hear: with what measure you mete, it shall be measured to you: and unto you that hear shall more be given. (Markos 4.22-24)

Theos is himself hidden as it says in Proverbs:

It is the glory of ‘elohym to conceal a word: but the honour of kings is to search out a word. (Proverbs 25.2)

and:

But is now made manifest by the appearance of our saviour Iesous Anointed, who has abolished death, and has brought life and immortality to light through the euangelion (ευαγγελιον – translated poorly ‘gospel’): (2 Tim.1.10)

The euangelion was a message that previously was hidden but has now become evident through the preaching of that message in him and his disciples and the hearing and obedience of the faithful. That euangelion is the message of the manifestation of Theos in his son on the earth. It is a message that will only be heard by those who are diligent to hear that message and to seek it out.

Creation, both of the physical and substantive heavens and earth and the time periods that emerged from the beginning of his will with man, is also a critical pattern of manifestation. As we have seen above, the invisible spirit, who is Theos/’el, is the energetic impulse that is the prerequisite for the existence of the substance of creation, in the heavens and earth and in a created person and people.

Because that which may be known of Theos is manifest in them; for Theos has showed it unto them. For the invisible things of him from the creation of the kosmos are clearly seen, being understood by the things that are made, even his aionian (age-lasting) power and Theiotes (translated godhead); so that they are without excuse: (Romans 1.19,20)

This can be seen as creative language being used to describe the creation of Israel as a people unto Theos. His name, his commandments were revealed to them, they saw the substantive outcomes of that creative work and yet remained disobedient.

Through faith (belief) we understand that the ages were framed by a word of Theos, so that things which are seen were not made of things which do appear. (Hebrews 11.3)

The things that are manifest, and seen, are made by that (i.e. the word) which is unseen. This unseen word, uttered by the unseen spirit, is the creative force behind the obedient belief which is shown by the many faithful people named in the rest of Hebrews 11.

This creative spirit, manifested by angels (are they not all ministering spirits? – Hebrews 1.14) was in evidence at the appearance of the son of Theos in the run up to, and the unfolding of, his birth (or creation). Furthermore they were in evidence ministering to him throughout his life and the unfolding of the appearance of the likeness of Theos in flesh. They were especially in evidence at his resurrection and, particularly, at the witnessing of the empty tomb, as we saw in 1 Tim.3.16.

But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Ioseph, thou son of Dabid, fear not to take unto thee Mariam thy wife: for that which is conceived in her is of holy spirit. And she shall bring forth a son, and thou shall call his name Iesous: for he shall save his people from their sins. (Math.1.20,21)

Critically here, as with Mosheh at Horeb, the manifestation of the angel is the precursor to the revelation of the name. That is, the phenomenon of an entity being a representation and embodiment of the unseen spirit precedes the utterance of the unseen spirit’s words that will create another representation of himself in Mosheh and in a people. Here, the name that will overtake the name of Yahweh in preeminence in the New Testament, is Iesous’ name. This is the New Testament equivalent to the name Yehoshua‘ (the son of Nun, Mosheh’s minister who led the people into the land). Meaning ‘he shall save’, the question that requires answering is, who is the ‘he’. In the name of Yehoshua‘ in Hebrew (יהושע) we can see that the first three letters are the same as the first three letters in Yahweh’s name (יהוה) so the answer to the question, who is ‘he’? is Yahweh. It is the appearance/manifestation of Yahweh’s name in Iesous that shall save his people from their sins. Manifestation/revelation/appearance is that which lies behind the meaning of the name. The name of Yahweh was revealed in the context of the representation of him in a messenger, in Mosheh and in a people. The name of Iesous is about the revelation of the spirit in a son and in a people, declared by a messenger. The name is a journey of manifestation unto the forgiveness of sins

This appearance that will forgive sins is seen on more than one occasion. Iesous has already, in the prayer in Iohannes 17, stated that he has manifested the name of the father to the disciples, just before his final suffering and death. This first manifestation was accomplished by him becoming Theos in their midst, by him becoming the word, made flesh, offering them the teaching that is an outcome of such complete immersion in spirit, and performing demonstrative signs and wonders depicting that authority which came from above.

This beginning of signs did Iesous in Kana of Galilaias, and manifested forth his glory; and his disciples believed into/unto (εις) him. (Ioh.2.11)

Note here the use of ‘into/unto’ (like ‘el in the Old Testament) to describe the reciprocal, believing response of the disciples. Also we have the creative ‘beginning’ which we can see as the commencement not just of a creative process but also of a journey. Of course this is the first appearance/manifestation of Theos in Anointed, it found its first completion at his death after which a second appearance/manifestation occurred in the resurrected Lord.

After that he appeared in another form unto two of them, as they walked, and went into the country. And they went and told it unto the residue: neither believed they them. Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. (Markos 16.12-14)

Again we see journeying occurring here but they are not able to perceive his second manifestation, that is his post-resurrectional manifestation, until their ears and eyes are opened by his words.

Beloved, now are we the sons of Theos, and it does not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is…And you know that he was manifested to take away our sins; and in him is no sin. (1 Ioh.3.2,5)

Iesous’ third manifestation is the appearance at the outset of the age, the sabbath of rest, when those who have believed into him will be with him and will be like him. Then their sins will be utterly forgiven (taken away) and there will be no sin in them as there is none in him.

His (that is Theos declared and depicted in him) first appearance was the overcoming of the flesh in him by the overwhelming influence of spirit. This new creation was revealed in his second (resurrectional) appearance. His third appearance is yet to come and will see the appearance of those believers with (and in) him, becoming part of the new creation. At the end of that age there is no need for manifestation to occur as Theos will be all and in all. There will be no need for representation in others as it will be a creation of one Yahweh and all in that name.

So, manifestation is revelation which is seen by others, especially him. When that person is demonstrating, in this case, Yahweh, they become him to others who, seeing him, will respond. Fundamentally, it is seen by Theos and judged by him as being, in the case of a believing response, good. It is seen in the figure of the kaporeth. Firstly, a reciprocal relationship creates a similarity between the two kerubym. The one creates the other in his image, the other, having reflected and reciprocated, is seen by onlookers as such and they are able to engage in such a relationship. This process of transformation of image to image to image creates the likeness of Yahweh in all who listen (metaphorically look on the appearance of his agent) until there is only Yahweh in all. At such a point when a man is born of Theos, becomes his image, and there is no fault in him, is it clear that his sin is taken away. This need for representation is over at the end of the sabbath of rest when Theos is all and in all, when the name of Yahweh is one, when it is described as Yahweh shamah (is there) and there is no other, other than he.

We have seen so far that it was to be a sign that Yahweh would be with Mosheh when he returned with the people to this mountain (Horeb). That is, that the circular, or return, journey which Mosheh would be performing would be only a return journey for him and for Yahweh and would therefore be intimately bound up with their kerubic relationship (unto/unto or face to face) and would have the enriching effect of creating a people unto Yahweh and would be intrinsically linked with the meaning of his name (I will be to them for ’elohym and they shall be to me for a people). Mosheh and the kerubic relationship he enjoys with ’elohym is the basis for the revelation of the covenantal name which allows for the creation of the people. He is the conduit through which that revelation of the words of the covenant will be transmitted to the people in order for them to draw near to, and become one with, ’elohym. This is the basis for that covenant, that agreement between two parties, ’elohym and Mosheh, through which the agreement can be established with the people. The agreement relies on keeping to the terms of the covenant, something which Mosheh largely accomplishes and the people do not, despite their protestations.

This forerunner of a pattern is replicated, but to a greater extent, when Theos makes a covenant with Iesous, sealed by his obedience, and by it extended to his people who are faithful in following their archetype.

So, when we arrive in Exodus 19 we see the beginning of this realisation.

And Mosheh went up unto the ’elohym, and Yahweh called unto him out of the mountain, saying, Thus shall thou say to the house of Ya‘aqob, and tell to the children of Yisra’el; You have seen what I did unto the Mitsraym, and how I bare you on eagles’ wings, and brought you unto myself. (Ex.19.3,4)

At the point at which these words are spoken and the people have arrived at Horeb it is as though they have arrived at Yahweh, reached the destination that is him. They have, as it were, come face to face with him but through the face (and voice) of Mosheh. From here we see the signs of his angelic revelation atop the mount and the people’s reaction. We then have the ten commandments as discussed above; various more particular commandments followed by the pattern of the tabernacle (and, critically, the kaporeth and ark of the covenant), all of which we have discussed in detail in the previous post.

Of course, this is the pattern, the design or blueprint, not the finished article. Following on from the various items of furniture and the construction of the infrastructure we move on to the ministry of the priests and, in particular, ’Aharon and his sons, their clothing and the anointing oil for their consecration and the incense for offering in the holy and holy of holies.

Following on from this we encounter the two men chosen out to be the workmen who will enact the pattern and create the realisation of this dwelling of ’elohym with man on the earth. We are then reacquainted with the sign of the sabbath and keeping it as a token of the ‘olam (age) covenant with Yisra’el:

Wherefore the children of Yisra’el shall keep the sabbath, to observe the sabbath throughout their generations, for an ‘olam covenant. It is a sign between me and the children of Yisra’el for ‘olam: for in six days Yahweh made heaven and earth, and on the seventh day he rested, and was refreshed. (Ex.31.16,17)

This is an act of anticipatory manifestation. That is, the seventh day is akin to the ‘olam (the age, derived from a word meaning ‘to hide’, so a hidden period) and the covenant is an ‘olam covenant. Observing the rest of the seventh day looks back at the rest of ’elohym at the conclusion of the creation and looks forward to the rest from labour that the faithful (who will also be called ’elohym) will enjoy at that time when they are joined in fulfilment of the covenant with him.

Of course, all this revelation is happening to Mosheh with Yehoshua‘ his minister with him while he is still in the mountain during his 40 day spell there. As he comes down from the mountain with the two tables of stone he comes across the sorry state of affairs the children of Yisra’el have gotten into and the presence of the golden calf ’Aharon made for them and their singing, dancing and nakedness. He breaks the tables of stone, the commandments at the centre of the covenant he has made with Yisra’el and calls on the people to cull out the offenders and then Mosheh pleads for the forgiveness of the people.

At this point we come to the pivot of the narrative. Since arriving at Horeb it is as though the journey has stagnated. There has been a pause while the people have received the covenant: the commandments and the pattern of the tabernacle. However, in this pause they have atrophied and fallen away. Now is the time to renew the journey but, in order to renew this journey, there must be a renewal of the covenant and the revelation of the name as it is that teaching of the name – a journey to a destination – which is intimately bound up with their pilgrimage.

And Yahweh said unto Mosheh, Depart, and go up hence, thou and the people which thou has brought up out of the land of Mitsraym, unto the land which I sware to ’Abraham, to Yitshaq, ‘and to Ya‘aqob, saying, To thy seed will I give it: And I will send an angel before thee (literally ‘to thy face’); and I will drive out the Kana‘any, the ’Amory, and the Hitty, and the Perizzy, the Hiwy, and theYebusy: Unto a land flowing with milk and honey: for I will not (לא) go up in the midst of thee; for thou are a stiffnecked people: lest I consume thee in the way. (Ex.33.1-3)

So we can see the resumption of the journey, signified in speech unto Mosheh and with the destination being unto the land of promise, that which was promised to the fathers, as we saw in Exodus 3 when the meaning of Yahweh’s name was first revealed. However, there is now a question mark over the creation of the people who have shown themselves to be stiffnecked, disobedient and among whom Yahweh will no longer walk. At this point it is evidenced to us that the pattern of the tabernacle has been constructed as Mosheh takes the tabernacle out of the midst of the camp and separates Yahweh’s dwelling from the people in whom he is supposed to dwell according to the figure and pattern of the tabernacle. Now Mosheh and Yehoshua‘ must minister from afar.

As we progress it is becoming evident that there are two parts to the covenantal revelation and, as it were, two peoples created. As an outcome of what happened in Exodus 32 when Mosheh descended from the mountain:

And Yahweh said unto Mosheh, Whosoever has sinned to me, him will I blot out of my book. Therefore now go, lead the people unto the place of which I have spoken to thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them. (Ex.32.33,34)

So he has promised a visitation upon that people. Presumably which happened when they refused to enter the land when the ten spies returned with their evil report at Kadesh in Numbers 13 and they were prevented from entering the land because of their unbelief and had to wander in the wilderness until all that generation, over 20 years old, died there. In a sense we can see that the first people were not to inherit the promises associated with the fulfilment of the name. The land inheritance – the figurative, or anticipatory, arrival at the destination that is Yahweh – would have to wait for a second generation or people. There is a consistent refrain of a second covenant, a second revelation of the name, a second people and a second inheritance, brought about by the second minister, Yehoshua’. Here, the ‘place’ is omitted. We can see, by omitting the italics in the translation, that they were travelling to that which he had spoken to Mosheh about, that is himself.

With Mosheh’s ascent into the mountain again and his receipt of the second set of tables of stone upon which were to be written the commandments we see, as it were, the second covenant and the creation of a second people in prospect. This process is then associated with the calling of Yahweh’s name in the mountain, anticipating the revelation of his name in Iesous.

And Mosheh said unto Yahweh, See, thou say unto me, Bring up this people: and thou has not (לא) let me know whom thou will send with me. Yet thou has said, I know thee in name, and thou has also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, show me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. (Ex.33.12,13)

Mosheh is involved in kerubic interaction with Yahweh. At the point of the separation of Yahweh from his people and the ensuing movement of the tabernacle away from them Mosheh is at the centre of Yahweh’s purpose and with it the possibility of reconciliation.

And Yahweh spoke unto Mosheh faces unto faces, as a man speaks unto his neighbour. And he turned again into the camp: but his servant Yehoshua‘, the son of Nun, a young man, departed not out of the tabernacle. (Ex.33.11)

Mosheh is clearly in a kaporeth like relationship – faces unto faces – and he is in a speech based relationship ‘man unto his neighbour’, very similar to the ‘man unto his brother’ of the kaporeth. It is this reciprocal relationship that will form the basis of the prospect of reconciliation with his people as Yahweh will instruct Mosheh how it will come to pass.

Mosheh seems to be reliving some of the discussion in Exodus 3. There he asks, Who am I that I should go? Here, in verse 12, he asks, Who will you send with me? The answer in the end is similar. It is Yahweh in him, Yahweh with him that will go, that has caused him to find grace in his eyes, that will lead this people unto the land. The fact that Mosheh is fulfilling the name, that he is in this kerubic relationship with him, this is the reason he is able to do these things because he is becoming Yahweh. If the people also do the same they are ‘with him’. Mosheh asks Yahweh to show him his way which becomes synonymous with the calling of his name. Mosheh is known in name and he wishes to know Yahweh in name. This reciprocal knowledge is what the name is about for Mosheh and for a faithful people. Yahweh, however, will make a distinction with a sinful people.

And Yahweh descended in the cloud, and stood with him there, and called in name Yahweh. And Yahweh passed by before him, and called, Yahweh, Yahweh ’el, merciful and gracious, longsuffering, and abundant in lovingkindness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means acquit the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. (Ex.34.5-7)

The answer to Mosheh’s question is right here: the one who will stand with him in that place (there) is Yahweh (the one who is Yahweh i.e. an angel – see Ex.32.34; 33.2) and who calls the name and passes by. This is his way, his journey, which we witness, his passing by and calling his name: the qualities of who he is and will be and what he requires to be in those he seeks to make covenant with, so that they also take this journey and come to the place where he is and has set his name there. At this fundamental point in the exposition of the journey being at the heart of the meaning of his name he uses the title ‘el (אל) which of course is homographically ‘unto’. Yahweh appends his name to a word describing direction.

Following on from this incident Yahweh renews the covenant with Mosheh and with the people through him. He writes the ten commandments on the two new tables and gives various other commandments to Mosheh during another 40 day and night period before descending from the mountain, not knowing his face shone so brightly that it was difficult for the people to tolerate.

Following on from this Mosheh speaks to the children of Yisra’el and gives them some commandments. He has turned from being the receiving kerub in the kaporeth, as it were, and now becomes the giving, or mediating, kerub. He then reiterates the pattern of the tabernacle but now it is in the language of performing the figure and creating the work in substantive form. At the end of the process Yahweh commands Mosheh to raise up the tabernacle.

On the first day of the first month shall thou set up the tabernacle of the tent of the congregation. And thou shall put therein the ark of the testimony, and cover the ark with the vail. (Ex.40.1,2)

The culmination of this return, or circular, journey is the raising up of the tabernacle. The Hebrew word translated as ‘set up’ (qum – קום) is often translated as ‘arise’ and is the word used by Iesous when he raises the little girl from the dead and says ‘Talitha cumi’ (Markos 5.41). Mosheh then proceeds, under instruction from Yahweh, to anoint the tabernacle with oil along with the high priest and his sons. Anointing also being linked with resurrection (Hebrews 1.9)

And it came to pass in the first month in the second year, on the first day of the month, that the tabernacle was reared up…And he took and put the testimony into the ark, and set the staves on the ark, and put the kaporeth above upon the ark: And he brought the ark into the tabernacle, and set up the vail of the covering, and covered the ark of the testimony; as Yahweh commanded Mosheh. (Ex.40.17,20,21)

Mosheh finishes all the work of the tabernacle and:

Then a cloud covered the tent of the congregation, and the glory of Yahweh filled the tabernacle. And Mosheh was not (לא) able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of Yahweh filled the tabernacle. And when the cloud was taken up from over the tabernacle, the children of Yisra’el went onward in all their journeys: (Ex.40.34-36)

So, at the beginning of this second year, this second era, the tabernacle, the dwelling of ’elohym among man, is raised up, resurrected from its component parts that lie on the ground. Within this resurrected dwelling will now dwell the ark with the tables of stone within and the kaporeth on top. The outcome of its resurrection is the glory of Yahweh filling it so completely that Mosheh is unable to enter. In these figures we can see an anticipation of the resurrection of Iesous, a dwelling place of ’elohym among man, and the dwelling of Yahweh in him being so full that it excludes the Mosaic era, the very era and ordinances that are anticipating, in figure, the true. This resurrection creates a new people and allows them to continue in a journey following in the steps of the journeying ark, kaporeth and tabernacle unto the land of promise. We can also see the tabernacle as the figure for the resurrected body of believing people in Iesous after their resurrection leading a second people unto the final destination of the setting of Yahweh in the place he has chosen. This process being understood in the idea of the name.

So, in conclusion, we have seen an overarching journey with micro journeys within it. Primarily, the return journey is one which Mosheh engages in, as does the Lord Iesous after him. This journey is one of revelation; it is one symbolised by the kaporeth, that is, that as the priests march forward to their destination, beneath the paroketh (the vail) the kaporeth is a kerub facing a kerub. The journey is enabled by the reciprocal kerubic relationship of ’elohym to man where the man is firstly Mosheh and, latterly, Iesous. Because the people are created by him, firstly Mosheh latterly Iesous, then the onward journey that proceeds from the first intimate covenantal conversations is theirs and results in them, the faithful followers, the second generation, ending up at the true and final destination. Of course that destination, ultimately, must have ’Abraham, Yitshaq and Ya‘aqob there because Yahweh’s name is named upon them. His final identity is premised on those people who have engaged in kerubic relationship with him being with him where he shall be and thus completing their return journey, greatly enriched and enlarged than at the beginning of their pilgrimage.

Following on from the ten commandments the next three chapters of Exodus deal with a series of specific commands which are largely to be fulfilled when the children of Yisra’el come into their land inheritance which is how chapter 23 ends commanding the people not to make covenants with the inhabitants of the land, and especially with their ‘elohym, whose territory they are taking over and the extents of that territory are delineated. The covenant that they are making with Yahweh is at variance with any covenant they might make with ‘other’ ‘elohym and/or the people that served them.

In chapter 24 these words are written down in a book and Mosheh takes the book of the covenant and sprinkles it with the blood of offerings made with oxen. He reads the words of this covenant to them and their response is:

All that Yahweh has said will we do, and be obedient. (Ex.24.7)

Mosheh responds:

Behold the blood of the covenant, which Yahweh has made (literally ‘cut’) with you concerning all these words. (Ex.24.8)

So, the covenant made with the people is a conversation from Yahweh mediated through Mosheh and reciprocated in his presence with a declaration of obedience to the precepts set out in these words. Even though that declaration was, in effect, vain. The words are sprinkled by blood because as the writer to the Hebrews says:

And almost all things are by the law purged with blood; and without shedding of blood is no remission. (Heb.9.22)

and:

It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. (Heb.9.23)

These events in Exodus are figurative of the greater sacrifice made by Theos in Iesous and, although it was accompanied by the shedding of blood it was the pouring out of Iesous’ soul that was to effect remission. It was the conversation between ‘elohym and him and his subsequent obedience taken to the extremity of his giving up of his life/soul which accomplished that promise of the new covenant.

Subsequently, Mosheh with Nadab and Abihu and seventy elders approach ‘elohym and eat and drink in his presence. Yahweh then calls Mosheh up into the mountain, he and his minister Yehoshua’, to receive the tables of stone, a law and commandments which he has written. They ascend and remain there for forty days and nights. In this period he receives, critically for us in this discourse, the pattern of the tabernacle as well as the tables of stone. Exodus 25 is the beginning of the revelation of the pattern of the dwelling of ‘elohym with man.

Speak unto the children of Yisra’el, that they bring me an offering: of every man that gives it willingly with his heart ye shall take my offering. (Ex.25.2)

The conversation of Yahweh unto Mosheh is that he shall speak unto the children of Yisra’el that they willingly offer the materials they have to construct the dwelling of ‘elohym with man. That is, the willing reciprocal giving of themselves to him is a prerequisite for him being able to dwell in them. This is the essence of the name and the covenant.

The pattern of the tabernacle is interesting in that it starts with furniture to be placed within it before going on to the structure itself. So that which is within would appear to have preeminence over that within which it is set. The first item is presumably that of greatest importance. It is the vessel into which the symbols of the covenant, the tables of stone with the ten commandments on them written by ‘elohym, are to be placed and over which as a lid, or more correctly a covering, the kaporeth is to be placed. This combination of ark and kaporeth, with rings and staves so that they can be borne by the priests when the camp is to move, is to be placed in the holy of holies, a place into which the high priest was to enter once a year on the day of the atonements/coverings (yom hakipurym).

Critically, when the camp was about to move the glory of Yahweh, as evidenced in the pillar of fire by night and of cloud by day, moved away from the tabernacle and the tabernacle was dismantled. In the movement the ark, with the kaporeth on top, covered by the vail proceeded first to find a resting place for the camp. In a sense this is the fundamental journey, the direction of the ark and kaporeth. The journey to the place where Yahweh chooses to set his name in the midst of the covenanted possession is directed by the ark moving forward and the kaporeth upon it with the kerubym face to face. The journey to the destination of Yahweh’s ultimate revelation is occasioned by forward direction and advancement which in turn is caused by the face to face reciprocal relationship of ‘elohym to man.

And thou shall make a kaporeth of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof. And thou shall make two kerubym of gold, of beaten work shall thou make them, in the two ends of the kaporeth. And make one kerub on the one end, and the other kerub on the other end: even of the kaporeth shall ye make the kerubym on the two ends thereof. And the kerubym shall stretch forth their wings on high, covering the kaporeth with their wings, and their faces shall look one to another (man unto his brother); toward the kaporeth shall the faces of the kerubym be. And thou shall put the kaporeth above upon the ark; and in the ark thou shall put the testimony that I shall give thee. And there I will meet with thee, and I will commune with thee from above the kaporeth, from between the two kerubym which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Yisra’el. (Ex.25.17-22)

The fundamental relationship of one kerub to another was that of a man unto his brother. That is, a man speaking to his brother and therefore in a face to face, reciprocal, relationship. Through this reciprocal interaction Yahweh was meeting with Mosheh ‘there’. The interactive reciprocal relationship between Yahweh and Mosheh is the basis for meeting and communing and is at the heart of the vessel which represents the covenant.

This is at the heart of the holy of holies in the dwelling place of Yahweh with man, the tabernacle, a figure for the dwelling of Yahweh in Iesous in the ekklesia. It is also a significant part of the events of the day of the atonements or coverings (yom hakipurym) symbolising as they do, in figure, the sacrificial work of Iesous. This is a subject we will look at in another blog.

In the previous post we were considering how that, in Exodus 19, there appears to be a fulfilment of the promise in Exodus 3 that Mosheh and his people would worship ’elohym at Horeb as a sign that Yahweh would be with Mosheh. At the conclusion of the chapter we see that the people being prohibited from ascending the mountain, it is Mosheh and his brother ’Aharon who ascend and commune with ’elohym and this forms the revelation in Exodus 20 which is referred to as the ten commandments and which are then inscribed on the two tables of stone and placed inside of the ark of the covenant and covered with the kaporeth.

This revelation, these giving of commandments are referred to by the number ten. In Exodus 34 for example:

And he was there with Yahweh forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments. (Ex.34.28)

There is a lot going on here. Firstly I have highlighted the word ‘there’ from the verb ‘to place’ or ‘to set’ and a homograph of the word ‘name’ which is intriguing set, as it is, in the same chapter as Yahweh calling his name before Mosheh. ‘With’, a homograph of ‘people’ set, as it is, in the context of the covenant to create a people unto Yahweh, pertaining to which the meaning of the name is intricately bound up with. ‘Neither’/’nor’ both the word לא (an inversion of אל). Fundamental of course is the linkage between the tables of stone, to be placed within the ark of the covenant, and the covenant made firstly with Mosheh but, through him, with his people.

A few words here should be said about a covenant, which we will deal with more fully in later posts. A covenant is an agreement made between two parties. It is made here between Yahweh and Mosheh with that agreement being extended through Mosheh to Yahweh’s created people. Like the unto/unto relationship of the kaporeth it is brought into existence by the face to face juxtaposition of ’elohym and man. ’elohym speaks, man receives and reciprocates. As we saw with the ‘I’ into ‘he’ in a previous post, Yahweh gives us the means, the enlightenment, that is the commandments, which allow us to offer that reciprocation, through obedience, which he requires us to do in order to keep that agreement, or covenant. In this context the number ‘ten’ is highly significant as it is a number representative of such a giving back as is required under the ten commandments. The notion of a tenth or a tithe catches this sense. For example the tithing that was required by the law in which a son of Yisra’el was required to give a tenth of all that came to him to the priests. The tithing which Ya‘aqob promises to ’elohym when he was at Beth’el (the house of אל) and asked if Yahweh would bring him back (a return journey) then he would give him the tenth. Similarly when Iesous heals ten lepers only one returns back to give Theos the glory, that is a tenth. We can see clearly now how that the reciprocal obedience to the ten commandments is that which makes it a return journey. A return to אל and a return, ultimately to ‘Eden. These ideas are fundamentally enshrined in who אל is and will be and the meaning of his name. So, in returning back words which we have been given, we are transforming into him and returning to become he out of whom, as a species, we were made.

In language highly reminiscent of the calling of Yahweh’s name which will happen in chapter 34 Yahweh reveals who he is (and will be) and what he expects in reciprocation of that revelation, expressed both in the not and the not/not (yea), that is in positives and negatives, again wholly consistent with the title אל and its homographic meaning of ‘not’, although repeatedly using the inverted לא thus:

I, Yahweh thy ’elohym, which have brought thee out of the land of Mitsraym, out of the house of bondage. There shall not be to thee other ’elohym before me. (Ex.20.2,3 – commandment 1)

Here we start with a positive statement. Yahweh revealed his name to Mosheh with the express intention of bringing the people out of Mitsraym unto this place, unto him. As he did this he can be their only ’elohym. There can be no other(s). We will see the importance of ‘the other’ in a later post but it is clear that there is only Yahweh and anything else (or ‘other’) is antithetical to him. It is an affirmative assertion of his identity with a complimentary, albeit negative, counterpoint to clarify what is not him. ’elohym is a relationship of ‘to thee’ in which ’elohym and man must be in a reciprocal position. Only Yahweh can ‘be’ when he, as true ’elohym, is face to face with man. Any other ‘to thee’ is a reciprocal relationship with that which is not, that is ‘the other’.

Thou shall not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shall not bow down thyself to them, nor serve them: for I Yahweh thy ’elohym am a jealous ‘el (אל), visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. (Ex.20.4-6 – commandment 2)

This commandment goes further in qualifying the not element of serving Yahweh. These ‘other’ ’elohym can be expressed in the form of idols/graven images etc. These cannot be created or worshipped. Yahweh creates us in his likeness, that is that we are, ultimately, to become like/as him. The direction of creation is from him to us to create his likeness in us that we might reciprocate him. Worship of false ’elohym is the antithesis (the ‘not’) of this process inasmuch as a man creates ’elohym in his likeness. If we do this then we are the not to Yahweh’s yea. In contrast to these negative assertions we have the contrast of the affirmative description of Yahweh in the same language that will be used in Exodus 34.6,7 to call his name.

Thou shall not take the name of Yahweh thy ’elohym in vain; for Yahweh will not hold him guiltless that takes his name in vain. (Ex.20.7 – commandment 3)

Here, perhaps, is the focal point of these commandments. That it is about the name is clear. We have already seen the importance of the name in calling the people by Mosheh out of Mitsraym and it is set in the context of that return journey to Horeb (like the return journey to ‘Eden) which is a journey towards Yahweh – to the place where he is – and is accomplished by receiving and reciprocating his words/commands. This being the essence of his name, it is critical that it is performed sincerely and not with dissembling or disingenuity. The word ‘taking’ is the verb נשא with alternate meanings such as ‘bear’, ‘lift up’ and ‘forgive’ and indeed is used in the declaration of Yahweh’s name in Ex.34. The word translating ‘in vain’ is שוא and is related to the word translated ‘take’ and has the sense of falsehood and vanity. If we shift the axis of the kaporeth to a vertical one instead of a horizontal one we can see that reciprocal revelation can be seen not only as a friend speaking to another but as an ordered relationship of dominion. That is, the one above reveals to the one below. The one below lifts up back to the originator. If this is done falsely then any reflection of that name is false/vain. The obvious trajectory of the argument is that failure to keep these commandments will result in the vanity of attempting to show Yahweh in ourselves without subjection to his word.

Remember the sabbath day, to keep it holy. Six days shall thou labour, and do all thy work: But the seventh day is the sabbath of Yahweh thy ’elohym: in it thou shall not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days Yahweh made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore Yahweh blessed the sabbath day, and hallowed it. (Ex.20.8-11 – commandment 4)

One of the issues with lifting up Yahweh’s name vainly/falsely is that there is a significant stress in the name on the future and in these two commandments (4 and 5) we begin to see the reality of this revelation. The idea of the sabbath day is to look back to the seventh day of creation but it is also clear that this seventh day of creation is anticipatory of a rest to come. (We will look at the idea of anticipatory manifestation in more detail in the future.) The writer to the Hebrews is clear that when the children of Yisra’el entered into the land they had not achieved that rest. This is because they had not ceased from their labours. A cessation of labour and an entering into rest rely upon ceasing to strive, in this age, against the flesh, to cease to struggle to manifest the name of Yahweh in ourselves and for it to be no longer a battle. As such to observe the sabbath is not only to look back but also to look forward to a time of true rest when the reconciliation of man and ’elohym has been fulfilled.

Indeed, if we see these statements more as factual observances of the future rather than commands in the present then we can see a certainty of prophecy fulfilled. In this case we might consider who the ‘thou’ (singular) is that these statements are addressed to. Is it a personal unto/unto interaction with any given member of the children of Yisra’el or to Mosheh (to whom these words were given and in whom were the people) or to the future mediator of the new covenant, Iesous.

Again, although most of the statements concerning the sabbath are in the positive, one negative stands out – thou shall not work.

Honour thy father and thy mother: that thy days may be long upon the land which Yahweh thy ’elohym gives thee. (Ex.20.12 – commandment 5)

In Ephesians 6.2 it says that this is the first commandment with promise because it comes with the promise of long life, figuratively age-lasting life, as an outcome of obedience to that command. It is also a command that comes with no negative. If Yahweh is a father to his children then this commandment hints at honouring natural parents as though they were your parent in heaven. In this sense it is a work befitting belief, it is a manifestational work, showing the belief in obedience to a natural parent as a figurative obedience to a heavenly parent. It is a kind of microcosm of the whole of the commandments. The true unto/unto relationship leads to life.

Thou shall not kill. (Ex.20.13 – commandment 6)

A completely negative statement. Life is the preserve of Yahweh. Man has no authority to take another man’s life.

Thou shall not commit adultery. (Ex.20.14 – commandment 7)

Another commandment in the negative. Again, manifestational in essence. According to the proverb ‘whoso commits adultery with a woman lacks understanding: he that does it destroys his own soul.’ (Prov.6.32). We will look at the definition of a soul in a later post but suffice it to say that true marriage speaks of the true union between Yahweh and his people at that time and place when they become him. Adultery is akin to serving other ’elohym as it involves union with another other than the spouse. A true manifestational marriage between a believing man and a believing woman fulfils the template from Genesis 2, that is the woman is brought unto the man to be a help as before him. If a man manifests ’elohym to the woman then they are living out the meaning of that true reciprocal relationship. If he/she steps outside of that pattern then the manifestation is usurped, overthrown.

Thou shall not steal. (Ex.20.15 – commandment 8)

Again a negative command. Seemingly self-explanatory. Although becoming more interesting if you contemplate these statements and prophecies directed at the greater Mosheh, the mediator of the new covenant. What was it that he did not steal? In Philippians 2 it is evident that being equal (things) with Theos was not something he esteemed as to be taken but instead to be gifted. Thus becoming equal with Theos is something none of us can attempt to achieve except by his giving us the means to become him. As we will see in an upcoming post, receiving is taking what is being offered as a gift; stealing is to take what is not being offered.

Thou shall not bear false witness against thy neighbour. (Ex.20.16 – commandment 9)

Again a statement in the negative and apparently self-explanatory. However, this is not a command to desist from lying. It has a specific application and a specific potential victim. Bearing false witness is a criminal offence in which a person stands up in a judicial context and falsely denounces the accused. This was done to Iesous by the elders of Israel. It was done to Naboth by children of Belial when ’Ahab wanted his vineyard and conspired to kill him. Needless to say, the one who fulfilled the name of Yahweh completely only bore true witness to his Lord and shepherd (a Hebrew homograph of ‘neighbour’).

Thou shall not covet thy neighbour’s house, thou shall not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s. (Ex.20.17 – commandment 10)

Again a series of negative propositions which, again, concern the neighbour. Coveting is linked to idolatry in Colossians 3.5 and so we see a return to the themes expressed earlier in the ten commandments.

In these ten commandments we see the expression of the theme of return. The reciprocating of Yahweh’s word back to him to become one with him, to become him, is the ultimate point of the return journey. We can be joined with him in a fulfilment of his covenant by keeping his word and by looking on the singular ‘thou’ who did so. This return to Yahweh, this covenant and its ten commandments, is being revealed to Mosheh, and through him to the children of Yisra’el, at the very place (Horeb) that Yahweh told Mosheh that he would return to, and where the people would worship him, as a sign that he had sent him.

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 has brought forth the people out of Mitsraym, you 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 ‘you’ 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 fulfilment 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 you will obey my voice indeed, and keep my covenant, then you shall be a peculiar treasure to me above all people: for all the earth is mine (to me): And you shall be to me a kingdom of priests, and an holy nation. These are the words which thou shall 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 (into) 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 Sinay 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, ensues. 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 fulfilment 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 fulfilment 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.