Sacrificial Love

Uncovering the Ark of Jesus

By Dudley C. Thomas Jr.

Copyright © 2014

Dudley Charles Thomas Jr.

All Rights Reserved

May be quoted in other works; may be used freely in all non-profit, non-commercial gospel endeavors provided the content is not altered.

All Scripture references are from the Authorized King James Version of the Bible unless otherwise indicated.

Email: Year601isHere@Gmail.com

First Edition

Sacrificial Love (SL) Series: Book 1

Watch for other titles in this Series.

Dedication

The Father above is Sacrificial Love himself. By example, the Lord Jesus Christ taught us the way of sacrificial love. The writer dedicates this book to the untold thousands who have learned this way and have then given themselves unto the end in sacrificial love. These are the rods that Jesus, as Jacob, peals the skin off, thereby revealing the pure hearts beneath. He then places them into the watering trough of the Church, where they show us the way to produce in like kind. Jesus as Jacob, places them in the “gutters”, which are the kings “Galleries” in Song of Solomon. In the heavens, they are the great cloud of witnesses. On earth, Voice of the Martyrs (VOM) honors them on the Gallery of Martyrs.

TABLE OF CONTENTS

THE TESTIMONIES

THREE STORIES IN ONE

THE HOLY SPIRIT

CHRIST IN YOU

THE ORIGINAL SIN

CALLED BY MY NAME

THE NAME OF THE LORD

THE HOLY NAME

THE ANOINTING OIL

SAMUEL: THE LEFT HAND

JACOB AND THE SHEEP

THE BEAM IN YOUR EYE

THE TENSES REVERSED

CLOSING THOUGHTS

APPENDIX-1 TABLES

THE TESTIMONIES

Intro

What can man say about the Creator of the universe? Who is this lover of our souls? How can it be that he is Sacrificial Love himself? Why would the Majestic One of Heaven come down to dwell in the tents of mere men? When will we really understand this God of all intelligence? Where does he reveal himself?

Before beginning, the writer asks that the reader read the book in its entirety before possibly concluding that the writer has disconnected from reality. There are many who will quickly assist one in pointing the finger at the writer. It is nothing if one judges the writer. It is everything, if we, by our judgments, judge ourselves unworthy to receive the truths in God’s word. The following testimonies are true.

Noah’s Ark Testimony

In 1979, the writer served as a Sonar Supervisor onboard US

Nuclear Submarines. Sonar Supervisors carried a Top Secret clearance. Sonar Supervisors routinely reviewed classified documents, since they had to stay informed of potential threats as well as certain technology advancements that they may face. Some Intelligence documents included technology advancements outside of those necessary to perform submarine operations. Certain vessels and individuals stayed on distribution lists, where they periodically received Intelligence Journals related to Science and Technology.

Toward the end of 1979, the writer was on a submarine that received a Tactical Emergency Action Message or an “EAM.” As a note, an EAM

only occurs during tactical situations. This occurs when the submarine receives orders to prepare to engage in war. This was the only EAM that the writer had experienced. It was routine to receive a “Man battle stations missile for WSRT”

message. A “WSRT” is a “Weapons Systems Readiness Test.” These simply keep you at top performance. Upon receipt of the EAM, an immediate scrambling occurred in operations compartment upper-level. This is where the “Officer of the Deck”

gives operational and tactical commands. This writer was on-watch as Sonar Supervisor when the Ratio room across the hall received the EAM. Those present were convinced that the U.S. was preparing to engage in war with an enemy. The message was somewhat cryptic and a second message had to follow that would validate the first message. The Officer of the Deck initially called out a “Man battle stations missile.” However, the missile compartment on-watch personnel asked for clarification as to whether or not this was a “Weapons System Readiness Test” (WSRT). He shuttered in anxiety. A stressful series of discussions ensued. The submarine was at battle stations with no clarification. There was no second message, but the submarine crew was in hot standby. It was confusing and frustrating beyond measure. Some non-command related information came in indicating that the Russian military had entered in Turkey from the Ararat region. A stand-down message eventually came in with no clarification. The actual issuing of this EAM as well as other EAMs that followed is now public knowledge. It is available on at least one Government website. The “official story”

is that there were computer glitches that led to the issuances of the EAMs. The Intelligence Community calls “official stories”, “public consumption.”

Let us hold the story and interject a point of clarification. The writer previously recorded a video, which several parties simultaneously placed on YouTube. In that thirteen-minute video, several statements were made regarding the intensity of the situation resulting from the EAM. One statement made was that the submarine was waiting for a “release to fire.” That statement is incorrect. The submarine was not at “1SQ”, where the keys are inserted and launch systems are online. This is because the radio room never received the second validating message. Military personnel requested that the writer remove or change the video to reflect accurate information. An agreement was made to pull the video off YouTube and replace it with a corrected version. This testimony constitutes the corrected version. Other individuals, who were on the submarine, contacted this writer stating that the event never occurred. This is primarily because the Submarine was not at “1SQ.”

The missile technicians onboard would have known if the submarine was in that condition. However, as previously stated, the intensity of this situation was in operations compartment upper-level. Those without a need to know were not informed of the details. Some of the crewmembers were aware of something going on, but they were not pulled into the circle of conversation. The intent of the video was to spark interest in a Senate investigation into the events surrounding the Ararat incident. The writer is prepared to testify before a Senate hearing.

Continuing with the story, sometime after arriving back in port, the writer obtained a newly released Intelligence periodical. The Intelligence Journals were exciting and informative. One never knew what would show up in a journal. It was always fun to read what the Intelligence Community was discussing. The journals also seemed to be a venting ground concerning issues of debate. This particular journal was rather large. There had to be lots of good reading here. Upon opening the cover to the table of contents, the words, “NOAH’S ARK” glared out. There was a rather large section dedicated to Noah’s Ark.

The journal detailed a series of events where the Russian military entered Turkey on the northern border. They established several bases of operations. It appeared that they were preparing for a considerable level of military engagement. This was concerning to the US, since many years of effort had been expended to ensure good relations with Turkey. It turns out that the larger operations involved activities in Turkey and in Afghanistan. While there, a series of communications ensued between the commanding Russian General in Turkey and the Russian Command back in Russia. The communications involved an object found by Russian satellites on Mount Ararat. The Russian satellites were focusing heavily on the region since they were conducting military operations there. The satellites found what appeared to be a ship on the top of Mount Ararat. As high-resolution information came in, the Russian Military Scientific Community determined that the warm summers had unearthed, what appeared to be, Noah’s Ark. They had no other explanation for a large ship resting on the top of the mountain. The Russian leadership found themselves in a quagmire concerning what to do. The commanding Russian General on the ground gave up on the Kremlin and made a command decision to remove the Ark. Later, when confronted by the Kremlin for this decision, he responded with, “Our ideology could not afford the proof of the existence of a God.” Based upon that decision, he employed military forces positioned for other operations to extricate the Ark.

They employed a cable system from a lower level, where the helicopters could carry a payload, up to the 17,000-foot level, where the main part of the Ark rested. Teams photographed every step of the operation. The top of the Ark was mostly exposed and intact. The Ark was broken into two main pieces. The larger section was on the top of the mountain. The break in the Ark fully exposed the upper level of the ship. A section of approximately ten livestock stalls was exposed and partially thawed on the starboard side. A large enclosed room filled the center of the top floor. The Ark itself appeared in amazingly good condition considering the age. All of the wood was very dark or black. Teams measured and marked sections for removal. A line of soldiers stood along the cable system, where they assisted in the hoisting up of ice cutting saws. The saws were very large. Teams employed the saws, where they cut the Ark into blocks. The soldiers then assisted in the lowering of the numbered blocks. Helicopters positioned at the bottom of the cable system, awaited their payloads. Teams loaded the helicopters, which then flew to a location in Russia, where teams placed the blocks in a large facility.

Initially, the cover of the Ark was mostly intact. Teams stretched lines forming grid patterns across the top. The teams with the saws cut along the lines. The operation had the appearance of removing gigantic ice cubes from a ship sized ice tray. The writer is not sure of how many levels that they removed. They removed the top. They then removed the top floor.

Anything beyond that, the writer is not sure of. The journal stated that the Russians removed the entire Ark located on the top of the mountain.

The lower piece of the Ark rested at the 14,000 to 14,500 foot level. It protruded out of the side of the mountain. They assigned a team to remove the lower section. The bow of the ship protruded out onto a ledge.

However, there was no easy way to get to the ledge. The team managed to run a cable from a higher level down to the ledge. The cable run was diagonal and very unstable. There were a number of lives lost in that operation. Before they were able to begin cutting, a very intense summer snowstorm came in unexpectedly. The Russian military fled the mountain, leaving the lower piece of the Ark in place.

Back in Russia, teams repositioned the numbered ice cubes back into their gridded positions. Scientific teams paid particular attention to anything with writing or that carried the appearance of technology. Since the operation drew intense interest from the United States, in an act of benevolence, the Russians seemed to look the other way as their teams fed spies with samples from the Ark. The U.S. Military Scientific Community analyzed all of the samples. They performed complete chemical analysis on the samples. The Intelligence Community posted pictures of the samples and their chemical makeup in the journal. Scientists analyzed the wood from the structure and found it to be extinct. They analyzed fecal and fodder samples. The journal contained many pictures of the operation and of the samples. U.S. satellite images of the Ark, overlaid with dimensional grids, revealed the size of the upper structure. The journal contained quotes from the Old Testament book of Genesis, where personnel matched the size of the Ark listed with that of the satellite pictures. The U.S. Science and Intelligence Communities completely agreed that this was, in fact, Noah’s Ark. There was not a single documented statement contrary to that position.

The massive size of the Russian operation was quite amazing.

Additionally, the intense interest shown by the U.S. in the operation was just as amazing. The writer was not religious and did not care about an old ship.

However, the thought of a large ship sitting on top of a 17,000-foot mountain was seemingly beyond reason. After pondering the confusing nature of the whole incident, the writer went on about his business.

Sometime later, the next issue of the Intelligence Journal arrived. The writer was, once again, amazed at the reading. The Ark story appeared to be turning into a “Soap Opera.” The documented series of events kept expanding. It appears that a U.S. Senator showed a few of the Ark pictures to a group somewhere. The writer does not recall what the setting was for the group meeting. The pictures brought great upset within the Intelligence Community. The moment the Russians realized that a leak had occurred, they performed a massive cleanup. This involved everyone in the operation. Wars serve many purposes. As part of the cleanup, many of those involved in the removal operation on Ararat may have found their end on the front lines of the Afghan war. Additionally, the U.S. Intelligence Community lost a considerable number of personnel assets. A considerable number of U.S. assets were lost in the cleanup as well. The journal included comments regarding the lack of understanding that the House and Senate consistently displayed regarding the necessity of secrecy in intelligence matters. The journal stated that the House and Senate regularly put assets at risk through their loose tongues. The level of venting recorded in the journal was surprising.

Happy Birthday

One could have called the writer a doubting Thomas. He saw so much growing up that he had no respect for those who claimed to be

Christian. The Lord called his father to be a jungle missionary pilot when his father was seventeen. Everyone told him to be quiet and wait until he was 25.

He fell away and became an alcoholic. The writer hardly ever saw him growing up and the weekend before he was to come and pick him up for a camping trip, his father died in an auto accident. The writer never knew a father's love.

Over time, the writer became indignant toward religious people. By the time of the Ark incident, he was somewhat ruthless in his dealings with serious Christians, as in the story that follows. There was a young “Christian” man onboard the submarine. For his birthday, the writer, along with a few others who were eager to help, bound and gagged him with duct tape. They did not openly do this because he was a Christian, but because he was “easy pickings.” The writer then carried him like a suitcase around the various stations of the submarine asking for suggestions as to what to do with him. Then, just the right suggestion came. “Throw him under the Commanding Officers (CO) bed.” The writer had not heard such a good idea all day. Those involved quietly eased around the submarine and made their way up to the CO’s stateroom. They then threw him under the CO’s bed and went about their

business. After struggling for some time, the young man managed to get a foot up to the microphone button, where he keyed the intercom to the Wardroom, where the CO was dining. Since the intercom indicated that it was the CO’s stateroom calling, an immediate security alert ensued. The Security Alert Team or SAT was called out under specific protocol. The writer, being on the SAT, was armed and standing in the Wardroom when crewmen un-gagged the young Christian man. His first words were, “he did it”, and then, “they did it”, meaning the sonar team.

Since the sonar team was the only armed group in the Wardroom, for a moment, one could have heard a pin drop. The team was immediately disarmed. The Executive Officer (XO) began writing a report. At this point, things were looking very, very bad for the writer. Fortunately, as they peeled the duct tape off the young man’s tennis shoes, the tape peeled the front of his tennis shoe off as well. This exposed his toes. Now exposed to freedom, his toes suddenly wiggled as though gasping for air. This was too much for the CO. He turned his face to the wall and began laughing. After a few moments of

attempting to regain his composure, the CO turned to the XO and said; “That will not be necessary.” The writer thought to himself, yes, saved again.

The Conversion

In the spring of 1980, the submarine went into the Newport News, Virginia shipyard. While there, the writer enjoyed watching the stars, which was one of his hobbies. One night, he set up his telescope, where he studied all of the planets of the solar system, which had gathered in the same quadrant at the same time. This would not occur again for many years. He was not much of an amateur astronomer, but he did gain pleasure from observing the stars. Suddenly, it hit him. There had to be a God! Everything was too perfect.

The dynamics required to create and maintain a life-sustaining atmosphere suddenly exploded beyond his imagination. This thin skin of atmosphere was on the only known living planet. We were on that planet. He pointed his finger into the sky and said; "I know that you are out there. If you will reveal yourself to me, I will follow you for the rest of my life.”

The next day, the writer was in the sonar room, also called a shack, overseeing the removal and installation of equipment by the shipyard workers, when a young shipyard worker came into the shack whistling. As a note, whistling was somewhat shunned by submariners. He looked around and said; "Are there any Christians in here?" The writer grabbed him by his

collar around his neck, pushed his face against the young man’s face, and growled at him. To this, the young man responded; "Guess not." He

then turned and walked out of the sonar shack.

For the next few days, this young Christian man became an unbearable nuisance, witnessing about Jesus non-stop to sailor and worker alike. Finally, a rather large shipyard worker had put up with enough. He grabbed the young Christian, pulled him into the electronics space up front, and proceeded to pound on him. The writer pulled the big worker off the young man.

The lad jumped off the floor wiping off his face and said; "Why did you do that? Why did you save me?" To this, the writer had to think. He did not know why he saved him. The young man really was a miserable nuisance. The writer said; "I don't know.” To this the young man snapped back;

"Well, I do", and said; "You saved me and I am going to share

something that will save you." Continuing, he pointed his finger at the writer and said; "If you will repent of your sins and ask Jesus into your heart he will come in and you can then follow him for the rest of your life.”

This completely unnerved the writer. Here is this lad, just getting his wits back, and without skipping a second, he witnesses to the writer with the very words that the writer had said to God.

For the next two weeks, the writer struggled within himself.

The concept of a living God that desires a relationship with us, as individuals, was just too much. He finally arrived at the conclusion that this had to be God answering his request. That night, the writer said; "God, I believe that this is from you. So, Lord Jesus, I repent of my sins. I will follow you the rest of my life. Please reveal yourself to me.”

The next morning, he woke up at 4 A.M. and prepared to drive to the shipyard for Sunday duty. As he walked through the living room, something grabbed his feet and he could not move them. He tried again and still could not move them. Suddenly, it felt as though two hands grabbed his head.

The two invisible hands slowly turned his head toward the bookshelf where a dusty white Bible sat. This was a gigantic family Bible. Its only purpose up to that point had been as a sleeping pill. During sleepless nights, the writer would open this gigantic white Bible to the first page. He would then read the first words, “In the beginning God.” He would then immediately fall asleep. It was the perfect sleeping pill. This had been very comical to him. Back to the story, at that moment, while the hands held the writers head pointed at that Bible, something grabbed his eyes and they read the letters; “H,O,L,Y,B,I,B,L,E.” All of a sudden, The Spirit of God came into his body and filled him up. For the FIRST time in his life, he experienced TRUE LOVE, a Father's true love. The Spirit has never left him, no, not even for a moment, since that day. The writer could never deny the Lord Jesus Christ.

That morning, as the writer drove to the building where the submarine crew maintained offices during the overhaul, he felt like a new person. It was as though the Spirit of God had lifted a thousand pounds off his shoulders. His breath felt renewed. The Spirit of God rested within him. The feeling of the love of God was beyond his imagination. Sometime after entering the building, shipmates approached him, who exclaimed; “We have been looking for you.” He looked around, noting that the big screen projection TV was in position, and turned on. The popcorn machine was running. It was Sunday morning. The TV

preachers preach up a storm on Sunday. The writer previously loved Sunday duty.

He would stand up on a coffee table and mock the TV preachers. He would preach just like them and then, at the punch line, would fill in with his rendition of what they were really doing in the eyes of the world. Now, it was show time. He did not know what to do. Suddenly, he felt an impression. It was as though a voice from within him said, “Preach.” He reluctantly stood up on the coffee table. He began preaching like the TV preachers. At the punch line, something was different. The writer began speaking out from his heart as he told those sitting there his testimony. The listeners started yelling, “This is your best message yet.” They were laughing heartily as they eagerly awaited the expected punch line. Then, without notice, the writer began weeping as he told the listeners that this story was real. It happened just that morning. Silence overtook the laughter. From that point forward, everything was different. The writer was no longer the “party wagon.” It was all about Jesus, and his love for us. This change occurred in 1982. To this date, the Spirit of God has not left him, no, not even for a moment. Jesus is the answer.

Noah’s Ark Again

Several years later, after the writer became a follower of the Lord Jesus Christ, he shared the events concerning the Ark on Ararat in a group meeting. It was not a large group. It was in the home of a missionary.

After sharing a few minutes on the Ark incident, a man stood up and said, “Shut up for your own good.” He then said, “This is Classified.” The writer asked him if he was a Christian. To this, he responded, “Yes.” The writer then stated, “So you are aware of the Russians removing the Ark off Ararat.” To this question, the man responded with, “Yes.” The writer then asked him how he could keep secret such an important find to his faith. To this the man responded with, nothing. The writer informed him that governments routinely wrongly classify events and finds that they desire to keep out of the public eye of scrutiny. This event clearly fit within that category. The two discussed the importance of the event for several minutes. The man stated that he was in the CIA, which is the Central Intelligence Agency. The individuals who attended that meeting are still living at the time of this writing.

The writer shared the events concerning the Ark in several churches, where they simply stared in disbelief. The story was just too far out of the social norm to believe. He gave up sharing on the topic. Many years later, in 2012, he began making plans to move to South America and engage in Christian outreach to the guerilla war torn areas of Venezuela and Colombia.

While preparing for missions work, the Spirit of the LORD convicted the writer regarding the Ark incident. The impression was very strong. Now, is the time to come out with the story concerning the Ark! He called a friend in Atlanta, who works in graphics design and is prolific in internet production. The friend agreed to make a short YouTube video on the Ark incident. The writer put together a few thoughts from memory and stopped in Atlanta for the afternoon while in route to a meeting. The video needed to be short, so they shortened the original write-up. The result left some holes and some statements that needed refining, but it served its purpose. In that video, the writer asked for a Senate investigation into the Ark incident. He could not remember the exact date; since at the time of the incident, it was of no real concern to the writer. In the video, he indicated that the event occurred in 1980. This is incorrect. It had to have occurred prior to that date. The later journal publications may have come out in 1980.

A friend, who had good contacts in the Senate, offered to hand carry the video to at least one key member of the Senate. He delivered the video to the prominent Senator, who agreed to look it over. The friend of the writer requested a Senate investigation into the matter. The friend then delivered a list of requested documents to Senate support personnel. Two responses came back. The first response was, “This is not the first time that this topic has come up.” The second response was, “These documents are held by the NSA and are not open for review.”

What started out as a quick, clearing of the conscience, turned out changing the writer’s life. Within two hours of posting the video, inquiries began coming in. Ark researchers appeared to come out of nowhere.

Seemingly, countless questions ensued. Every aspect of his life was now under scrutiny. Others mocked and attempted to discredit him any way that they could.

Friends turned into foes. Things really hit home when a researcher passed around a picture of the gravestone of the writer’s father. This seemed to be going too far. Questions and mockery came from all directions for the next few months. Two Ark researchers worked with him, where they reviewed the writer’s personnel records. It became apparent that the event most likely occurred in 1979. Another researcher located the government website containing the admissions of issuances of EAMs during the time in question.

One Ark researcher flew in and met with the writer over lunch. They sat at the table discussing the event on Ararat. The researcher then shared with him of his many ascents on Ararat in search of the Ark. The writer sat in amazement as he heard several stories that seemed to immerse him into the middle of Ark research. For the first time in his life, he felt a personal connection with the Ark. Then, to the amazement of the writer, the researcher gently pulled an old Bible out of his portfolio. It was well worn. As he gently opened it up, the writer saw personal writings and marking all over the pages.

This was a well-used Bible. It seemed to be even more personal to the researcher than Ark research. He began sharing verses out of that Bible. The writer felt the Spirit of the LORD show up in that restaurant, at that table.

The writer then pointed out a few verses that stood out to him as well. The LORD seemed to be confirming the stories between the two that met that day. The writer thought, finally, someone who believes the story of the Ark incident. He left the table that day with something new. The connection with the Ark came alive within the writer that day.

This same Ark researcher later sat down with two

high-ranking retired military personnel, who remembered the Russian’s presence in the Ararat region. They recall the Russians taking other prominent artifacts from the region. Other individuals recall the helicopters flying overhead. In one event, a shepherd boy found an access into a piece of the Ark. Someone destroyed it before researchers could return to the site. We will not discuss the method of its destruction, since it could hamper further Ark research efforts.

The writer and his family then traveled to Galveston, Texas, where they spent some time helping feed and minister to the homeless. It was a wonderful time working with a street ministry. The heart of the LORD truly is in reaching those who have no hope. They then attended several conferences, where speakers promoted knowledge of the persecuted Church. The message is very clear, all believers must push beyond themselves and ask the LORD, “What can I do to help those in persecution?” Willful ignorance of what is going on around us is not good. The body of Christ is “one body.” When one suffers, all suffer.

The Visitation

The writer and family then traveled to the mountains of Oklahoma, where they decided to spend some time with a family who loves the LORD. They exemplify those who walk in sacrificial love. This is where everything changed. The writer felt drawn to the LORD like never before. It was a feeling of hunger beyond imagination. It was a hunger to find that closer walk, where he could hear the LORD’s heartbeat. He decided to ascend the mountain and worship the LORD with the book of Song of Solomon for one month. Two weeks into just worshipping and loving the LORD, it happened. A voice spoke to him and said, “Listen.” As he listened, he could see the form of something off in the distance standing upon a mountain. The form leaped across to another mountain.

As he leaped, the ground beneath him literally shook. The form leaped from mountain to mountain, shaking the ground beneath him with each leap. The form leaped to right in front of the writer, bringing with him a minor earthquake.

The ground shook beneath the writer. The form was invisible, but visibly present. The form settled upon him. The writer felt the presence of the LORD

like never before. It was as though new life and intense awareness came upon him.

The Spirit of the LORD began speaking in ways that the writer had never experienced before that day. The voice said, “Go back to the Hebrew text.” He gathered his Fujitsu tablet computer with three eleven-hour batteries and ascended the mountain. The Spirit of the LORD began showing him that the Hebrew root words hold the Mysteries of Scripture. The LORD showed him an easy way to distinguish roots. Each Hebrew character is alive. Each root consists of one or more characters that tell their story as they ascend through the Tanakh. The writer has seen open visions of the Hebrew Characters dancing before him, where they ask, “Choose me, will you let me tell my story today?”

The word of God is alive! It is a living, breathing DNA for life. Each day, the writer sat under a tarp upon the mountain from early hours until evening. On any given day, he learned more by the Spirit, than any amount of study could deliver. Then, as though this lacked intensity, the LORD then sent two angels to assist in the learning process. They began speaking in both ears at the same time. The writer worked during the day and then dreamt the next day’s

assignment during the night. It was common to be working on four to nine roots at the same moment. This is because of the way that roots interweave together like a DNA. The angels quickly became frustrated with the writer’s lack of perception. One night, an angel sat in front of him, literally pulling on his own hair. The angel was so frustrated with the writer. The next night, the Lord Jesus came into the writer’s room. The writer felt so humbled since he knew that he had failed to learn fast enough for the angels. The Lord Jesus

approached and reached out his hand. The writer fell to his knees to kiss the hand of the King. The King pulled the writer up and grasped his hand to shake hands. The writer was surprised beyond reason. He was such a failure and yet there was so much love from the King. From that day forward, the writer began understanding the mysteries. Love himself is the key. We must come as a little child, where we see the simplicity that was always there in the text. It is now eighteen months later. The Spirit is still speaking. It is time to write. This volume barely touches the surface of the mysteries. There are seemingly thousands of mysteries. They all weave through the Ark of Jesus.

The Other Arks

The Old Testament, referred to hereafter as the Tanakh, tells historical stories surrounding physical Arks. First, there is Noah’s Ark. Secondly, there is Joseph’s “coffin”, which is a different word for “Ark.” Thirdly, there is the Ark of Moses, which spells like Noah’s “Ark.” Fourthly, there is the “Ark” of the Covenant, which is the same word as “coffin.” The fifth Ark is Jehoiada’s “chest”, where the priests placed the money or silver. “Chest” is the same word as “Ark” of the Covenant or as “coffin.” All of these Arks connect with historical events. In the spiritual contexts, all of the Arks represent the Ark of Jesus. They all overlay, where they provide a multi-dimensional picture of the Ark of Jesus. Let us look at a verse in 1 Samuel.

“And he smote the men of Bethshemesh, because they had looked into the ark of the LORD, even he smote of the people fifty thousand and threescore and ten men: and the people lamented, because the LORD had smitten many of the people with a great slaughter.” (1 Samuel 6:19) In this story, the LORD smote those who looked into the ark of the LORD, which was the Ark of the Covenant. This verse carries multiple fulfillments. The first fulfillment occurred during the natural historical story above. The people in the story physically took off the top of the Ark and then looked inside. They physically died. The next fulfillment was with those of the Russian military. They first took the physical top off Noah’s Ark with ice cutting saws. They then looked inside of the physical Ark. Unfortunately many or all of them may have died physically, because of the cleanup.

In 1 Samuel 6:14-18, when the Ark is in Bethshemesh, it is in the field of “Joshua.” “Joshua” is the Hebrew word for “Jesus.” It is by the great stone “Abel.” In the garden, Abel’s brother slew him because his deeds were righteous. Jesus’ own brethren slew him because his deeds were righteous. Jesus is the great stone that the builders rejected. In the spiritual context, those who look into the Ark of Jesus die as well. This is where the old person dies. The things seen and experienced in the Ark of Jesus kill the old person. The new man or New Creature is then free to come forth. When we step into the presence of Jesus, change occurs. We cannot remain the same in his presence. Those things that offend him must go. The LORD is a consuming fire. Everything in his presence must be holy. When we come into his presence, his Holy Spirit becomes a fire that burns away all that offends. Only then can we walk in the same love that Jesus walked in when he paid the price for redemption.

The Ark of the Covenant, which is the Ark of the testimony, contained the golden pot of manna, the two tables, and Aaron’s rod that budded. This word “Ark” (ארנ ) consists of the two Hebrew roots translated elsewhere as “light” (אר ) and as “conception” (רנ/הרנ ), respectively. “Ark” spiritually renders as “the light of conception” or as “conception in the light.” The Ark of Jesus is the place where new birth occurs in the light. In the natural, the “pot” may have been a container pointed at the top, representing a thorny vessel. In the spiritual, the “pot” represents new life. This could indicate new life to the thorn bush, meaning us.

The Hebrew character ‘tsade (צ ) first occurs in root word form as the “command” of God in the garden. In Genesis 2:16, the LORD God “commanded” (יצו ) the man concerning what trees he could eat. In the Ark, the “pot” (צנצנת ) consists of a double use of the two Hebrew characters ‘tsade (צ ) and ‘nun (נ ). This represents two commands of new life. The pot or vessel represents the two great commandments, and this pot bears the manna of Jesus. Many Jewish Rabbis believe that the first table bore the commands relating to the LORD. They also believe that the second table bore the commands relating to man. The two tables represent the two great commands. Today, they reside within fleshly tables of the heart.

In Numbers 17, rebellion arose against the LORD, which included murmuring against Moses and Aaron. Moses placed the twelve rods that represented the twelve tribes’ authority before the Testimony. In verse 5, the LORD will only approve the rod that shall “blossom.” Moses placed Aaron’s rod before the Testimony, which represented the tribe of Levi. In verse 8, Aaron’s rod “budded” and brought forth “buds”, and bloomed blossoms, and yielded almonds. Moses then placed Aaron’s rod before the Testimony as a token against the rebels. This would take away their murmurings against their fellow man. Aaron’s rod became the symbol of the LORD’s authority and acceptance. It became the “token”, or as translated elsewhere, the “mark.” Aaron’s rod then resided within the Ark of the Testimony.

What was it about this “blossom” in verse 5 that made it stand out? The word “blossom” in verse 5 is the same verb as “budded” in verse 8. Aaron’s rod met the LORD’s requirement. In verse 8, the Hebrew word for “budded” is “perach” (פרח ). “Perach” consists of two roots. The first is the word “periy” (פרי ). This translates as “fruit.” This is where we get the English word “puree.” It is the “meat of the fruit.” The second word is “ruach” (רוח/רח ), which translates elsewhere as “Spirit” in over two-hundred locations. Therefore, “perach” is the “fruit of the Spirit.” (See Table-1 [T1] and Table-3 [T3]) Galatians 5:22-23 lists the first fruit of the Spirit as “love”, which is the Greek word “agape.” This is sacrificial love. The LORD himself is “agape” or “sacrificial love”, as in 1 John 4:8. Therefore, anyone who does not produce the “fruit of the Spirit”, beginning with sacrificial love, forfeits the LORD’s acceptance. Sacrificial love silences rebellion against God’s authority and murmuring against our fellow man. It is how we reverse the curse. In the garden, the first family rebelled against the LORD and slew their fellow man. We do the opposite of the rebellion in the fall. We lay down our lives instead of lifting them up unto rebellion against the LORD and standing against our fellow persons.

Aaron’s rod also “bloomed” (יצצ ) “blossoms” (ציצ ). In Paleo Hebrew picture form, the words “bloomed” and “blossoms” are the same word. In Biblical Hebrew, they are a verb and a noun, respectively. They each consist of a double use of the character ‘tsade (צ ). This represents the two great commands. The fruit of the Spirit blooms the blossoms of the two great commands of love. We love the LORD our God with all of our hearts, and all of our souls, and with all of our minds, and with all of our strengths. We then love our neighbors as ourselves.

Incidentally, this double character ‘tsade (צ ) occurs earlier in Numbers 15:38-39, where the LORD tells the children of Israel to put “fringes” (ציצת ) on the borders of their garments. The root in “fringes” is the double character ‘tsade (צ ). In verse 39, the LORD tells them to place the “fringe” on their border so that they will remember all of the commandments (מצות ) of the LORD. They will remember them because the word “fringe” consists of a double command. Additionally, the word “fringe” ends with the Hebrew character ‘tov (ת ). The ‘tov (ת ) in Paleo or early Hebrew form is the picture of a cross (t). We will remember the two great commands at the Cross of Jesus. The Cross is where the Ark door opens in his side.

In verse 39, the word “commandments” (מצות ) consist of two roots. The first is the noun “unleavened bread” (מצ ). It is also a verb, occurring as “drain” or to “wring out”, which is to be unleavened, unfeigned, or pure. Therefore, “unleavened bread” is “pure bread.” This “unfeigned bread” has no impurities in it. The Second root is the “command” (צ ). The last character in the word “commandments” is the ‘tov (ת ), which changes it to plural in number. It is the cross (t). Therefore, “commandments” spiritually renders as, “The unleavened commands at the Cross” or as “The pure commands at the Cross.” The two great commands are love. Therefore, “commandments” renders as “Pure love at the Cross.” This is also “Unfeigned Love at the Cross.” This is what the LORD tells us to remember. This agrees with what the apostle Peter said.

“Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently.” (1 Peter 1:22) The “commandments” are our unleavened bread. They consist of the commands of pure or unfeigned love at the Cross. Every redemptive root word in the Tanakh follows a similar progression to the Cross. (See Table-4 [T4] and Table-5 [T5]) Malachi 4:2 says that the sun of righteousness will arise with healing in his “wings” (כנפ ). This refers to Jesus. The two different words occurring as “fringe” and as “border” (כנפ ) in Numbers 15:38-39, both translate elsewhere as “wings.” In Mark 5:25-34, a woman with an issue of blood touched the hem or border of Jesus’ garment and became whole. This is the same border or wing that the children of Israel are to wear. Outside of touching the border of Jesus’ garment, the vast majority of New Testament occurrences of the word translated as “whole” translate as a form of “saved.” There is a connection between us touching Jesus and salvation. There is also a connection between us touching the two great commands and becoming whole. The woman had the issue of blood twelve years. When rebellion arose against Moses and Aaron, the twelve tribes put their twelve rods up against each other. Only Aaron’s rod budded and bloomed blossoms. The root of “Aaron” (אהרנ ) is “ark” (ארנ ) with the character ‘he (ה ) inserted into it. “Aaron” renders as the “bearer of the light of conception.” Only those inside of the Ark of Jesus, like Aaron’s rod, can bear light. As we bear the light of Jesus, we produce the fruit of the Spirit. The fruit of the Spirit comes alive as we lay down our lives in sacrificial love for the LORD and for others. This is because the two sins in the garden were against the LORD and against our fellow persons. We reverse the curse. We do the opposite of what Satan did. We do the opposite of what the first family did. Jesus showed us the way. The way is sacrificial love. We become like Jesus. We die to self so that others might live. This is where we get our angels “wings” back. This is where we see the miraculous.

Aaron’s rod also yielded “almonds.” The bowls of the candlestick that held the oil for light were like “almonds.” “Flowers” surrounded the almond bowls containing the oil. This word “flowers” is “perach” or “the fruit of the Spirit.” The fruit of the Spirit comes forth from the oil of the Spirit. Then the light shines forth within the fruit of the Spirit. The text actually reads “of almonds.” The two root words that make up “almond” (שקד ) reveal the intricacy of the working of the Holy Spirit. “Almond”, as a verb, occurs in Jeremiah 1:11-12, where Jeremiah sees the rod of an “almond tree” (שקד ). The LORD then tells Jeremiah that he will “hasten” (שקד ) his word to perform it. The word “hasten” is the verb form of “almond.” This is an example of the LORD revealing the link that connects the parts of speech in Biblical Hebrew. The LORD will “hasten” to perform his word in the vessels that bear the light of Jesus and are full of the oil of the Holy Spirit. The fruit of the Spirit comes forth as a beautiful flower as we live in the two great commands. The light of Jesus shines forth from within us. This is where we live and thrive in the Ark of Jesus.

(22) “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, (23) Meekness, temperance: against such there is no law.” (Galatians 5:22-23) Let us look at a verse where Noah removes the cover from the Ark.

“And it came to pass in the six hundredth and first year, in the first month, the first day of the month, the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and, behold, the face of the ground was dry.” (Genesis 8:13) Historically, Noah uncovered the physical Ark in the 601st year of his life. In our lifetime, the Russians uncovered the physical Ark, making this the second uncovering. This is prophetic. Events occur in order. The natural events occur first. Then, the spiritual events follow. Let us look at a verse that testifies to this.

“Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.” (1Corinthians 15:46)

Spiritually speaking, Noah uncovers the Ark on the 601st year. The 601st year is 6010. This is 6010 years after creation. This equates to around 2010 A.D. The sign occurred in the stars on Rosh Hashanah 2011. The 601st year begins the evening before the morning of the seventh day. It begins in obscurity. Believers around the world are beginning to see the spiritual contexts within the Hebrew text of Scripture. Welcome to the seventh day.

THREE STORIES IN ONE

The

fundamental question is, “What are we looking for?” “What are we seeking?” Are we seeking the truth? Are we “really” seeking the truth? When we hear something new, our first reaction may be snap judgments because we are not sure if it will fit with everything we have previously learned. At that point, we shut our ears. Our challenge is will we first take an objective approach to what appears to be new information. Afterward, we can subject it to detailed scrutiny. At this point, we should stop, take a break, and re-approach the Scripture as a little child. For just a short time, let us take a fresh look at scripture through a different set of eyes. What we are after is “Jesus talk.” Does the information provided reflect how Jesus spoke or not? This relates to the question, “What would Jesus do?” At first, the things written here may seem impossible, but as we continue, the evidence begins to stack up. It ultimately stacks up very high. At the end of the day, we are looking for “Jesus talk” and not “Church talk.” Ultimately, “Church talk” should line up with “Jesus talk.”

Remember what Jesus said; “It is the Spirit that quickeneth; the flesh

profiteth nothing: the words that I speak unto you, they are spirit, and they are life” (John 6:63). Let us be open unto the end and then draw our own conclusions.

God Creates a Book

Organization does not occur of itself in nature. Laws of physics are well defined. However, they do not include organization. There are no laws of physics that cause organization on their own. Applying energy results in less organization. Applying lots of energy ultimately ends up breaking down the atomic structures. Atomic structures then become less stable and less organized in their lower states. The laws of physics testify to the need for organization, but they are powerless to provide it.

Organization requires intelligence. This is Organization 101. Intelligence employs power or energy to organize. The level of organization achieved is a function of the amount of intelligence applied to the use of energy. A system is an organized group of functional elements designed to achieve a specific purpose. There are no systems without intelligence.

Consider the intelligence of the God of Creation. All energy is subservient to his omnipotence. He created the worlds. He created all that exists. All things hold together by the word of his power. Consider God’s omniscience. He applies his intelligence in a manner that causes creation to operate perfectly. The human body has a myriad of systems and subsystems that keep 100 trillion cells operating without incident. Each one of those cells contains more technology than all of man’s efforts combined have. Within cells, thirty two thousand different gene structures each create a specific type system, and all of this starts with a single living cell. 100 trillion atoms operate at the speed of light without incident within each cell. Each atom consists of a myriad of sub-atomic particles. The resulting level of organization achieved in the human body testifies of intelligence far outside of man’s imagination. There are 100 trillion angels around the throne of God in heaven according to Revelation 5:11. Maybe 100 trillion angels operate without incident. Maybe God likes that number as a symbol of accomplishment in everything he does. We see God’s extensive use of intelligence in everything he does. It is his signature of infinite intelligence.

The God of creation and of infinite intelligence created a book for humans, called the Tanakh. Just as the human body has many levels of systems that work together the Tanakh should have functional levels as well. Is this God of all intelligence satisfied with simply giving us historical stories and teachings from which we draw moral imperatives? Is he satisfied with planting a few prophecies to help us see the plan of redemption? This would leave the Tanakh lacking his signature of infinite intelligence. Since God does not change, we must consider the probability that he applied the same level of intelligence in the creation of the Tanakh that he applied in the creation of the human body.

The Natural then the Spiritual

In the first century A.D., the religious leaders clearly defined teaching for the Jewish people. The Scribes and Pharisees could explain every detail of the Law of Moses. The Pharisees memorized historical stories and recited them regularly. They provided detailed instructions concerning morality. The Pharisees had perfect understanding of the Tanakh, or so it seemed. Then, one day, one man challenged all that they understood about the Tanakh.

Jesus appeared in the synagogues, and immediately began speaking in a manner not understood by the trained religious leaders. A large part of Jesus’ ministry involved casting out devils. Jesus taught spiritual teaching on dealing with the devils. No amount of human effort or human ability could help them perceive what Jesus was teaching. He said that they had to eat his flesh and drink his blood. He went on to say that, his words were spirit and life and that the flesh counted for nothing. Jesus’ speech was outside of the realm of natural understanding. Jesus’ teaching was spiritual in nature.

There were over three hundred prophecies in the Tanakh predicting Jesus’ coming. How is it that the Pharisees could not discern who he was? What about the rest of the Tanakh, where those prophecies were weaved into the text? Was there something there that they did not see? Jesus would speak from the Tanakh and then provide a spiritual teaching. Why did Jesus speak in a spiritual manner, expecting people to understand it? Was this a new teaching or is it an existing teaching weaved into the Tanakh in subtilty where the natural man cannot see it?

It was not until after the resurrection of Jesus that the disciples began to understand Jesus’ manner of speech. They began to preach after they had received the Holy Spirit. The disciples could then communicate those same spiritual teachings that Jesus had taught. They recognized the power of the Holy Spirit operating in their lives. The Spirit would teach them what they needed to know. They could perceive the spiritual teaching in the Tanakh that the Pharisees never saw. The Holy Spirit would then empower them to go out and preach.

The first use of clean and not clean is with Noah’s Ark. The concept of clean and not clean is a major theme in the Tanakh. The Lord showed the apostle Peter a vessel full of unclean beasts that he was to kill and eat. Peter understood this to show that the Lord was no respecter of persons. The connection between unclean beasts and persons had to originate somewhere in the Tanakh. The concept of killing and eating them obviously takes us into a spiritual teaching that must have originated in the same place. We would expect to see a considerable amount of spiritual teaching clarifying this mystery of “eating unclean people”, which Peter came to understand as converting them to Christ.

Paul spoke of the Tanakh with such authority that it is clear that he knew more than he said in his letters. He often referred to what he taught as a mystery. He even referred to the husband and wife of Genesis chapter two as being Christ and the Church. He referred to the relationship between Hagar and Sarah as an allegory of the two covenants. He then

transitioned that allegory to include a distinction between “natural Jerusalem”

and the “Jerusalem from above.” This placed the natural Jews in the same position as Ishmael and his descendants. It also made a distinction between the natural city on earth and the spiritual city, which is in Heaven. All of these teachings were spiritual in nature. However, these spiritual teachings referenced the natural historical stories in the Tanakh. Paul constantly attempted to stretch our understanding of the Scripture so that we could apply the spiritual truths to our lives.

Paul spoke of receiving revelations from the Lord. Those revelations gave him clarity of understanding into the spiritual nature in the Tanakh. Christian circles today believe that those revelations were for Paul alone as being a great apostle in that he helped lay the foundation of the Church.

However, Paul referred to others receiving revelations as well. He related the revelations to the gifts of the Spirit. Consider the possibility that some of those revelations received by Paul, where he spiritually interpreted teachings of the Tanakh, were pointing us to the spiritual nature of the Tanakh.

Paul expected believers to understand specific spiritual teachings that had their roots in the Tanakh. An example is that Paul expected believers to know that they would judge angels. Where did that come from? Paul taught that we war not with flesh and blood. Where did that come from? Believers were expected to know that they were the temple of the Holy Spirit and that they were not their own. Where did that come from? Those of us in the Church usually answer such questions utilizing New Testament references. These answers are spiritual and are good. However, the New Testament teachings have their roots in the Tanakh. Another example is that the Church understands we are not under the law of carnal commandments; however, to this day we grapple with Paul referring to the law as spiritual.

Did the Lord use Paul to act as a catalyst in that he sowed the seeds of spiritual interpretation? Paul spoke of rightly dividing the word of truth. He spoke of comparing spiritual things with spiritual. Paul many times drew a clear line between the carnal mind and the spiritual mind. He told us that the carnal mind could not see the spiritual truths in the Bible. He said that the things of God are spiritually discerned. The writer of Hebrews said that Jesus, as Melchizedek, was not made after the law of a carnal commandment, but after the power of an endless life. Paul said that the believers are epistles or letters of Christ written by the Spirit of the living God, not in tables of stone, but in fleshly tables of the heart. Paul may well have taught the Tanakh, line upon line upon line, where he explained spiritual contexts.

If so, we do not have it today because it would have been too large for circulation as letters. This could explain why Paul expected the believers to understand spiritual teachings, which had their roots in the Tanakh. He taught spiritual truths out of that same text. In summary, Paul routinely referred to the teachings in the Tanakh. Consider the possibility that Paul really did sow the seeds of spiritual interpretation from spiritual contexts in the Tanakh.

Virtually all of Jesus’ teachings were spiritual and reflected a spiritual context within the Tanakh. Jesus did not talk around his spiritual teachings. Paul would lower himself in an attempt to pull people up to the spiritual. Jesus did no such thing. It was all about the Spirit with Jesus. He focused his words unswervingly on the spiritual teachings. What if the Tanakh confirms the spiritual nature of Jesus’ teachings? This would explain why he expected the people to understand his manner of speech. In essence, it appears that Jesus was inferring; “Hey, go look it up in the Tanakh. It is spiritual.”

The apostle John wrote in Revelation 11:8 that our Lord was crucified in the great city that is spiritually called Sodom and Egypt. John is obviously illustrating a spiritual comparison between Jerusalem, and Sodom and Egypt. Unless John is introducing a fragment of a new teaching, there must be a story somewhere concerning “the great city.” This teaching is not in the New Testament. OK, up to this point, we could beat around the bush, but there is no doubt that John was referring to some spiritual teaching found in the Tanakh.

The Tanakh must hold the keys to the spiritual mysteries.

Preparing Our Eyes

Our preparation to see the spiritual contexts begins with a sacrificial love check. Without sacrificial love, we will not experience the power of the spiritual contexts. We will not feel the heart of the Father and of the Son. We will either not see them or we will play them down. The worst case is that we will despise them because they challenge our lifestyles. This would place us in a very difficult position with the LORD. Walking in

sacrificial love requires total immersion into the LORD. It draws us to ever-increasing levels of surrender. Sacrificial love is the foundation to the spiritual context of redemption. The bride in Song of Solomon recognizes that “…thy love is better than wine.” (Song of Solomon 1:2) This is saying, “God’s love is deeper than the blood he shed for us.” The bridegroom, who is Jesus, repeats the phrase back to the bride after he goes to the “mountain of myrrh”, which is the Cross. (See Song of Solomon 4:10) Jesus is saying that he has shown us “the way” and that our love must be stronger than any sacrifice we make. If we do not have “agape love” or sacrificial love, then giving our bodies as burnt offerings profits us nothing as Paul says in 1 Corinthians 13:3. However, in Song of Solomon, Jesus is confident that our “love is better than wine”, signifying that we will overcome through sacrificial love.

If we cannot walk in this path then something has cut in on us. Something has stunted our spiritual growth. We should check ourselves for a “God in a box” perspective. This is where something has limited our faith. It could be anything from the cares of this world, to the deceitfulness of riches, to other things. The other things could be our doctrines or beliefs. This is where our hearts no longer pursue a deeper relationship with God. We lose the mind-blowing perception of God’s infinite intelligence. We cease to recognize God’s all-powerful and ever-present Spirit in our lives. We lose sight of the breathtaking beauty in all creation that sings of God’s intimate and colorful involvement in our lives. Our hearts no longer believe that all things are possible to them that believe. We become satisfied with our knowledge of God. We assume that we have pretty well figured out how God relates to man. We project personal involvement constraints upon God based on where our hearts are now.

All of this occurs when our first love begins to wane.

We then slowly gravitate back to old familiar ground. This is the remnant of the old nature, which is the flesh or the carnal mind. The further we go down this path the less spiritually sensitive we become. We see less and less in the Spirit. We see more and more of ourselves. We become self-aware. We are then stuck using Saul’s eyes to find David. Saul looked intently for David. Saul never found David. David always came to Saul. Saul never once had a two-way conversation with the LORD Yahweh, who is the Father.

Saul made one request of God, who is Elohym the Son. God answered by casting the lot signifying that the old man must die on the cross. Saul could not hear the Father or the Son. When we pull back to the old ways, we lose the voice of the LORD.

Saul’s name renders from the Hebrew text as “Desire Personified.”

Saul sees what Saul desires. It is sort of like a “See food diet.” Saul is the carnal believer. Saul has no spiritual sensitivity to the LORD, so he satisfies himself with the natural. He quickly becomes too busy eating forbidden fruit to see beyond the tree right in front of him. Saul, like Satan, does not perceive sacrificial love in his heart. He does not truly understand it. This is because his heart has changed. He eventually despises its presence because it is a witness against him. In the final battle of the flesh, Saul ultimately falls upon his own sword, symbolizing that we must kill the carnal ways from the old man.

To find David we will need a different set of eyes. David’s name renders from the Hebrew text as “Sacrificial Love Personified.” David’s life is always on the altar. His personal welfare is of no concern. David talks directly with the LORD Yahweh, who is the Father, more than anyone else in the Tanakh does. David has a heart after God or the Son. David is concerned about everyone’s heart. If we lose our spiritual sensitivity, we also lose our ability to perceive sacrificial love in our hearts. We must press in to get it back. We first assess ourselves and recognize how far we have fallen. We then fall on our faces and cry out for a closer walk. We think back on the sweet times with the LORD. We meditate on the preciousness of his Spirit. We encourage ourselves to hunger and thirst after the LORD. We imagine ourselves as little children grabbing hold of his leg and saying; “Father I will not let go until I find your tender love.” This is too much for the LORD to resist. He will come. His loving presence begins to envelop us. After this fight within ourselves to overcome the old man, we finally appreciate the LORD’s presence.

We will now fight to keep the LORD’s sweet presence in us. However, the battle is not over yet. We are only half-way to victory. Our spiritual eyes are open and we are watching.

We continue to hunger and thirst for more and more of the LORD until, one day, we simply find ourselves walking in “first love.” Our first love compels us to do all that we can to further that relationship. We will then sacrifice all to keep that relationship. We cry out to go deeper still. We draw closer and lean upon the LORD’s chest. Then, in the stillness, we begin to hear his heart beat. We then feel his passionate heart. We partake of his hurt and grieving over his lover that he lost. Our hunger then changes to passion. We become passionate about pleasing the LORD and helping him recover his dearly beloved. Our love for him grows into love for them. We feel strong in our relationship with the LORD. We really know him. We have lost sight of ourselves. We have focused on the passion. We know that all power in Heaven stands focused with us. We see into the spirit realm like never before. The LORD’s love compels us. When we can stand it no more, we say, “Here am I, send me.” There is no need to count the cost. We settled it when we fell back in love with the lover of our souls. He is worth it all. There is no price too great. We gladly lay down our lives. His love convinced us to be like him. He is Sacrificial Love himself. We are alive with a passion in the Spirit. We go out walking in the Holy Spirit listening for every heartbeat. The power of the Holy Spirit dwells within us. Hell cannot stop us. We know that nothing can stop us unless the LORD allows it. We believe that all things are possible. Our eyes only see redemption. We call upon all power in Heaven to help us redeem his beloved. The old man is finished. We become like our Father in Heaven. We become like the Son. We become “sacrificial love personified.”

We are now equipped to move in faith. Faith works by “agape”

or by sacrificial love as in Galatians 5:6. Until this point, our faith lacked the ability to move mountains. Now, we will not ask amiss. The intent and attitude of our heart is finally right. The Spirit will now work with us moving any mountains in our path. The only cost is “self.” Self is already dead though. He died when we fell in love with the LORD and his beloved. Therefore, cost is irrelevant. We died. We no longer live. Christ is our life. There is no fear. Perfect agape or sacrificial love drives out fear. Whether we live or die, it does not matter. We are dead to this world and alive to Christ. We live in another realm. We live in the Spirit. All things really are possible to us now. Our hearts are properly prepared to see the mysteries hidden by the Father of sacrificial love. This is where the Father lives so our faith should come alive as we proceed.

Seeing the Spiritual

In the spiritual realm, there are two spirits simultaneously working against each other. One brings death and the other brings life. The spirit of disobedience accomplishes his purposes only through the lifting up of self. All sin in the garden is the result of the lifting up of self.

Conversely, the Spirit of Light accomplishes his purposes only through sacrificial love. It reverses the curse of the lifting up of self. The Tanakh defines the operation of these two spirits in every verse. They are in the same text as the natural historical story. They are the same words rendered oppositely, from their existing definitions created somewhere within the natural story. There are three stories in one. It is all in what we see and do not see.

The spirit of disobedience will rule in anyone who has a taste for self. The spirit of disobedience also rules the person who is without the Spirit of Light. They can discern nothing that is of spiritual redemption.

Carnal believers or those living in carnality, see too much of the spiritual fall. They are self-centered. The carnal person’s thoughts are still in judgment. They are double-minded. They have not crucified the old person.

Everything they see is tainted or unclean. They are almost useless to the Spirit of Light. The spirit of disobedience regularly employs both the unbeliever and the carnal believer, often without them knowing it.

Sacrificial love prepares us to discern in the spiritual realm. Our attitudes are set on redemption. We are not looking for judgment.

True sacrificial love does not flaunt itself. The deeper things of love are much too delicate to throw out for Saul’s consumption and treading. They are tender thoughts, near and dear to the LORD’s heart. The LORD always hides them.

We only find them within the LORD in the place where “deep calls to deep.” This ocean of love is “The Mystery of God.” “Oh LORD, help us to see the breadth and length and depth and height of the love of Christ. It passes all of Saul’s knowledge.”

The Mysteries

There are three stories in the Tanakh. Two spiritual stories reside beneath the skin of the natural historical story. The first spiritual story is how the LORD loses those he loves. The second spiritual story is how the LORD gets those he loves back. Both spiritual stories reside within the same text as the natural story. The mystery of the three stories is “the Mystery of Sacrificial Love.” This is where the LORD loses his lover from the garden and then his Son bursts open his heart in sacrificial love to get her back. The LORD hid the spiritual stories within the natural story. Let us look for the hand of unimaginable love in the statements that follow:

1. We find the mysteries that the apostle Paul referred to residing within a spiritual layer of the Tanakh. The spiritual layer is omnipresent instead of being isolated to a few prophetic verses in the Tanakh.

2. The natural historical context is the accepted view of the Tanakh. However, within the spiritual layer of the Tanakh, two opposing spiritual contexts reside in the same text. The 1st spiritual context is the fall. It is Ebal. The 2nd spiritual context is redemption. It is Gerizim.

3. Two spiritual stories reside within the two spiritual contexts. Each spiritual context carries one story. The 1st story, which is the 1st spiritual pass through Scripture, is where the Father loses his beloved. This is the process of the fall. It also includes preparation for redemption. The 2nd story, which is the 2nd spiritual pass through Scripture, is where the Son returns the Father’s beloved. This is the process of redemption. It also includes additional angles regarding the fall. The natural historical context of the Tanakh carries many stories within itself. All of the natural stories carry at least one spiritual story hidden within them. Most carry both spiritual stories.

4. A given person may fill opposing roles in the two spiritual story lines. This reversal in roles appears in the natural story, where a person fills opposing roles at the same time. Jacob’s life exemplifies opposing roles. In one role, Jacob operates in subtilty, where he takes his brother’s birthright and blessing. In the other role, Jacob wrestles with God and wins. The natural story gives us clues that a deeper story is unfolding beneath its skin. The deeper story is that the opposing roles actually occur within every verse of the natural story. The reason for the reversal in roles is that the Son must reverse the curse. Therefore, the Son must reverse every footstep from the fall. This reversal in roles lays the legal groundwork for spiritual redemption within every affected verse. The legal reversal becomes law when Jesus hangs on the cross. The weapon of choice is sacrificial love. The goal is a New Creation.

4. These two spiritual story lines read as perfect Biblical Hebrew, considering the breakout of root words. They are Spiritual Biblical Hebrew. They are “Jesus Talk.” They are also “Paul Talk.” These two spiritual stories make spiritual sense and flawlessly match with what Jesus and Paul taught. They provide the detailed roots of New Testament teaching.

6. Early or Paleo Hebrew is in picture form, where it simultaneously paints a physical picture and tells a spiritual story in childlike fashion. This picture language reveals and employs the close relationship between parts of speech. This concept is lost in modern spoken language.

7. There is an easy way to determine Hebrew root words. Each Root word tells its own story in redeeming the beloved as it ascends through the Tanakh. As the root passes through a given story, it provides clues regarding the spiritual interpretation of the story.

8. The Tanakh actually is a living, breathing, DNA for life. Each root word acts like a DNA strand, turning as it ascends through Scripture. As a root ascends the natural story, it experiences uses in the fall and in redemption. While the root ascends through verses, it turns. When the root turns to where the fall surfaces in the natural story, it encounters a series of fall related definitions. The root experiences the same sequence of events, where it surfaces in redemption. As a result, a root has within itself, two spiritual stories. The first is the story of the fall. It becomes visible through the eyes of judgment. The second is the story of redemption. It becomes visible through the eyes of sacrificial love.

9. As a root ascends, the natural context creates two generally polarized families of definitions for each root word. These same polarized definitions of roots apply to most verses yielding the two opposing spiritual contexts within the Tanakh. The eyes that we use determine which context we focus upon. Most of the Tanakh displays both contexts. Life and death exist within every verse. Those given to judgment become judges, or accusers of the brethren. Those given to sacrificial love see and experience the love of the Father. They then spend themselves helping him recover the beloved.

10. The creation story includes the natural account of physical creation and the spiritual account of the New Creation. This matches word for word.

11. The God of creation called the man in the garden, Adam (אדמ ). When he falls, God calls him “mooth” (מת ) or “dead.” When he meets the Cross, God still calls him “mooth”, but now it renders as “the mature man.” As a note, “mooth” (מת ) translates elsewhere in the Tanakh as “man.” It refers to a “man of full age”, who carries a position of maturity and dignity. The 2nd Adam replaces the 1st Adam at the New Creation. He now comes as a “fire” (אש ). Therefore, God then calls him “the price for fire” (איש ) or “the price for the Spirit of fire”, over 1,700 times. In the New Creation, the “male” (זכר ) who takes his female in to the Ark, two by two, is also the “remembrance” (זכר ) and the “memorial.” They are all the same word. This is not to be confused with the one new “man.”

12. The story of the redeeming of the woman in the garden is the most extensive story in the Tanakh. The Father, in sacrificial love, considers her act of turning from him in the garden to be “an act of youthful ignorance.” He then sends his Son to show her the way home to the lover of her soul. The God of creation has special titles for the woman he loves in the garden. The word “Adamah” (אדמה ) renders as “ground” in the natural story. In the spiritual story, the “woman” in the garden is first “Adamah” (אדמה ) or Adam (אדמ ) in feminine form and gender 230 times. “No, she is not dirt or the ground as in the natural story.” The altar had to be an altar of “earth” or “Adamah.” The LORD also calls the woman from the garden, “Mary” (מר/מרי ). In the process of redemption, he calls her “Mary” in simple form or as a root within other words thousands of times, until she returns from the long journey home. She then becomes “TaMary” or “Tamar” (תמר ) at the Cross, where she legally becomes the “exchange” (תמר/תמור ) in the law of Leviticus. After the New Creation, God calls her “esha” (אשה ) or “fire” (אש ) in feminine form (ה ), where she is the “fire of the spirit” 780 times. Using the same word, she is “the offering made by fire” (אשה ) sixty-five times in Scripture. This is where she burns up remnants of the old “man.” We who are in the Ark of Jesus are the Bride of Christ. We are living sacrifices. We are on-fire for God and burn the old “man” up. We can then live in self-sacrificial love. We then go out and burn up the old man in everyone we find. We become like the Father who is a consuming “fire” (אש ). The fire of his sacrificial love burns up sin and makes room for his presence. Mary is finally home with the Father on Sabbath.

13. Miriam (Maryam) (מרימ ), Tamar (TaMary) (תמר ), Gomer (GoMary) (גמר ), Mary (מר/מרי ) the mother of Jesus, Mary (מר ) of Cleophas, Mary (מר ) Magdalene, and Martha (מרת ) all find their spiritual relationship in the Tanakh. The thousands of occurrences of the Hebrew root word for “Mary” (מר ) tell the greatest love story ever told. The three anointings of Jesus and the three Mary(s) at the Cross represent the steps of redemption for the woman from the garden. The Tanakh details these steps in thousands of verses. Mary puts forth every effort to come back home to her first love.

14. The garden story includes the natural historical account and the underlying spiritual accounts of the fall and of redemption within the same text. Many stories after the garden overlay upon the garden story yielding different aspects regarding what happened in the garden. Many other stories overlay to show how Mary gets back home.

15. All sin in the garden results from the “lifting up” (שא ) of self. The first family could not seem to lift up the right person. It is all about falling in love with the right person and lifting him up. Jesus was so in love with us that he sacrificed himself for us. This is God himself saying; “look how much I love you.” Sacrificial love reverses the “lifting up” of self. It reverses the curse. The thousands of occurrences of the root word for “lifting up” tell a full featured story of the fall and of redemption.

16. All of the arks, coffins and chests in the Tanakh overlay to provide multi-dimensional aspects of redemption of the beloved found in the Ark of Jesus. The arks lay out the infinite dimensions of the unfathomable love of Christ. He is oceans of love. The apostle Paul caught a glimpse of this.

17. All of the cave and sepulcher scenes in the Tanakh overlay to provide a panorama of details related to what really happened in that sepulcher Jesus occupied.

18. Abram represents the mission of Jesus. The change to Abraham represents the mission of the Church, since she now bears the presence of the Father.

19. In the fall, Jacob’s every footstep matches that of Satan. This is very painful to the LORD. His heart brakes with every step. In redeeming the beloved, every footstep of Jacob matches every footstep of Jesus while on earth, where he reverses the curse and reacquires those he loves. He takes them back to the garden. Jacob transitions to the Father when Joseph goes into Egypt.

20. The footsteps of the Son retrace the footsteps from the fall back to the garden. In each step, the Son employs sacrificial love as the weapon of choice to reverse the curse. In the fall, mankind lifted himself up. In redemption, the Son lays himself down, thereby reversing the curse. The life of the Son Jesus retraces all of the scriptures that speak of the fall and of subsequent judgment. His sacrificial love legalizes a reverse rendering of all of those verses. Therefore, the footsteps of the Son legalize the 2nd spiritual context, which is redemption. The LORD designed both spiritual contexts within the skin of the natural context. The Church carries the responsibility of employing sacrificial love while operating in the power of the spiritual context of redemption. Early in the seventh day, the bride grasps the spiritual context of redemption. She then comes to her fullness.

21. Every event in Joseph’s life in Egypt perfectly matches that which Jesus is doing right now in the preparation for and in the gathering of the redeemed. Jesus is preparing a place for his precious loved ones.

22. In the natural historical story, the plagues of Egypt closely relate to the spiritual story of the fall. In the story of redeeming the beloved, the plagues of Egypt turn out to be aspects of the ministry of the Church. It starts by applying the blood of Jesus from the “river” (יאר ), which consists of the root “light” (אר/אור ). Our job starts with filling every vessel with the blood of Jesus. He loves the people who are still in Egypt too.

23. The “blood” of Jesus first occurs as the primary root within “likeness” in Genesis 1:26, where God says; “let us make man in our image, after our likeness.” When the fiery furnace heats up seven times hotter, then the “likeness” of the Son of God comes forth. We drink in the “likeness” of Jesus. As with the apostle Peter, we are to “kill and eat” those destined for life. However, we do not drink their blood, so that we will not take on their “likeness.”

24. The book of Judges contains the powerful acts of redeeming the beloved accomplished through the Church and the subsequent judgment of the fallen angels through that same Church.

25. The book of Song of Solomon details the process of the making of the bride of Christ. She pursues the Prince of Peace, acquires the filling of the Spirit, changes from her fallen state, and overcomes, where she then walks in sacrificial love. She then produces offspring of sacrificial love. The offspring produce producers of sacrificial love. Finally, she is like her Father who raised her up under the shadow or image of Jesus, the apple tree. Love and the desire for love compel everyone in the story. The Song of Solomon also decodes the Song of the Lamb. We may not be able to sing this one since it is the ultimate tearjerker. It holds the keys to “The Mystery of God.” We only thought we understood love. The Father is oceans of love.

26. The name of every person in the Tanakh defines his or her place in the love story of spiritual redemption. Every detail of his or her life provides a specific picture in the mosaic of redeeming the beloved.

27. “Shem” (שמ ) is the Spirit of Christ in us. The man “Shem” and the seven-thousand occurrences of that root word represent all of the details of the work of the Spirit in and through our lives right now. Shem comes to perfect us in sacrificial love. Then, it is all out war on Satan. Understanding how to yoke up with him will multiply our spiritual growth as well as increase our usefulness in reaching others.

28. ”God”, or in Hebrew, “Elohym” (אלהימ ), who created the heavens and the earth in Genesis 1:1, is also the Son who created the worlds in Hebrews 1:2. Additionally, he is Jesus Christ in Ephesians 3:9, where he created all things. Elohym is the Son Jesus in pre and post-incarnate forms. Elohym, the Son, creates the first Adam in Genesis 1:27. In the Hebrew text, which reads from right to left, Elohym sits on the left hand of the LORD Yahweh (יהוה אלהימ ) until the Cross of Jesus. After the Cross, Elohym sits on the right hand of the LORD Yahweh (אלהימ יהוה ). The man part of Jesus, as the Son, then sits on the right hand of the Father. The left hand continues performing the work. After the Cross, the Spirit of Elohym, or the Spirit of the Son, continues his work in and through the bride on the left hand. The left hand is “ShemEl” (שמאל ) or the “spirit of Elohym.” It is also “ShemuEl” (שמואל ) or “Samuel.” The many references to Elohym detail the massive amount of blood, sweat, and tears that go into redeeming the beloved. His love prevails.

29. The “LORD” or in Hebrew, “Yahweh” (יחוח ), is the Father. He is “Sacrificial Love” himself. This agrees with 1 John 4:8, where it says, “…God is [agape] love.” Yahweh first shows up on Sabbath because Elohym has finished his work as Jesus on earth and the man Jesus sits down on the right hand of the Father. “The daughter has now returned and become a house for dwelling” as the word, “Sabbath”, renders from the roots. The Father can then dwell with her once again. The Father will come to the bride as Sacrificial Love. However, the bride is usually carrying some remnants of the fall over into the New Creation. Therefore, she is not prepared to walk with the Father yet. She must be prepared to choose the way of sacrificial love. The work is next picked up by “Christ in you”, who is “the Spirit of Elohym.” He continues the work on the “left hand.”

30. In the natural, “Samuel” or “ShemuEl” (שמואל ) renders as “name of Elohym.” In the spiritual, Samuel renders as “left hand personified” and as the “Spirit of Elohym personified”, since Shem (שמ ) is the primary root. The "left hand " (שמאל ) performs the work as per Job 23:9. Samuel details what the Spirit of Christ Jesus has to work with within us. Every Hebrew word in his life details the specifics of the work of the Spirit in our lives right now. The Spirit first redeems man. He then lets us experience the power of the Spirit. He then tests us to show us the remnants of the fall left in us. This usually comes out in our judgment of ministry and others. He then helps crucify the remnants of the fall that we previously enjoyed. Lastly, he anoints sacrificial love in us to complete the process. This is where we become like David and like the Father. We are Eli, Saul, and David in the process, respectively. The problem comes if we fail to achieve being like David, who represents the sacrificial love of the Father.

31. The bitter water in the offering of jealousy is Communion in the New Testament. The reason many are sick or are asleep is that we provoke the LORD to jealousy.

32. The Tanakh lays out specific instructions pertaining to blaspheming the Holy Ghost. The Holy Ghost is the presence of the Father’s authority and love. If we resist his authority and minimize his love then we wound him in his heart of hearts. The Holy Ghost (or Holy Spirit) is in the Ten Commandments and he has an expectation for our lives right now.

33. The Law of Moses actually records all of the legal spiritual details of the fall and of redemption. The LORD concealed the spiritual laws within the same text as the natural law. The law is spiritual.

34. A special rule called the Vav Conversive reverses the prophetic verb tenses permitting the fulfilling of the natural historical account. Jesus gives us clues on activating the spiritual tenses so that we can see redemption and the new life in the Spirit. It is spiritually legal Hebrew and it is for us to live now.

The spiritual truths listed above are just a few of the riches found within the spiritual contexts. The LORD’s sacrificial love is in every verse of Scripture. Satan cannot see the spiritual contexts since he cannot see sacrificial love. If Satan could see them, he would not have crucified the lord of glory, because they clearly spell out his demise. Saul can only partially see the spiritual truths since he is double-minded in his interests. What he does see, he will minimize, seeing that he despises sacrificial love.

Awaking From Sleep

The New Testament teachings and events surrounding the life of Jesus live within the text of the Tanakh. Piecing together all of the cave stories in the Tanakh yield a perfect picture of the Sepulcher story in the New Testament. Jacob’s name decodes as “footsteps” in Song of Solomon 1:8. Every footstep of Jacob depicts the steps of redemption in astounding detail. The LORD hid the spiritual teachings of Jesus in plain sight. However, if we see any of the spiritual truths, it is because the LORD gives us light. The LORD did not give Satan this light. Likewise, the carnal man sees nothing in the Spirit, for it is all foolishness to him, as in 1 Corinthians 2:14. Paul goes on to say; “For ye are yet carnal.” (1 Corinthians 3:3) When we walk in carnality, which is in the flesh, we cannot see into the realm of the Holy Spirit. We are then blind in the spirit and alive to the flesh. It is time for us in the Church to stop being carnal.

“Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city...” (Isaiah 52:1).

“Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.” (Ephesians 5:14)

We are in the evening before the morning of the seventh day. There is no more time for play. God has planned glorious events for our lives. Several earth-shaking events are about to unfold assuring in the greatest revival the world has ever seen. The price to participate is sacrificial love. We must sow the seed. Either we will come to full understanding and take up our crosses to present ourselves as living sacrifices on the Altar of Ezekiel or else the cross may come to us in a way we think not possible. The seven-fold ministry of the Spirit is about to begin. We will now dive right into laying a foundation for the work of the Spirit in our lives. The foundation begins with faith.

“But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.” (Hebrews 11:6)

We must believe that God will give us all that we need to overcome in this world. To overcome we must understand what we are up against, the tools at our disposal, and how to employ them. We must then employ those tools. The New Testament gives us a considerable amount of information on the subject. The Spirit himself helps us in our weakness. The Spirit will lead us into all truth if we press in long enough. He will help us through any situation we may face. Many believers do not even have a Bible and yet overcome. This is because the Spirit is sufficient if we are deeply in love with the LORD. The LORD always makes a way for those who have taken up their crosses to follow Jesus.

There is more, much more. The God of Creation and of infinite intelligence wrote the Scripture. There is nothing too difficult for him. It is child’s play for him to place all things pertaining to man in Scripture. The Tanakh is the blueprint for the New Testament. The spiritual truths recorded in the New Testament came from the Tanakh. The teachings of Jesus are spiritual and they are deep calling to deep. They all come from the Tanakh. The other spiritual teachings in the New Testament are mostly topical and within letters. They targeted specific issues within the Church. The writers referred to the Tanakh; however, they did not provide line upon line spiritual teaching of the Tanakh. When we see the teachings at the source, they come alive like never before. The Tanakh is alive. Every Hebrew character is alive. Every character relates to every other character. Every one or two character Hebrew root word tells its own story of redemption as it ascends through Scripture. The Tanakh is a living breathing DNA for spiritual life. There are thousands of verses teaching how to walk in the Spirit, within the Tanakh.

The Groundwork

Before continuing, we should understand that the existence of the two opposing spiritual contexts within the natural context does not represent the self-destructive false belief of “Yin and Yang.” Instead, they represent the legal aspects of the fall and of redemption. The events in Jesus’ life, which includes the crucifixion, legalize the redemptive spiritual context. Jesus, through the Holy Spirit, then employs the Church to reverse the curse in everyone’s life that we contact. We destroy the work of Satan: we do not “co-exist” with Satan.

The intent of this book is NOT to teach Biblical Hebrew, but rather to reveal the Mysteries of God through simple “pattern recognition” found in the Hebrew root words. All of Satan’s knowledge failed to detect the childlike simplicity recorded in plain sight. All of man’s wisdom is foolishness to the LORD. We really must approach the Scripture as a child. We will then see the glory of God.

As a note, be careful to view the Hebrew phrases contained within parenthesis ( Hebrew Hebrew) on the same line. This is because Hebrew is read from right to left. When a line break occurs, the words will reverse order. This happens because the way that word processors and e-readers handle bi-directional text.

In this book, one of the first things to stand out is that parts of speech relate to one another in Biblical Hebrew. As we explore verses, we move between parts of speech, almost as though they were the same. This concept is lost in modern spoken language. Let us explore this for a moment. In Paleo Hebrew, nouns, verbs, and adjectives will all consist of the same Paleo pictures if they relate to one another. To illustrate this, we can take a picture of an airplane flying high and then make two copies of it. We then place all three pictures side by side and describe each picture with three parts of speech, respectively. We could say, “The airplane flies high.” This is exactly what Paleo Biblical Hebrew does in the spiritual contexts. All three parts of speech may consist of the same pictures indicating the presence of a spiritual relationship.

Within this book, all of the spiritual renderings, which include spiritual definitions of Hebrew words, originate from the various definitions already applied to a word in the natural account, somewhere within the Tanakh. Therefore, we employ the natural account as a pool of resources from which we draw definitions. We use the King James Version translation of those Hebrew words. We group the words together by the roots, which also agree with the Paleo pictures they represent. A word will consist of one or more roots. Roots themselves are words occurring somewhere in Scripture, in standalone form. Therefore, a multi-rooted word will render as multiple words in the spiritual context. Even in the natural context, the LORD, himself, defines a person’s name based upon activities surrounding that person, thus showing the relationship between nouns and verbs. Strong’s Concordance as well as others employed this concept, where they defined a person’s name based upon the root parts.

If a word consists of two or more roots, we simply pull the definitions of the roots, from where they occur in standalone form, somewhere in Scripture. The only exception to this is where we “imply” a rendering from a story context or from the Paleo picture form. We note these differences in the renderings. The use of italics indicates that the word does not occur within the original text. Instead, the text implies the rendering. We use “quotes” extensively. We primarily do this to show the relationship between words. When occurring within the same sentence, the majority of “quotes” indicate that, the words or phrases are identical in the Hebrew text.

All Scripture references are from the King James Version (KJV), unless otherwise noted. This is due to the literal nature of that translation. As with the KJV, we use the word “LORD” in all caps to reflect the Hebrew name “Yahweh.” Yahweh is the Father. When occurring in the Tanakh, the word “God” refers to “Elohym.” Elohym is the Son. When referring to deity in the New Testament, we generally use the word “Lord”, since the New Testament does not differentiate between Yahweh and Elohym. The exceptions are when the text specifically refers to the work of the Father or of the Son. In those cases, we use LORD or God, respectively.

Within this book, all spiritual renderings of verses derive from the writer’s research and not from other translations or works. Therefore, the reference example (Genesis 2:9, Spiritual) indicates that the writer’s “spiritual” rendering replaces some of the text of that verse. It is not a translation reference. Some Scripture references remain intact, but include spiritual renderings as [options] within brackets []. In those verses, the reference example (Genesis 2:9, [Spiritual]) applies.

As we continue, we will see many spiritual renderings of scripture verses that are new to us. They can be overwhelming. Sometimes we must just take a break and meditate on the vastness of the Holy Spirit’s involvement in our lives. There is insufficient room in this volume to cover all of the root words necessary for a full rendering of spiritual contexts. However, we will shed enough light so that we begin to see that there is more going on in the Scripture than historical stories. In a few verses, we will see fuller spiritual renderings. In the chapter addressing Jacob and the sheep, we will clearly see the presence of the three contexts.

We will see a considerable amount of repetition. Many of the concepts are new to us; therefore, we reinforce them with repetition. This stands out where we cover most, if not all, of the occurrences of certain phrases. One such phrase is “the name of the LORD.” The Holy Spirit speaks through the roots as they ascend through Scripture. Therefore, we address the occurrences in ascending order. The impact slowly dawns on us.

We need the Holy Spirit in our lives more than ever. We need the Holy Spirit to rule in our lives. May the LORD give us eyes to see how much he desires to play a huge role in our lives. As we proceed, let us press into the LORD and ask that he send the fullness of his Spirit to us. May he give us eyes to see, ears to hear, and a heart to understand what the Spirit is saying to the Church. As we continue, we will touch on enough of the truth to stir up a spiritual hunger from within. When we recognize the work of the Holy Spirit in our lives, we can join hands with him more effectively. We begin by identifying who the Holy Spirit is within us. He conceals himself within the natural story of the Tanakh.

THE HOLY SPIRIT

Ruach as the Spirit

Let us begin. When we discuss the Holy Spirit, the word that comes to mind from the Tanakh is “Ruach” (רוח/רח ). “Ruach” occurs 227 times as “spirit.” In three of those references, it translates with the word “holy”, rendering the phrase “Holy Spirit.” Additionally, “ruach” translates eighty-one times as “wind”, twenty-eight times as “breath”, and once as “cool.” In total, “Ruach” occurs 378 times as a standalone or separate word. Up to this point, we have addressed the natural account. Now, let us address a deeper layer within the text of Scripture, where “ruach” occurs within other words. Addressing the spiritual layer of the text, “ruach” occurs 1,458 times within other words. This can be verified by running the search for the root of “ruach” (רח ריח רוח ) with a binary OR function. The use of words within other words occurred as a common practice within names. Parents named a child based upon activities surrounding the child’s life. Often times the names were complex in that they carried two or more root words. In the spiritual, this concept applies to every word in the Tanakh. We will touch upon this concept within this chapter. However, the mysteries go much deeper than we can address.

Let us look closer at where “ruach” occurs as “wind.” As stated before, “ruach” translates eighty-one times as “wind.” This is consistent with New Testament use such as in John 3:8.

“The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.” (John 3:8)

In this verse, the words “wind” and “spirit” both translate from the Greek word “pneuma.” The Greek word “pneuma” associates with “pneumatics”, which is “air powered.” Similarly, the Hebrew word “Ruach” also translates twenty-eight times as “breath.” This is consistent with the concept in the New Testament of the Holy “Spirit” being “wind” or “pneuma”, which is a “breath of air.” Therefore, when we speak of the Holy Ghost or of the Holy Spirit, the Greek words for “Ghost” and for “Spirit” are identical in the New Testament. They are both the word “pneuma.” Therefore, in the Tanakh, the use of “ruach” as “spirit”, “wind”, or “breath” is consistent with the New Testament use of “pneuma.”

Face of the Waters

Let us go to the first standalone occurrence of “rauch” in Scripture, which sets the spiritual power for the word.

“And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.” (Genesis 1:2)

In this verse, “ruach” translates as “Spirit.” Since this is the first occurrence of “ruach”, it sets the spiritual power. “Ruach” is the “Spirit.”

This speaks of the natural creation, where the Spirit of God moved upon the face of the waters. As we proceed, let us recall the words of Paul, where he said, “Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.” (1 Corinthians 15:46) Now, let us focus on the New Creation. It resides within the same text as the natural creation.

Three interesting words reside within Genesis 1:2. The first word is the verb “moved” (מרחפת ), which contains the root of “ruach” (רח ) within it. Therefore, the activity of the “Spirit” “moving” involves the Spirit himself in the action. This is common in Biblical Hebrew. Parts of speech closely relate. The same word occurs as a noun and as a verb. The Holy Spirit is not just an entity, but he also performs work. Therefore, he will show up within other words performing work as a verb. This word “moved” contains several other elements, which are outside of the scope of this volume. The second word of interest is “face”, as in “face of the waters.” In the natural, this noun means the surface or that which we see. In the spiritual, this is an actual spiritual face. This is universal in spiritual meanings even though translators do not always translate this Hebrew word “panim” as “face.” The third word of interest is “waters.” Jesus said, “He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.” (John 7:38) We see here that living water flows out of our bellies. Also, let us look at what the apostle John said concerning people as waters. “The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.” (Revelation 17:15) Therefore, waters in a plural sense represent people. Water, in a singular sense, represents what flows out of people. Others know us by the water that flows out of us. Let us again look at Genesis 1:2.

“And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.” (Genesis 1:2)

In the spiritual, the “waters” represent people. This pattern is consistent throughout the Tanakh. The people have a face. The Spirit of God moves upon each person’s face. The root of “face” (פני ) is the Hebrew character ‘pe (פ ). In Paleo, it is a mouth or a face. The ‘pe is also the root of the words “mouth” (פה ) and “nostrils” (אפ ). Our “face” represents “where the breath occurs.” When the Spirit of God moves upon the face of the waters, something happens! A change in breath occurs.

As a point of reference, there are two main words for “wash” in Hebrew. The first deals with washing our garments. The second deals with washing a person. To wash a person is to “rachats” (רחצ ). As with “moved”, “ruach” (רח ) is the primary root. The secondary root is to “divide” or to “chats” (חצ ). To “wash” or to “rachats” is to “divide by the Spirit.” When a person washes their hands, feet, inward parts or face they employ “ruach”, who is the Spirit. To “wash” is to be “divided by the Spirit.” Therefore, when a person washes his or her face, it is the Spirit of God dividing between soul and spirit as in Hebrews 4:12. The Spirit divides the old person from the new person. At the Cross of Jesus, the spear in his side opens the new womb of the New Creation. We become a New Creature. We must leave the old person and grow up into the new person. The Spirit of God helps facilitate this process. Thus, we add spiritual context to the saying in 2 Kings 5:13, “Wash and be clean.”

When the Spirit of God moves upon the face of the waters, he cleans us up. The first part of the word moved (מרחפת ) is “mar” (מר ). First, “Mar” is the word "rebellion.” Secondly, it is the word “bitterness.” Thirdly, it is the root of “Miriam” (מרימ ), which renders as multiplied rebellion and bitterness. Fourthly, it is the root of “Mary” (מר/מרי ). This includes all of the Mary(s) in the New Testament. Mary is the resulting bitterness from rebellion. Fifthly, it is the root of the word "Martha " (מרת ). The “tha” at the end of Martha alters the meaning to read, “She hath been rebellious.” Rebellion and bitterness are two sisters. Many in the Church wonder why the women in Jesus’ life were all Mary(s) and one Martha. Additionally, it is no coincidence that there were three Mary(s) and a John at the Cross of Jesus.

The answers to these mysteries begin here. The second part of the word “moved” is “ruach” (רח ). Therefore, the Spirit of God moves upon the face of rebellion and bitterness. The third part of the word “moved” is the word “chowph” (חפ ). “Chowph” means “safe haven” as well as “innocent.” Therefore, the moving of the Spirit of God upon our faces removes the rebellion and bitterness. The moving of the Spirit then replaces them with innocence in the safe haven of the Spirit. This all occurs in just one word. The story of Mary in the Tanakh is one of the top themes in redemption. It weaves through virtually every story in the Tanakh. Even the law explicitly addresses it and yet we in the Church seem to have lost this love story all together. Tamar (תמר ) is the word “mar” (מר ) or “Mary” (מר/מרי ) with the Hebrew character ‘tov (ת ) at the beginning. The ‘tov (ת ) is the image of a cross (t) in Paleo Hebrew. Tamar (מרt) represents what happens to Mary when she meets the cross. "Tamar " is the legal word for “exchange” in the law. This is why Pharez and Zarah “exchange” in the womb. Pharez represents Jesus pulling Adam back into the womb of the New Creation. Jesus then comes out as the first-born son in the New Creation. In Leviticus, the law spells this out step-by-step through the process of the exchange. Several stories in the Tanakh play out these specific angles of redemption in vivid color. The Paleo Hebrew or early picture language of Hebrew plays out the same stories in a childlike fashion. We must have spiritual eyes to see it. The Tanakh is a living breathing DNA of life. Every character interacts with the characters around it to tell a multidimensional story of redemption that extends far beyond our imaginations.

Cool of the Day

Let’s define the word “day” before looking at the second standalone occurrence of “ruach.”

“And God called the light Day….” (Genesis 1:5)

God or Elohym calls the “light” “day.” Therefore, any time we see the word “light” it equates to “day.” Similarly, whenever we see the word “day” it equates to “light.” God himself makes this connection. Now, let us go to the second occurrence of “ruach.”

“And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.” (Genesis 3:8)

First, they heard his voice. Why would they hear his voice? Why would they not see him? John 4:24 says, “God is a Spirit….” Therefore, they will hear his voice and not see him. Hebrews 3:15 says, “While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation.” If we “hear” his voice, let us not harden our hearts as when they provoked the LORD. This occurred in the wilderness, but it also occurred in the garden. The wilderness stories replay specific events from the garden.

Secondly, Genesis 3:8 says that the LORD God walked in the garden in the “cool” of the day. The word “cool” is “ruach.” In the natural, the translators determined the use of “ruach” to mean “wind.” They understood that the “windy” time of day occurs just as the sun rises over the horizon. The initial thermals created by the heating action of the Sun cause a “breeze” in the morning. This is true. However, in the spiritual, “ruach” is always the “Spirit.” Therefore, the LORD God came walking in the “Spirit” of the day. This indicates that he came to them speaking in the “Spirit.” They would then hear him in the “Spirit.”

Thirdly, Genesis 3:8 uses the phrase “of the day.” Let us recall that in Genesis 1:5, God called the “light”, “day.” Therefore, the phrase “of the day” renders as “of the light” or “of light.” Hence, the LORD God came to them “in the Spirit of Light.” Accordingly, the phrase “cool of the day” spiritually renders as “Spirit of Light.” In the spiritual, the LORD God came to Adam and his wife walking in the Spirit of Light. God himself defined this relationship between words for us to see into the spiritual plan of redemption.

We know that Jesus was “that light” that came into the world. In John 9:5, Jesus said, “I am the light of the world.” Jesus also said, “Ye are the light of the world” in Matthew 5:14. Paul refers to us as “Children of Light” and as “Children of the day” in 1 Thessalonians 5:5. Paul clearly understood Genesis 1:5.We are to walk in the light as he is in the light as per 1 John 1:7. We are also to “walk in the spirit” according to Galatians 5:16.

It becomes clear that the spiritual message in Genesis 3:8 is that the LORD God came to them walking in the Spirit of Light. They heard his voice and hid from the presence of his Spirit. The story of the first family sounds like John 1:1-14, where Jesus comes as the life that is the light of men and those in darkness did not comprehend it. This also agrees with Jesus in John 3:19, where he says, “And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.” This is exactly what happened in the garden. Let us look at the very next verse in John. “For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.” (John 3:20) This is why Adam and his wife hid themselves from the presence of the LORD God. The LORD God came to them in the Spirit of Light. Their deeds were evil, so they hated the “Spirit of Light.” They then hid from the “Spirit of Light.” They hid from the LORD God or the Father and the Son. They changed without a cause. How sad. Let us continue on to the third occurrence of “ruach”, where it translates as “spirit.”

“And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.” (Genesis 6:3)

In this verse, the word “ruach” translates as “spirit.” We should take note that in this passage the Spirit of the LORD plans to deal with man’s flesh.

Ruach in the Ark

Let us look at the fourth occurrence of “ruach”, where it resides within the word “breadth.”

“And this is the fashion which thou shalt make it of: The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits.” (Genesis 6:15) This verse includes part of the instructions to make Noah’s Ark. The verb form of the root “Ark” (תב/תבה ) translates elsewhere as the “answer”, as “returned”, and as “restored.” The first character of “Ark” is the ‘tov (ת ). In Paleo Hebrew, the ‘tov (ת ) is a cross (t). In Paleo, the second character ‘beth (ב ) is the floor plan of the inside of the tent. It is also the preposition “in” as in “inside.” In Paleo, “Ark” renders as “The cross inside.” The cross is the answer. The cross returns us to the garden. The cross restores us to the Father. We now bear the cross inside.

In this verse, the word “length” (ארכ ) contains the word “light” (אר/אור ) as the primary root. The secondary root is “ruc” (רכ ), which translates elsewhere as “tenderness.” The word “Length” (ארכ ) translates elsewhere as “long”, “longsuffering”, “patient”, “tender”, and as “soft.” Additionally, “length” (ארכ ) translates as “slow” in all occurrences whenever anyone, including the LORD, is “slow” to anger. The “length” of the Ark is the length of the LORD’s longsuffering for us. Anything made consists of a “length.” The “length” of everything and everyone consists of the LORD’s longsuffering. Think of all of the things made in Scripture. They all bear the LORD’s longsuffering. They bear his “patience.” They bear his “tenderness.” The LORD is “slow” to anger. This is the “length” of the Ark of Jesus. This is what happens when the “light” of God’s love shines upon us.

The word “breadth” or “rochab” (רחב ) contains “ruach” (רח ) as the primary root. The second root renders as a “bosom” (חב ). As a verb, it is to “hide within” the inner man. Therefore, the “breadth” is the Spirit in the bosom.” It is the “Spirit hidden within the bosom.” It is also “the bosom of the Spirit.” Everything made has a “breadth.” Everything made in Scripture has a “breadth.” Everything in the Ark has its being in “the bosom of the Spirit.” Additionally, we bear the Ark of Jesus just as the priests bore the Ark of Testimony. Therefore, the breadth of the Spirit dwells within each person’s bosom, thus the saying, “I in you and you in me.”

The word “height” (קומת ) translates elsewhere as “arise”, “stature”, and as “place.” The Ark is the “place” where the waters are gathered together in Genesis 1:9. We are the waters that he gathers together in that one “place.” In Ephesians 4:11-13, Paul tells us that the gifts of ministry help us attain to the measure of the “stature” of the fullness of Christ. The “height” of the Ark is the “stature” of the fullness of Christ.

OK! Let us backup and look for a moment. First, the Ark is the vessel that is the answer. It returns us to the garden and restores our relationship with the Father. It is the cross inside of us. Secondly, the dimensions of the Ark include light within the length. The length is the longsuffering of the LORD. Thirdly, the breadth is the fullness of the breadth of the Spirit inside. It is also the breadth of the womb of the Spirit. Fourthly, the height is arising to the full stature in the place where the waters are gathered together. These measurements refer to the dimensions of the Spirit of Light or the dimensions of the love of Christ as referred to by Paul in Ephesians 3:16-19.

(16) “That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man;

(17) That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, (18) May be able to comprehend with all saints what is the breadth, and length, and depth, and height; (19) And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.” (Ephesians 3:16-19)

Let us look at Noah for a moment. The word “Noah” (נח ) also occurs as “rest” (נח/נוח ). In Paleo, Noah renders as “New Life.” In Genesis 5:29, Lamech called him Noah (נח ), “…saying this same shall comfort us….” “Comfort” (נחמ ) consists of two roots. The first root is “Noah” (נח ) or “rest” (נח ). The second is “conceived” (חמ ). Noah is rest. Noah is the comforter. Noah brings conception of new life. Noah represents the comforter who brings conception in the New Creation. In John 14:16-17, Jesus said that the Father would send the Spirit of truth as the comforter. The place of rest is inside of the Ark. Noah resides within the Ark. The Spirit of truth resides within the Ark as the comforter.

Let us add a little perspective from another Ark. The “Ark” (ארנ ) of the Covenant, which is the Ark of the Testimony, consists of the two roots “light” (אר/אור ) and “conception” (רנ/הרנ ). This word “Ark” (ארנ ) renders as “Conception in the Light.” In 2 Chronicles 6, Solomon had completed making the house of the LORD and now prays the prayer of dedication as he places the Ark into the house. Let us look at what he says. “Now therefore arise, O LORD God, into thy resting place, thou, and the ark of thy strength: let thy priests, O LORD God, be clothed with salvation, and let thy saints rejoice in goodness.” (2 Chronicles 6:41) The phrase “resting place” is the word “Noah.” Noah resides within the house. The priests place the “Ark” or the “conception in the light” within the house. The word “house” (בית ) is the word “daughter” (בת ) less the ‘yodh (י ) in the center. The ‘yodh represents the price paid for the daughter. The “daughter” is the “house”, where the priests place the conception of light. The comforter resides within the daughter. The phrase “LORD God” represents “The Son of the Father” as well as “The Father and the Son”, depending upon construct state use. This is universal in Biblical Hebrew. Those in the house that bear the Father and the Son are clothed with salvation. The saints rejoice in goodness. The word “saints” (חסיד ) consists of two roots that nearly word-for-word match Paul’s description of the New Testament Greek word “agape.” “Agape” translates as “love” and as “charity.” Paul details these attributes in 1 Corinthians 13:4-8. Agape love is sacrificial love. The saints pay the price to walk in sacrificial love as the ‘yodh (י ) in saints (חסיד ) signifies. The saints bear the Ark of the Testimony. The saints bear the testimony of the Ark of Jesus. Let us go on to the fifth occurrence of “ruach”, where it occurs as “breath.”

“And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die.” (Genesis 6:17)

In this verse, “ruach” occurs as “breath.” As previously discussed, the word “breath” is the “spirit” or the “wind” of the spirit that lives within us. This is consistent both in the Tanakh and in the New Testament. Therefore, the phrase “the breath of life” renders as “the spirit of life.” Let us note that the previously determined destruction upon the flesh applies to everyone who has “the breath of life” or “the spirit of life” within himself or herself. Everything that is “in” the earth, land or ground will die. The word translated as “earth” is “erets” (ארצ ). “Erets” consists of the two roots “light” (אר ) and “footman” (רצ ). As a verb, it means to “run.” “Earth” renders as “footmen for the light” or as “run with the light.” God designed us with eternity bound within us. He designed us to take the light and run with it. God designed us to be the “torch bearers.”

Let us note that Jesus refers to the “ground” or the “earth” as each person’s heart in the parable of the seed and the sower. “But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.” (Luke 8:15) This agrees with Genesis 6:17, where the “earth” or “ground” is a person’s heart. The spiritual implication is that the Spirit of the LORD intends to purge each person’s “earth” or “ground.” He intends to purge our hearts. He has determined to eliminate all of the flesh that still lives within our hearts.

The Breath in the Ark

Let us look at the sixth occurrence of “ruach”, where it translates as “breath” of life.

“And they went in unto Noah into the ark, two and two of all flesh, wherein is the breath of life.” (Genesis 7:15)

Here again, “ruach” translates as “breath”, which is the “Spirit.” We see here that everyone that has the “breath of life” or the “spirit of life” goes into the Ark. Let us look at the seventh occurrence of “ruach”, where it again translates as “breath.”

(21) “And all flesh died that moved upon the earth, both of fowl, and of cattle, and of beast, and of every creeping thing that creepeth upon the earth, and every man.

(22) All in whose nostrils was the breath of life, of all that was in the dry land, died.” (Genesis 7:21-22)

In verse 21, the word translated as “died” (יגוע ) first occurs as “touch” (תגעו ) in Genesis 3:3, where the woman tells the serpent, “…Neither shall ye touch it….” It occurs elsewhere as “weary”, “labor”, and as “plague”, to name a few. It represents the burden of sin that each person carries in his or her flesh resulting from “touching” the tree of the knowledge of good and evil. Therefore, our flesh is “plagued.” Our flesh is “weary.” Our flesh is “weak.” We “labor” in our flesh. Ultimately, Jesus pays the price for “touching” that tree in Isaiah 53:4, where we did esteem him “striken” (נגוע ), smitten of God. “Stricken” is the same root as “died” in Genesis 7:21. Consequently, just as Jesus paid the price in his flesh, each of us must put his or her flesh down. Each of us must not permit the flesh to rise up. Each of us must count the flesh as “dead.” Therefore, the word of God divides each of us from our flesh.

In reference to verse 22, now that those who have the Spirit of the LORD are in the Ark of Jesus, death or “mooth” (מת ) occurs to all that is in the “dry.” “Dry” also translates as the noun “sword.” The word of God is the “sword” of the Spirit as per Ephesians 6:17. Additionally, the word of God is sharper than any two-edged “sword”, where it divides between soul and spirit, as per Hebrews 4:12. Therefore, the actual division occurs within the Ark of Jesus, not outside of the Ark as in the natural story. Once we get into the Ark of Jesus, the separation of soul and spirit begins. Everything that is of the flesh must die.

In verse 22, we have a special case of the noun “breath.” It actually reads “breath breath” (נשמת רוח ) or as “breath of the Spirit.” The Hebrew text reveals two separate words translating as the one word “Breath.” The first word is “NeShemah” (נשמת ). “NeShemah” is the feminine form of the masculine noun “Shem” (שמ ), as in the man “Shem” in the Ark. “NeShemah” translates twelve times as “breath.” It also translates twice as “spirit.” The second word occurring in the special case of “breath” is “ruach.” We already know that “ruach” translates as “breath” and as “spirit.” So, why do they occur together in this verse? They both reside within the Ark of Jesus. They both represent “the breath of the Spirit.” The combination of these two represents the fullness of the sword of the Spirit. “Ruach” focuses upon the creative power of God. “Shem” or “NeShemah” focuses upon the changing and purifying power of God. They are the same spirit operating in different administrations. Their roles weave together within the Ark of Jesus.

“Ruach” is a feminine noun because it applies to the bride. “NeShemah” is a feminine noun because it applies to the bride as well. The weaving together occurs inside of the Ark. In Paleo, “Ruach” renders as “the Spirit as the head of life.” In Paleo, Shem renders as, “the Spirit of fire is the existent one in the waters.” The work of Shem deals with the sanctifying power of the Spirit or “Christ in you” the hope of glory. At this point, we will shift away from Ruach to NeShemah.

NeShemah as the Spirit

Let us look at another occurrence of NeShemah, where it translates as “spirit.”

“But there is a spirit in man: and the inspiration of the Almighty giveth them understanding.” (Job 32:8)

In this passage, the word translated as “spirit” is the Hebrew word “NaShemah.” Here we see that the feminine form of “Shem” represents the “spirit” that provides the inspiration of the Almighty. This “spirit” gives us understanding. Let us look at another reference, where “NeShemah” translates as “spirit.”

“To whom hast thou uttered words? and whose spirit came from thee?” (Job 26:4)

Once again, “NeShemah” is the word translated as “spirit.” NeShemah, which is the feminine form of Shem, represents the spirit or breath in a person. This is consistent with the uses of Ruach as breath or as spirit, which is also feminine.

Breath of the New Creation

Let us go to Genesis 2:7, where we will see the first occurrence of NeShemah.

“And the LORD God 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)

In this verse, “NeShemah” translates as the noun “breath.” NeShemah is the breath of life. NeShemah is the breath of life from the LORD God. Since NeShemah also translates as “spirit”, it is the “spirit” of life as well. In reference to Genesis 2:7, the Greek Septuagint of the Tanakh translates this verb “breathed” (יפח ) into Greek as “emphusao.” “Emphusao” occurs only once in the New Testament. Let us look at that reference.

“And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:” (John 20:22)

After Jesus resurrected, he then came to the disciples and “breathed” on them, thereby promising that the Holy Ghost or Holy Spirit would come upon them in like fashion. This implies that he breathed upon their faces. This is exactly what occurred in Genesis 2:7, where the LORD God “breathed” into man’s nostrils the breath of life. The phrase “LORD God” (יהוה אלהימ ) reads in Hebrew from right to left. Therefore, God (אלהימ ) sits on the left hand of the LORD (יהוה ) in Hebrew. The noun “God” is “Elohym.” Elohym is the God of Creation as per Genesis 1:1, where “Elohym” created the heavens and the earth. Elohym is also the Son, Jesus. This agrees with Hebrews 1:2, where the Son made the worlds. Additionally, this agrees with Ephesians 3:9, where Jesus Christ created all things. In the Hebrew text, which reads from right to left, God or Elohym sits on the left hand of the LORD Yahweh until he completes his work. This is the phrase “LORD God” in English. Therefore, when the LORD God breathed the breath of life, it was the Son, Jesus, who sat on the left hand, performing this action. Jesus then ascended into heaven. The moment that the Holy Spirit fell upon the disciples, Jesus sat down at the right hand of the LORD Yahweh, who is the Father. This is one-hundred percent consistent throughout the spiritual rendering of the stories in the Tanakh. The reason that Jesus could then sit down on the right hand of the Father is twofold. First, the Holy Spirit now performs the work on the left hand. The “left hand” is the word “ShemEl.” “ShemEl” (שמאל ) consists of the two roots “Shem” (שמ ) and “El” (אל ), which is short for “Elohym” (אלהימ ). “ShemEl” is “The Spirit of Elohym.” Since Elohym is the Son, “ShemEl” is “the Spirit of the Son.” We call this “Christ in you” the hope of glory. “Samuel” or “ShemuEl” (שמואל ) renders as, “I am the Spirit of Elohym.” The life of “Samuel” or “ShemuEl” portrays the work of the Spirit in the life of the believer. It is word for word. The second reason that the man Jesus now sits on the right hand of the Father is that the Father himself now operates through the daughter or the Church as Sacrificial Love himself. This is why he tells the Son to sit at his right hand until his enemies be made his footstool. Let us look at Genesis 2:7 again.

“And the LORD God 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)

Greek translators translated the Tanakh into the Greek Septuagint over two-hundred years before the first century A.D. They translated the Genesis 2:7 noun “breath” or “NeShemah” into Greek as “pnoe.” “Pnoe” occurs only twice in the New Testament. One use is in Acts 17:25, where it is the “breath” from God. The other occurrence is in Acts 2:2, where it translates into English as “wind.” Let us look at that reference.

(2) “And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.

(3) And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.

(4) And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.” (Acts 2:2-4)

In Acts 2:2, we see that the mighty rushing “wind” that fills the whole house originates from “NeShemah.” This “wind” is the “wind of the Spirit.” This “wind” is the “breath” of life that the LORD God breathes into man in Genesis 2:7. Acts 2:4 says that the Holy Ghost filled them all. Acts 2:2-4 and Genesis 2:7 represent the same event. The Acts 2 story hides within the text of Genesis 2:7. They both speak of the moment when the Holy Spirit comes in to the house. At that point, we become a New Creature or a New Creation. We become a living soul in the New Creation.

In Ephesians 5:32, the apostle Paul refers to the husband and wife of Genesis 2:21-24 as containing the Great Mystery of Christ and the Church. Back a few verses in Genesis 2:7, we see God putting the breath of life into man shortly before he lays out the details of the creation of the bride, which contains the Great Mystery of Christ and the Church. Let us look again at Genesis 2:7.

“And the LORD God 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)

In this verse, the feminine noun “ground” is extremely interesting. In the natural, it is ground. However, there is a deeper spiritual meaning. “Ground” (אדמה ) is the word “Adam” (אדמ ) in feminine form (ה ) and gender. It is “Adamah” (אדמה ). You got it. It is the woman from the garden. Now we are really taking a high jump into the spirit and everything takes on a deeper meaning. “Adamah” does not translate in the natural story as “woman.” This is because the spiritual meaning was far beyond the understanding of natural man and did not fit within the context of the natural story. Translators did translate “Adamah” as “husbandry” and as “husbandman” three times. However, in the vast majority of the 227 occurrences they translated it as land, earth, or ground. The phrase “till the ground” in Genesis 2:5 spiritually reads as, “serve the woman” in redemption, or as “work the woman” in the fall. Let us recall that the spiritual accounts of the fall and of redemption reside within the same text.

The sacrificial altar was to be an altar of “earth” (אדמה ) according to Exodus 20:24. The priests offered all burnt offerings and peace offerings upon this altar. This noun translated as “earth” is “Adamah.” Jesus had to be born of “Adamah” (אדמה ) or of a “woman” (אדמה ). This is why Jesus called his mother “woman.” It all began with a woman and the solution had to come through her seed (singular) as per Genesis 3:15. To bring the spiritual context of the New Creation in Genesis 2:7 to light we will look at it with the previous two verses.

(5) “And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.

(6) But there went up a mist from the earth, and watered the whole face of the ground.

(7) And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” (Genesis 2:5-7)

In verse 5, the phrase “till the ground” renders as “serve the woman” in redemption. Jesus came to “serve” or to “minister” as stated in Matthew 20:28.

Verse 6 provides key spiritual details. The verb “went up” is the Hebrew word “alah.” As a verb, it means to “ascend” or the “ascension.” As a feminine noun, “alah” is the “burnt offering” or the “sacrifice” throughout the Tanakh. “Alah” refers to Jesus as the “sacrifice” that becomes the “burnt offering” and then “ascends” in the “ascension.” The verb “watered” consists of the same root as “kissed.” The phrase “watered the whole face of the ground” renders as “kissed the whole face of the woman.” Therefore, the ascension of Jesus as the burnt offering waters or kisses the whole face of the woman who now becomes the bride. This is why Jesus as Jacob kissed Rachel and wept in Genesis 29:11. “Rachel” (רחל ) consists of the two roots “ruach” (רח ) and “cl” (חל ), which render as “spirit of change.” Jesus as Jacob weeps representing him raining down righteousness. Let us look at what Isaiah says concerning this event. “Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the LORD have created it.” (Isaiah 45:8)

Genesis 2:5-8 incorporate the story of redemption. There was no man or Adam to serve the woman to bring her back to righteousness. The 1st Adam could not do this since he was in sin. Jesus came as the 2nd Adam and paid the price in becoming the burnt offering as the sacrificial lamb. His ascension afforded righteousness and salvation for the woman, who then becomes the bride. The righteousness had to rain down upon her face. The root of “face” is the ‘pe (פ ), which represents “where the breath occurs.” The woman fell at the hearing of the first word of Satan in Genesis 3:1, where he said “Yea” (אפ ). This word “Yea” occurs as “nose” and as “nostrils.” This word “Yea” is an exhale and it represents breathing through the nostrils. Satan “breathed” upon the woman. This is where she lost righteousness. She lost the Holy Spirit out of here face from her breath. She received another spirit as Paul alluded to in 2 Corinthians 11:3-4. The Holy Spirit leaves through the face. He returns in the same manner in which he leaves. This is why in the New Creation the Spirit moves upon the face of the waters in Genesis 1:2. Psalms confirms this position.

“Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth.” (Psalms 104:30)

In this verse, the noun “earth” is “Adamah” (אדמה ) or the “woman.” The verb “renewest” is the word representing the “New Creation” throughout the Tanakh. This includes all parts of speech. This verse tells us that the LORD sends forth his “ruach” or his “Spirit” and we are created as in the New Creation. He “renews” the face of the woman. The Spirit gives the woman new breath.

The Old Temple

The LORD refers to Ezekiel as “The son of man” ninety-three times in the book of Ezekiel. The New Testament refers to Jesus as “The Son of man” eighty-nine times. Ezekiel represents the ministry of Jesus. In Ezekiel, The spirit of the LORD left from the east gate. East represents the face, just as north represents the left. In the temple of Ezekiel, the LORD returns in the east gate. The prince also returns in the east gate. Let us look in Ezekiel for some details.

“Afterward he brought me again unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward: for the forefront of the house stood toward the east, and the waters came down from under from the right side of the house, at the south side of the altar.” (Ezekiel 47:1)

In this verse, we see that the “forefront” (פני ) of the house, which is the word “face” (פני ), is toward the east. The house represents the Church. We become the house of the LORD. The noun “house” (בית ) consists of the root “daughter” (בת ) with an added ‘yodh (י ). The ‘yodh represents the “cause” and the “price” to be paid. The Church is the “house” of the LORD. The Church is also the “daughter” of the LORD. She is the Prince’s daughter in Song of Solomon 7:1. Now, let us look at where the Spirit leaves the house.

“And the cherubims lifted up their wings, and mounted up from the earth in my sight: when they went out, the wheels also were beside them, and every one stood at the door of the east gate of the LORD'S house; and the glory of the God of Israel was over them above.” (Ezekiel 10:19)

“Moreover the spirit lifted me up, and brought me unto the east gate of the LORD'S house, which looketh eastward….” (Ezekiel 11:1)

In these verses, the glory of the LORD departs the temple on the east side, which is the forefront or the face. The phrase “looketh eastward” is “facing eastward.” The glory of the LORD departs the face. In the natural, this story refers to when the LORD departed from the temple in Jerusalem. Detestable abominations abounded within the temple. When he could stand them no more, he left the Temple. The LORD referred to Ezekiel as the “Son of man.” Jesus referred to himself as the “Son of man.” The Spirit takes Ezekiel to the door of the inner gate, where he sees the image of jealousy sitting. Ezekiel then digs a hole in the wall of the temple, where he sees all sorts of abominable creeping things upon the wall. Additionally, he sees every man with “chambers of his imagery.” Then he sees women weeping for Tammuz. This refers to a story outside of Scripture, where a wild boar kills Tammuz, the son of Nimrod. The women then weep forty days for him. Some religious groups continue this tradition as “The forty days of lent.” Then Ezekiel sees the people worshipping the sun. Lastly, Ezekiel sees the people “put the branch to their nose.” This comes from the worship of the evergreen tree as a symbol of eternal life. Evergreens do not shed leaves. They stay green year round. A Babylonian tradition included placing an evergreen tree within the house. Upon entering, the men would “put the branch to the nose”, where they would then smell the evergreen and pronounce a blessing upon the house. Some religious groups integrated this evergreen tradition into their pagan festivities. Do we have any traditions, where we put evergreens in our houses as a symbol of eternal life? If we do, we might have some paganism living within us and not know it. The Spirit of the LORD showed Ezekiel all of these heart-wrenching abominations. The LORD could no longer bear it. He left!

In the spiritual, the temple is each person’s vessel wherein he or she lives. It includes our physical bodies. 1 Corinthians 6:19 says that we are the temple of the Holy Ghost. The message in Ezekiel relates to what happened in the garden. The reason that the Holy Spirit left the first family was that the abominations were too great to bear. The Holy Spirit was grieved beyond measure. The image of jealousy is that which provokes the LORD to jealousy. Any image or person that we place above the LORD is an image of jealousy. It sits right in the gate. This includes the lifting up of self in the place of God. The creeping things on the wall represent all of the detestable thoughts that we may have. Spiritual darkness motivates them. The “chambers of imagery” represent all of the “secret sins” that we may harbor within our hearts. The “women weeping for Tammuz” represents our “other lovers”, where we may pane away over them. Worshipping the sun represents anyone or anything that we bow down to other than the Lord Jesus Christ. “Putting the branch to the nose” represents breathing in another spirit. Here, we enjoy breathing in the fragrance of another spirit. It is spiritual adultery. All of these abominations represent “high places” in our lives.

This story in Ezekiel not only tells us of the glory of the LORD leaving the natural temple, but it also tells us of the Holy Spirit leaving the temple of mankind because of the abominations that man loves. This is a stern warning to the Church. The LORD has no interest in returning to this kind of temple. This temple is all about “self.” It is prone to build “high places” within itself. It is the temple of the Old City or the Old Jerusalem.

The New Temple

The LORD will return to the Temple of Ezekiel. This temple is in the New Jerusalem. There is nothing in this temple, but a golden altar. It is the altar of self-sacrifice. It is the altar of Romans 12:1-2.

(1) “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.

(2) And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.” (Romans 12:1-2)

This is the altar of living sacrifices. Jesus became the first living sacrifice. He showed us the way. Instead of us lifting ourselves up, where we create chambers of imagery, we lay ourselves down. We count the old man as dead. Dead men have no high places. The Holy Spirit rules in this temple. Let us now look at where the Holy Spirit, represented by the glory of the LORD, returns to the house through the east gate, which the face. The Prince also returns through this gate.

(4) “And the glory of the LORD came into the house by the way of the gate whose prospect is toward the east.

(5) So the spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house.

(6) And I heard him speaking unto me out of the house; and the man stood by me.

(7) And he said unto me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my holy name, shall the house of Israel no more defile, neither they, nor their kings, by their whoredom, nor by the carcases of their kings in their high places.” (Ezekiel 43:4-7)

In these verses, the glory of the LORD returns via the “prospect” toward the east. The word “prospect” is the “face.” He returns looking into the face. The root of “face” is a word representing “breath.” The LORD comes back into our faces in the breath of God. Verse 5 states that the “spirit” took Ezekiel up. This clues us in to this being spiritual. The glory fills the house. This is where the Spirit of God fills our houses. He fills the daughter. In verse 7, the LORD says that he will dwell “in the midst” of the children. This is the LORD dwelling “in” us by his Spirit. Additionally in verse 7, the noun “name” (שמ ) is the noun “Shem” (שמ ). “Shem” is the “Spirit.” Therefore, “holy name” is the “Holy Spirit.” This verse states that the LORD will dwell in us forever and that we will no longer defile the Holy “Spirit.” It also states that we will no longer commit spiritual adultery or have “high places” within us. When we live as the Temple of Ezekiel, we live the self-sacrificed life to the LORD. We are no longer our own, we were bought with a price. We focus totally upon the LORD.

Genesis 3:19 says that man will return to the “ground” (אדמה ) or to “Adamah” (אדמה ), the “woman.” It also states that man came from the “dust” and that he would return to the “dust.” In Genesis 2:7, God recreates man as a spiritual being from the “dust” or ashes that came from Jesus’ ascension, having originated from a woman, where the problem began. In Genesis 13:16, the LORD told Abram that he would make his seed as the “dust” of the earth. In Gen 18:27, Abraham called himself “dust” and ashes. The noun “dust” (עפר ) consists of the roots “fowl” (עפ/עופ ) or “fly” (עפ ), “fruit” (פר ), and “heifer” (פר ). “Dust” renders as “The fruit of the heifer shall fly.” This refers to the offspring of the woman from the garden reacquiring their ability to fly or their wings. Jesus paid the price as the burnt offering. His ascension reacquires our wings. The wings come with the Holy Spirit into the Temple of Ezekiel. We fly when we live in sacrificial love. Jesus said that we would be as the angels of God in heaven in Matthew 22:30.

Summary

At this point, it becomes clear that Noah’s Ark is more than a “tub” or a “tebah” (תבה ). It is a description of the work of the Lord Jesus Christ. It is in the Ark of Jesus that we receive the Spirit of God or “Shem” as our very “breath.” We also see that the Tanakh carries within itself what Jesus said and did. Throughout this book, we do not question the natural historical stories. Instead, we refer to the spiritual stories, which God ingenuously laced within the same text as the natural stories. These stories detail the plan of redemption. These are the “Mysteries of the Kingdom and of God” that the Spirit of the living God reveals to us. The text of the Tanakh contains the mysteries referred to by Jesus and by the apostle Paul.

In this chapter, we introduced “Ruach” as the “Spirit” or the “breath” in people. We also introduced “NeShemah” or “Shem” in feminine form as the “Spirit” or “breath” in people. We uncovered the mystery of “the cool of the day” being “the Spirit of Light.” We decoded the mystery of Genesis 2:7, where the new man receives the Spirit of Life. We matched this with the glory of the LORD coming into the Temple of Ezekiel. We touched upon the fact that the noun “name” translates from the Hebrew word “Shem.” “Shem” represents the “Spirit” as “Christ in you” the hope of glory. In the next chapter, we will submerse ourselves into Shem.

CHRIST IN YOU

Shem as the Holy Spirit

Who

is Shem? Let us briefly look a few facts surrounding the Biblical person Shem, who was born before the flood. Methuselah was contemporary with Adam for 243 years. Shem was contemporary with Methuselah for nearly 100 years. Shem was contemporary with Methuselah who was contemporary with Adam. It is very likely that Shem knew Methuselah, who knew Adam. Shem lived at the same time as Abraham for 148 years. It is likely that Abraham knew Shem, who knew Methuselah, who knew Adam. Shem was the only person known to be living from the Ark at the time of Abraham meeting Melchizedek. Jewish tradition holds Shem as Melchizedek.

Stated another way, Jewish tradition holds the one on the Ark as Melchizedek. They hold Shem to be the King of Righteousness. Shem’s life transitions from life before the flood to life in the Ark to life after the flood.

In the spiritual story of redemption, the biblical person “Shem” (שמ ), who was in the Ark with Noah, represents the Holy Spirit. He is the spiritual person of “the Spirit in the life of the believer.” This relates to the New Testament phrase “Christ in you” the hope of glory as in Colossians 1:27. All forms of the Hebrew root “Shem” as standalone or within other words represent spiritual aspects of the working of the Spirit in the believer’s life. There are seven thousand occurrences of Shem in the Tanakh. “Ruach” (רוח/רח ) is the other Hebrew word for the “Spirit” in the Tanakh. Ruach works with Shem in the Ark of Jesus. They identify themselves as working together several times. The LORD hid Shem as the Spirit within the natural account since he is part of the Mystery of “Christ in you.”

Right up front, let us note that the feminine form of “Shem”

translates two times as “spirit”, twelve times as “breath”, three times as “blast” of the nostrils of Ruach or of Elohym, and once as the “inspiration” of the Almighty, in the natural account. Jewish tradition holds the historical Biblical character “Shem” as Melchizedek. It is this same Shem, who with Japheth (or those who are enlarged) (and who dwell in the tents of Shem), that take the “garment”, which is the Hebrew word “Shemlah” (שמל ), and walk backward to cover their Father’s nakedness. (See 1 Corinthians 6:19) This garment of the Shemlah, which bears Shem as the primary root, occurs in numerous prophetic verses dealing with man’s covering in redemption.

The garment of Shemlah occurs thirty-two times in the Tanakh. It is one of the most important garments in Scripture. The Shemlah is a key garment in redemption. Shem and Japheth wear this garment as they walk backward to cover the nakedness of their father. The Shemlah is the garment that Jacob tells his household to change into after they put away their idols.

Joseph changes into this garment when he comes into Pharaoh’s presence. Moses tells the children of Israel to wash this garment as they prepare to go into the LORD’s presence on the third day. The Shemlah is the garment that the LORD

gives to the fatherless, to the widows, and to the strangers. Joshua rents this garment off himself when he falls on his face before the Ark. Ruth puts this “raiment” on to meet Boaz on the threshing floor. When David arises from the earth, he changes this garment to come into the house of the LORD. The LORD

binds the waters in this garment. Those considered as healers wear this

garment. The Shemlah is the garment rolled in blood.

The “Garment” or “Shemlah” (שמל ) consists of two roots with “Shem” (שמ ) being the first. This garment bears Shem, as the primary root; therefore, it is a garment of the Spirit. The second root is the transliteration “ml” (מל ) from the Hebrew characters ‘mem (מ ) and ‘lamed (ל ).

“Ml” translates elsewhere as “word”, as “circumcision”, as “consecration”, and as “fullness.” The garment of Shemlah is “the word of the Spirit.” The garment of Shemlah is “the Spirit of circumcision.” The garment of Shemlah is “the Spirit of consecration” .The garment of Shemlah is “the fullness of the Spirit.”

In the spiritual context of redemption, to wear the Shemlah is to be clothed in the Holy Spirit or the Holy Ghost. We will address the Shemlah in a separate volume in this series.

The English word “name” is the Hebrew word “shem” (שמ ).

In the spiritual, this is to say that a person’s “name” identifies what

“spirit” they represent. Therefore, the phrase, “the name of the LORD”,

spiritually renders as, “the Spirit of the LORD.” In addition, the phrase, “holy name”, spiritually renders as, “Holy Spirit.” Furthermore, the phrase “called by my name” renders as “called by my Spirit.” Lastly, phrase “fear my name” renders as “fear my Spirit.” “Shem” as “name” is masculine. However, when it is plural in number, it always occurs in feminine form representing the bride at the Cross. The word “shem” in Paleo picture form renders as, “the Spirit of fire is the existent one in the waters.”

The word “shem” (שמ ) is the primary root of the word “shemen”

(שמנ ), translated as “oil.” It is the anointing “oil.” It occurs in scripture 165 times as “oil.” “Shemen” spiritually renders as the “oil of the Spirit” or as the “flow of the Spirit.” The priests must anoint everything with the “oil of the Spirit” that comes into the presence of the LORD. “Shem” is the primary root of the Hebrew word “shemay” (שמע ), which translates as “to hear.” “Shem” (שמ ) is also the primary root of the Hebrew word “shemayim”(שמימ ), translated as “heaven.” Shem is the word “there” (שמ ) as in, “If I ascend up into heaven thou art there.” Therefore, no matter where we go, “Shem” is “there.”

In Genesis 9:26, we find the phrase “blessed be the LORD God of Shem” (יהוה

אלהי שמ ). The LORD is Yahweh (יהוה ), the Father. God is Elohym (אלהימ ), the Son, who created the worlds as in Genesis 1:1, Hebrews 1:2, and Ephesians 3:9. The phrase “LORD God” renders as “Elohym of Yahweh” or spiritually as the “Son of the Father.” It also represents the Father and the Son, where the Son performs the work on the left hand, as written in Hebrew from right to left. The phrase “the LORD God of Shem” refers to the Father, the Son, and the Spirit. The Spirit is now on the left hand in Hebrew, therefore he performs the work. In the Spiritual, the phrase “the LORD God of Shem” can render as “the LORD my God Shem”, as “the LORD God Shem”, or as “the Spirit of the LORD God.” This is because context always sets the usage of perceived construct states. This is the spiritual context. The LORD is Yahweh, who is the Father. God is Elohym, who is the Son. Shem is the Holy Spirit. In this verse, we see the Father, the Son, and the Holy Spirit. The phrase “Blessed be the LORD God of Shem”, infers “Blessed be the Father, the Son, and the Holy Spirit.”

This agrees with Matthew 28:19, where Jesus said, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” If available, an original Hebrew text of the book of Matthew would include “shem” as “name.” Since “name” is “shem” or the “Spirit”, Jesus tells us to baptize them in the “Spirit” of the Father, and of the Son, and of the Holy Ghost. The Greek text reads from left to right. The Hebrew text would read right to left, leaving the Holy Ghost on the left hand performing the work. This perfectly matches Genesis 9:26, where Shem resides on the left hand.

To accept this possibility, one must only accept the

possibility of there being a redemptive spiritual context to Scripture within the same text as the natural context. All of the prophetic verses in the Tanakh testify that this context exists.

“At that time Jesus answered and said, I thank thee, O

Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.” (Matthew 11:25)

Blaspheming the Holy Ghost

We will now address one of the most difficult teachings of Jesus; Blaspheming the Holy Ghost or the Holy Spirit. This teaching has long standing been one of the most difficult to understand. To this day, the Church does not know where to find its foundation in the Tanakh. We accept the words of Jesus as the only clear teaching on the subject.

When we step into the realm of the Spirit, we can see all the way around the natural. The purpose of the natural is to reach down to man and paint the picture that provides the necessary steps to reconnect us to the spiritual realm where the Father lives. This is the realm of sacrificial love. Let us look at Matthew 12 and Mark 3.

(31) “Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men.

(32) And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.” (Matthew 12:31-32)

“But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:” (Mark 3:29)

If blaspheming the “Holy Ghost” or the “Holy Spirit” is the unpardonable sin then we would expect to see it thoroughly explained in the Tanakh. Is it in the Scripture and we do not see it? Jesus (or Yeshua) said numerous times, “It is written.” The New Testament records sixty-three times, “It is written.” Is there a Key to the mystery? There is only one story in the Tanakh, which speaks to the sin of Blasphemy. If scripture defines scripture then these verses will set the legal definition. It is written! Let us look at this story and then we will walk through the spiritual rendering.

10 “And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel: and this son of the Israelitish woman and a man of Israel strove together in the camp;

11 And the Israelitish woman's son blasphemed the name of the LORD, and cursed. And they brought him unto Moses: (and his mother's name was Shelomith, the daughter of Dibri, of the tribe of Dan:)

12 And they put him in ward, that the mind of the LORD might be shewed them.

13 And the LORD spake unto Moses, saying,

14 Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him.

15 And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin.

16 And he that blasphemeth the name of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name of the LORD, shall be put to death.” (Leviticus 24:10-16)

As a note, the KJV English translation uses the word “LORD” to represent the Hebrew word “Yahweh” (יהוה ). We have just read the historical natural story. It clearly defines blaspheming the “Name” of the LORD Yahweh. However, Jesus spoke of Blaspheming the Holy Ghost (or Spirit). Let us look into a deeper layer of the same text, where we will see the spiritual story.

The LORD Yahweh cursed several people. The LORD Yahweh did not specifically say; “I curse the name of Canaan” but, “…cursed be Canaan…” in Genesis 9:25. The LORD never cursed the “name” of a person. This may appear to be semantics, but there is a reason for the clarification. If I am going to curse or blaspheme someone; I will say, “I curse Bob” or “I curse the descendants of Bob”, or “cursed be Bob.” I would not say, “I curse the name of Bob.” Is there another possible answer that gives us a deeper spiritual understanding as to why this man blasphemed “the name?” Does it fit with Jesus’ statement of “Blasphemy against the Holy Ghost?” Remember the words of Jesus, where he said; “The words that I speak to you, they are Spirit, and they are life.” (John 6:63) Let us look again at the story in Leviticus.

(11) “And the Israelitish woman's son blasphemed the name of the LORD, and cursed. And they brought him unto Moses: (and his mother's name was Shelomith, the daughter of Dibri, of the tribe of Dan:).” (Leviticus 24:11)

Let us focus on the first part of the verse.

(11) “And the Israelitish woman's son blasphemed the name of the LORD.…” (Leviticus 24:11).

The phrase “the name” is very interesting. The Jewish Rabbis believe that this phrase “the name” refers to blasphemy against the LORD Yahweh (יהוה ). This is why, to this day, the Jews do not dare chance blaspheming Yahweh’s “name”, so they refuse to say Yahweh (יהוה ). Instead, they say, “The Name” or as in Hebrew “HaShem” (השמ ). As a note, the Hebrew character ‘he (ה ) is the definite article “the.” Therefore, in the natural, “HaShem” (השמ ) translates as “The Name.” However, this is NOT what the text says. The text clearly refers to blaspheming “the name” of the LORD Yahweh, not the word Yahweh (יהוה ) himself. In the natural, this sounds likes semantics. However, in the spiritual, the answer makes perfect sense. We are looking for “Jesus Talk.” Let us look at the first part of the verse again.

(11) “And the Israelitish woman's son blasphemed the name of the LORD….” (Leviticus 24:11)

The word “name” (שמ ) is the Hebrew word “shem” (שמ ). In the natural, the word “shem" is a masculine noun rendered as “name.” In the spiritual, this is “Shem”, who is the biblical character on the Ark of Jesus. “Shem” in feminine form translates several times as “spirit” in Scripture. “Shem” is the Holy “Spirit” who comes to us in the Ark of Jesus. We bear up the Ark of Jesus. Therefore, the Holy Spirit comes to us as “Christ in you” or as “the anointing of the Spirit in us.” Now, let us change “HaShem” (השמ ) or “The Name” (השמ ) to “the Spirit” (השמ ). This applies spiritual content to the verse, which reveals the spiritual context of the story. The changes that we will make are spiritually legal Hebrew.

(11) “And the Israelitish woman's son blasphemed the Spirit of the LORD….” (Leviticus 24:11, Spiritual)

The next thing we see is that the phrase “of the LORD” is not actually in the Hebrew text. This is why it is in italics in the KJV. As a result, this part of the verse actually reads as follows:

(11) “And the Israelitish woman's son blasphemed the Spirit….” (Leviticus 24:11, Spiritual)

Now, let us look at the whole verse, where we replace “name” with “Spirit” and remove the non-existent phrase “of the LORD.”

(11) “And the Israelitish woman's son blasphemed the Spirit, and cursed. And they brought him unto Moses: (and his mother's name was Shelomith, the daughter of Dibri, of the tribe of Dan:)” (Leviticus 24:11, Spiritual)

Up to this point, does this match with the way Jesus spoke? Yes, it does. It matches perfectly. Let us look at verse 16.

(16) “And he that blasphemeth the name of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name of the LORD, shall be put to death.” (Leviticus 24:16)

Now we will change the Hebrew word “shem” which renders as “name” in the natural, to “Spirit.” We will also remove the non-existent italics phrase “of the LORD” from the second part of this verse.

(16) “And he that blasphemeth the Spirit of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the Spirit, shall be put to death.” (Leviticus 24:16, Spiritual)

Does this agree with the way Jesus spoke? Are these words spiritual? Yes, it agrees with the way Jesus spoke and the words are spiritual. Now, we will look at the whole story again with the spiritual changes applied.

(10) “And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel: and this son of the Israelitish woman and a man of Israel strove together in the camp;

(11) And the Israelitish woman's son blasphemed the Spirit, and cursed. And they brought him unto Moses: (and his mother's name was Shelomith, the daughter of Dibri, of the tribe of Dan:)

(12) And they put him in ward, that the mind of the LORD might be shewed them.

(13) And the LORD spake unto Moses, saying,

(14) Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him.

(15) And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin.

(16) And he that blasphemeth the Spirit of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the Spirit, shall be put to death.” (Leviticus 24:10-16, Spiritual)

Remember, this is the only story in the Tanakh addressing blaspheming the name of the LORD. Scripture defines Scripture. Jesus’ teaching on blaspheming the Spirit originates right here and it matches one of the commandments. We have only addressed one word in the story and have brought to light a spiritual context. Each word in the story comes from a root word or root combination. The spiritual meaning of each root word in the story adds unimaginable color to the story. Unfortunately, it is beyond the scope of this book to cover this story alone. This volume simply brings to light the existence of the spiritual contexts and that they agree with New Testament spiritual teaching.

In verse 15, where it says, “Whosoever curseth his God” refers to those who curse Elohym, who is the Son. They shall bear their sin, but they have not blasphemed against the Spirit. This agrees with Matthew 12:32, where Jesus said, “And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.”

Shem in The Commandment

Now that we have seen the use of Shem as the Spirit in Blaspheming the Spirit, we would expect to see the directive in the Ten Commandments as well, since it is the unpardonable sin. It was clear to Paul that the commandments are ultimately spiritual. The LORD wrote the Commandments in a natural fashion, since they first addressed natural man. This is all that the natural man sees. This is pretty much, what a carnal believer sees as well. The LORD, in his foreknowledge, planned for spiritual redemption, and wrote the spiritual context within the same text as the natural context. Let us consider the transition from the commandments in ink on stone to the fleshly tables of the heart by the Spirit.

“Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart.” (2 Corinthians 3:3)

Let us look at the Commandment in Exodus addressing speaking against the name of the LORD.

“Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.” (Exodus 20:7)

Let us focus on the word translated as “take” for a moment. The root is the Hebrew word “sha” (שא ). “Sha” most often translates as “bear.” When it translates as “bear”, “lift up”, or “carry”, it generally relates to a personal nature. Let us change “take” to “carry” and “taketh” to “beareth”, making it personal, since we are talking about our relationship to the name of the LORD. This is a legal Biblical Hebrew alternate translation. Later in this book, we will address the reason for this change in detail. We will call it spiritual, since the changes that follow will apply to the spiritual context in Scripture.

“Thou shalt not carry the name of the LORD thy God in vain; for the LORD will not hold him guiltless that beareth his name in vain.” (Exodus 20:7, Spiritual)

Up to this point, the commandment reads the same with the exception being that the personal nature is applied. Now, we focus on the word “shem” (שמ ), which translates in the natural as “name” (שמ ). As stated before, the word “name” is the Hebrew word “shem”, which represents the “Spirit.” Please note that all of the words used in this book as changes to the renderings, translate elsewhere in scripture as the words used. Regarding this word “shem”, its feminine form translates several times as “spirit” in scripture. The changes that we will make are spiritually legal Hebrew. We will now change the word “name” to “Spirit.”

“Thou shalt not carry the Spirit of the LORD thy God in vain; for the LORD will not hold him guiltless that beareth his Spirit in vain.” (Exodus 20:7, Spiritual)

Does this match with the way Jesus spoke? Yes, it does. Additionally, it matches with Paul’s referral to the work of the Spirit in fleshly tables of the heart. It also lays the foundation to the story in Leviticus 24. We are not finished with Exodus 20:7. We will need further spiritual clarification to the verse so that we may properly apply the full flavor of the Commandment to Leviticus 24. We will address this in the chapter on “sha.”

At this point, we should regroup and think about what we have just covered. We in the Church often find ourselves viewing the Holy Spirit as some sort of impersonal entity who is present for our enjoyment. In this chapter, we are not “playing games” with the Commandments. We are bringing to light that which Jesus spoke. Jesus expected us to understand the Commandments. The Commandments are spiritual. Jesus’ words are spiritual. Blaspheming the Holy Spirit is very serious and it is of a spiritual nature.

“If we live in the Spirit, let us also walk in the Spirit.” (Galatians 5:25)

Shem Tables

Appendix-1 includes four tables that show twenty-one examples of the use of “shem.” Table8A [T8A] shows eleven uses of “shem.” Table8B [T8B] shows an additional ten uses of “shem.” Table9A [T9A] shows the spiritual renderings of Table8A, where they match line-for-line. Table9B [T9B] shows the spiritual renderings of Table8B where they match line-for-line.

THE ORIGINAL SIN

Sha

The

Hebrew root “sha” (שא ) is one of the most expressive words in the fall and in redemption. “Sha” focuses on the problem of the lifting up of self. It reveals whom we should and should not lift up. The effects of “sha” on mankind are monumental. Understanding the workings of this root helps us to

understand what we must contend with in ourselves. The LORD steps in throughout the stories where this word occurs, showing us how to overcome. Let us explore the realm of “sha.”

Sha in The Commandment

Let us pick up where Shem left off in Exodus 20:7, concerning the Commandment. We will bring out more content that is spiritual so that the spiritual context will become clearly visible. We will do this by addressing one root word that shows up as four words within this verse. Let us leave our changes from Shem to Spirit in place and back out the changes made to take and taketh. Now, let us look as this verse.

“Thou shalt not take the Spirit of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his Spirit in vain.” (Exodus 20:7, Spiritual)

We will address four words in this verse. They are “take”, “vain”, taketh, and “vain.” They all consist of the same root, which is “sha” (שא ). As a note, every root will tell its own story in redemption if we look at it as it ascends through the Tanakh. The root will identify its use in the fall and explain its use in the plan of redemption. Let us focus on the word “take” or “taketh.” In the natural, we are not to “take” the name of the LORD in vain. In the spiritual, we do not “take” the Spirit of the LORD in vain. In the spiritual, this root “sha”, translated here as “Take”, is of a very personal nature. We will now take a journey through the Scripture. Eventually, we will return to this verse after we have added flavor to the word “sha.” Let us look at one use of “sha” where it surfaces in a personal nature.

“Then David said, None ought to carry the ark of God but the Levites: for them hath the LORD chosen to carry the ark of God, and to minister unto him for ever.” (1 Chronicles 15:2)

In this verse, David uses “sha” twice. Both times, it translates as “carry.” Only the priests are to “carry” the Ark of God. Exodus 19:6 says that we will be a kingdom of priests. 1 Peter 2:5 and 1 Peter 2:9 say that we are a spiritual house, a holy priesthood. We are to “carry” the ark of God, which is the Holy Spirit in us. We also term this as, “Christ in you”, or as “the anointing of the Spirit in you.” “Sha” is the word used whenever the Ark is lifted up, carried, bare, or borne. They are all the same word as “take” (שא ). Therefore, we “lift up” and “carry” the Ark of Jesus, which is the Holy Spirit in us. To help us better understand “sha”, translated as “take” in Exodus 20:7, or as “carry” in 1 Chronicles 15:2, we must go to the root. The first occurrence sets the spiritual power. Let us look at the first occurrence of “sha” in Genesis 3, where it translates as “beguiled.”

“Then the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I ate.” (Genesis 3:13)

Well, this is interesting. The first occurrence of “sha” is where the woman accuses the serpent of “beguiling” her. The use of “sha” (שא ) as “beguiled” (שיא ) here occurs in a causative (י ) form, where the woman lays the blame upon the serpent for causing her to be “lifted up” (שא ) or to “insurrect” (שא/נשא ). Thus, the pointing of the finger begins. Instead of accepting the blame and repenting, she hides her sin in her bosom as stated in Job 31:33 concerning Adam. She then points the finger of accusation at someone else. The first occurrence sets the spiritual power for the word. The Hebrew character ‘yodh (י ) in the center of the word beguiled indicates the “cause” of the problem. It also indicates a “price” to be paid. The sin in the garden dealt with insurrection (שא/נשא ) resulting in rebellion against the LORD. The “lifting up” of self is at the root. The infamous five “I wills” of Lucifer or the serpent in Isaiah 14:13-14 reflect lifting oneself up in full form. The serpent then convinced the woman to lift herself up. This is the beginning of “self.” She became “self-aware” outside of the LORD. She separated herself from the LORD and hid herself in the midst of the trees as in Genesis 3:8. This is where the problem of the flesh “rising up” begins. It is all in who is being “lifted up.” It is the opposite of self-sacrifice or sacrificial love. God designed us to “lift up” the LORD. When we turn from him to ourselves then a spiritual disconnect occurs. Paul warned in 2 Corinthians 11:4 about “another Jesus”, “another spirit”, and “another Gospel.” The “another spirit” referred to by Paul is the spirit of Iniquity. Note Lucifer’s fall in Ezekiel.

“Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee.” (Ezekiel 28:15)

The mystery of iniquity deals with the spirit that enters a person associated with self-exaltation or the “lifting up” of the flesh. It is in the natural man. The carnal believer still hangs on to some aspects of this self-exaltation. Let us look at the second occurrence of “sha”, where it translates as the noun “accepted.”

“If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.” (Genesis 4:7)

The LORD tells Cain that if he does “well” or “good” that he will be accepted. The word “accepted” (שאת ) is the noun form of “sha” (שא ) or “lifted up.” Therefore, the LORD tells Cain that if he will humble himself and do good that the LORD will lift him up in due season, which agrees with what James says. “Humble yourselves in the sight of the Lord, and he shall lift you up.” (James 4:10) Man’s problem is that he will not wait. Man is all about “lifting himself up” now. If we position ourselves as number one, then waiting on the LORD is not a consideration. The old man centers himself on self-will and self-exaltation. Let us look at the third occurrence of “sha”, where it translates as “bear.”

“And Cain said unto the LORD, My punishment is greater than I can bear.” (Genesis 4:13)

Cain says his punishment for killing his brother is greater than he can “bear”, “lift up”, or “carry.” But wait, what is the punishment? The Jubilee Bible provides a different view into the text, where it defines the root of the problem.

“And Cain said unto the LORD, My iniquity is greater than I can bear.” (Genesis 4:13, Jubilee)

The word “punishment” is also the word “iniquity.” That is right! Cain’s punishment was iniquity. The word “iniquity” (עונ ) is the word “eyes” (עינ ) with the character ‘yodh (י ) changed to a ‘vav (ו ). This is a spirited or participle (ו ) form of eyes. This is to say, “I am all eyes.” (See Table-6 [T6]) Cain was then possessed with the spirit of iniquity.

The woman followed the serpent’s example and “lifted herself up” (שא ) in “insurrection” (שא/נשא ) against the LORD. Incidentally, “sha” translates as “insurrection” in Ezra 4:19, where the complaint is lodged against Jerusalem saying, “…this city of old time hath made insurrection….” This refers to the original city, which is the woman in the garden. This is the old womb of creation. Ezra focused on rebuilding the temple within the city. This represents rebuilding the temple from the garden, which is within us. The city is the New Jerusalem.

Barabbas

In the garden, Adam partook of the insurrection. Because of their insurrection against the LORD, their offspring “lifted himself up” above his fellow man and slew him. His “lifting up” of self resulted in him receiving the spirit of iniquity, which was a punishment greater than he could carry, lift up, or bear.

The two sins in the garden were insurrection, and murder. This is why they chose to release Barabbas instead of Jesus at Passover. He was guilty of insurrection and murder as per Mark 15:7. They are both capital offences requiring death. Let us look at that verse. “And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.” (Mark 15:7) “Barabbas” renders as “Son of the father.” This represents the events in the garden. The 1st Adam lay bound. At the Passover, they crucified Jesus, thus releasing the son from the garden. Let us look at this story in Matthew.

(15) Now at that feast the governor was wont to release unto the people a prisoner, whom they would.

(16) “And they had then a notable prisoner, called Barabbas.

(17) Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?

(18) For he knew that for envy they had delivered him.

(19) When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.

(20) But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus.

(21) The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas.

(22) Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.” (Matthew 27:15-22)

In verse 15, the “feast” is Passover. Passover occurs before the first day of the seven-day Feast of Unleavened Bread. The seven days are the seven thousand years that Adam or mankind is upon the earth as per 2 Peter 3:8. Passover represents the day before the first day in the garden. Passover takes us back to before the fall! The governor, who is the Father, releases someone before it all started. Someone else pays the price.

Verse 16 says that Barabbas was a “notable” prisoner. The 1st Adam was “notable.” He ruled the earth. He then became a prisoner.

In verse 17, “Pilate”, or the “spear bearer”, asks if they should release Barabbas or Jesus, who is called Christ. The early Christian leader Origen said that many copies of the Book of Matthew stated that Barabbas was surnamed “Jesus.” Let us look at the verse with the option provided. “…Whom will ye that I release unto you? [Jesus] Barabbas, or Jesus which is called Christ?” (Matthew 27:15, [Origen]) Either way, Barabbas represents the 1st Adam. Jesus the Christ represents the 2nd Adam. Both were to be Yahweh’s Savior. The first failed. The 2nd is the Christ. He is “anointed” with the Spirit. He is the “Messiah”, which is the Hebrew word for “Christ.” He brings us back into the realm of the Spirit, where the Father dwells.

In verse 18, they “envied” Jesus. This represents Satan and his hoard, where they desired to have that which was not theirs to have. Envy motivated them to kill Jesus. This agrees with 1 John 3:2, where Cain was of the wicked one and slew his brother because his own actions were evil and his brother’s were righteous.

In verse 19, Pilate’s wife represents the woman from the garden. She suffered many things in a “dream.” In the Tanakh, a “dream” is the prophetic connection between the different “Ages.” The woman from the garden suffered many things in a dream “this day.” A day is as a thousand years. “This day” refers to the fourth day or four-thousand years of mankind upon the earth. The woman from the garden suffered many things in the travail to bring forth the firstborn son of the new womb of the New Creation.

In verse 20, the chief priests and the elders persuade the people to choose Barabbas. The chief priests and elders represent Satan and the old spirits that follow him. They motivate the people to choose Barabbas. They in effect, seal their own demise.

In verse 21, the “twain” refers to the “twins” in the womb of Isaac’s wife Rabecca as recorded in Genesis 25:24. In that verse, the word “twins” is the word “perfection.” Jesus is the perfect man. Jesus, as Jacob takes man by the heel and pulls him back into the womb of creation. He does this before the first day of the feast, or on Passover.

In verse 22, the people call for the spear bearer to crucify Jesus the Christ. To crucify is to nail. They nailed Jesus to a tree. We are trees. They nailed Jesus to the trees. “Jesus” renders as “The Salvation of Yahweh.” They nailed the Salvation of Yahweh to us in the Spirit. We are crucified with Christ. We now bear the Spirit of Christ. The Cross represents the Ark of Jesus.

They crucified Jesus on Wednesday, the fourth day of the week, 31 A.D. This is how we get three days and nights in the grave. The fourth day represents man’s four-thousand years upon the earth. Jesus shows up from the resurrection early on the first day of the week. This takes us back to the garden, to the first day, or to before the first thousand years. It is also early on the eighth day of the week or after the completion of seven-thousand years of mankind upon the earth. After the three days or three-thousand years of the Church, we will resurrect with Christ, early on the eighth day. The Spirit of Jesus is within the Church for the three days of the Church. This is why they perform circumcision on the eighth day. The flesh will come off. We lose these physical bodies here on earth. We will go back to where we were before the fall. We will go back into the camp of the LORD. Thus, after seven days, Miriam or Mary returns to the camp of the LORD. This is because, out of love, the Father spit the Spirit back into her face at the Cross of Jesus. (See Numbers 12:14)

Let us go back to Barabbas. Barabbas or Adam was guilty of insurrection and murder. The insurrection parallels the breaking of the stone tablet of Commandments pertaining to the LORD. Cain murdering his brother parallels the breaking of the stone tablet of Commandments concerning man. Consider that the greatest sin against the LORD is insurrection, which is a form of rebellion. Man cannot kill the LORD; therefore, “lifting ourselves up” to stand against the LORD is the worst crime that we can commit against him. The greatest crime against our fellow person is murder. Consequently, the two stone tablets were broken. In redemption, the Spirit of the LORD replaces the two stone tables of “Thou shalt not(s)” with two great commands of “Thou shalt love.” These are the two commands of sacrificial love that reverse the curse of self-exaltation. He places them in fleshly tables of the heart. This occurs when the LORD replaces the spirit of iniquity with his Spirit, thus returning us back to the garden.

Daniel in the lion’s Den

The antithesis and solution to Barabbas is Daniel in the lion’s den. In Daniel 6:22, Daniel was not guilty of insurrection in that he was innocent. He also had done no hurt or harm to his fellow person. This

represents Jesus going to the Cross to pay our price for insurrection and

murder. Jesus was cast into the pit of hell, but Satan could not hold him in hell, since he carried no insurrection or murder within himself. Note that Daniel was thrown into the lion’s den or pit for insurrection as a form of rebellion in that he chose to worship someone other than the king. This is a spiritual

explanation of what happened in heaven and in the garden. The king, who is

Yahweh the LORD, forbade man to worship any other god. Lucifer and Adam chose to worship the creature rather than the creator as identified in Romans 1:25.

The price is the pit of hell or the lion’s den. Hell could not hold Jesus, since Satan had nothing in him. Jesus was innocent and there was no harm in him.

The story in Daniel 6 sheds light upon what happened

concerning the command of the LORD in the garden. It is, in fact, the story of the fall and of redemption, where the LORD addresses insurrection and murder.

We could tell the story word for word in the spiritual, but this would require a volume to address each root word. We will settle for the summary version. If time permits consider reading all of Daniel 6 at this time. The story begins with Daniel’s appointment above the other leaders in the kingdom. The other leaders decide to take Daniel’s authority from him. The schemers resolved to catch Daniel worshipping another god. They convince the king to write a

commandment that no one is to worship any other god. The penalty is death in the pit. They set the stage and catch Daniel worshipping another god. They

accuse him before the king. The king is heartbroken over the prospect of losing his beloved Daniel. The accusers put pressure upon the king to execute the

sentence of death in the pit. The king throws Daniel into the pit with lions.

Daniel is not touched in that he is innocent of insurrection and he causes no harm to his fellow person. The king releases Daniel and then instead throws the accusers into the pit.

The spiritual story is as follows: Daniel’s name consists of two roots rendering as “Judge of Elohym” or as “Elohym the Judge.” First,

Daniel is the 1st Adam. He is Elohym’s Judge on earth. Adam is in the garden. He is over the kingdom on earth. Everyone else is subject to him.

Satan decides to steal the kingdom on earth. Satan is the “accuser.” He sets up a scenario where he can accuse Adam. Satan knows that the LORD will not

tolerate man worshipping anyone other than himself. Satan then convinces man to worship the creature rather than the creator. Adam follows Satan’s example and “lifts himself up” or worships himself. He then loses the kingdom to Satan and his assistants. The LORD is heartbroken over what he must do. However, the LORD is one hundred-trillion steps ahead of Satan. He sends his Son to pay the 1st Adam’s price. At the moment of execution, a switch is performed. The 1st Adam hands his sentence to the 2nd Adam. This is at the Cross.

Daniel is now the 2nd Adam. He is Elohym himself as “Daniel” or as “Elohym the Judge.” Elohym incarnate is Jesus. Satan has nothing in him. The 2nd Adam is innocent of insurrection and brings no harm to his fellow person. The LORD, who is the Father, throws Jesus as Daniel into the pit of hell. The devils

cannot touch him. On resurrection morning, the Father calls to Jesus, who is still alive in the pit. The Father calls him out of the pit and restores his position in the kingdom. The Father will then throw the accusers or Satan and his cohort into the pit instead. This occurs on the resurrection morning of the Church. Just as Jesus was in the grave three days, the Holy Spirit is in the Church three days. The three days are three-thousand years as per 2 Peter 3:8. This is why we must hand off our sentence of hell to Jesus. We are not able to bear the punishment for our sins. Who is this God of sacrificial love? He loves us more than we can imagine.

Sha in The Rising Up

Let us look at another reference to “sha” (שא ), where it occurs as “rising” (שאת ). At this point, if possible, read all of Leviticus 13, where “sha” occurs there six times. Let us focus on verse 2, where “sha” occurs as “rising.”

“When a man shall have in the skin of his flesh a rising, a scab, or bright spot, and it be in the skin of his flesh like the plague of leprosy; then he shall be brought unto Aaron the priest, or unto one of his sons the priests.” (Leviticus 13:2)

Here we see that when the flesh “rises” or “lifts itself up” we call it leprosy. Wait a minute. This instruction applies to more than the natural. In the spiritual, it says that leprosy results from our flesh “rising up” or “puffing itself up.” “Sha” rendered as “rising” also occurs as “insurrection.” Folks, it is all about what happened in the garden and how to get us back there. If this were not such a serious issue, it would be almost humorous how the LORD left us a spiritual law with specific instructions for dealing with the flesh, neatly tucked inside of the natural law of Moses. This is one example of why the Law is spiritual as stated in Romans 7:14.

In the natural, the text in Leviticus 13 refers to two of the most common forms of leprosy. In the spiritual, it refers to the manner in which our flesh “rises up.” Leviticus then provides instruction to the priests in dealing with it. There are only two cures for leprosy from the text of Leviticus 13. The first is that the “self-exaltation”, “rising up”, or “insurrection” goes away and does not return. The second requires that the “puffing up” of the flesh completely work itself through all of the flesh, turning the skin white, and leaving nothing beneath the skin. The word “white” (לבנ ) is actually a combination of the two Hebrew roots, “heart” (לב ) and “son” (בנ ). It is the “heart of the Son.” There cannot be any flesh left. All of the skin must turn “white.” There can be nothing left to “puff up” or to “exalt itself.”

The spiritual teaching is clear. If we let our flesh “rise up” then the LORD and his priests place us into quarantine. There are only two safe ways out. The first is that we take Paul’s instruction and crucify the old man, the flesh, or the carnality left in us. We crucify it completely and then there will be no “uprisings” of the flesh. This refers to each of us taking up his or her cross. The second is more painful. If we let the flesh take over then it will have to work itself thoroughly out until there is nothing left of it, or we will be labeled as “unclean” and removed from the presence of the LORD and from the presence of his people. Throughout this process, the LORD and his priests quarantine us. Paul referred to the flesh regularly. He discussed the works of the flesh and that we were to put down the flesh at all cost. Paul would not have told us to put it down if we could not do it. If we walk close with the Holy Spirit, we can then crucify the old man.

The Burden of Hate

Let us go back to Cain. Cain relates to every one of us who has ever been angry with his or her brother or sister without a cause. In Genesis 4:7, the LORD prophesies that Cain shall overcome sin. The Cain(s) have an overwhelming problem. Let us take a look at a reference where the result of the first family’s “lifting up” is the “burden” they are carrying.

“If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him.” (Exodus 23:5)

The male ass in the story is representative of what happened in the garden. The asses carry a burden. The male and female asses must have their burdens removed and be bound back to the vine. This process is a theme in redemption. (See Genesis 49:11, Zechariah 9:9, and Matthew 21:5). This is why Jesus came into Jerusalem riding upon the foal of an ass.

The ass is lying under a burden that he cannot bear or carry. The word “burden” is a form of the word “sha” (שא ). It is “msha” (משא ). “Burden” here literally means, “because of lifting up” or “what is felt because of lifting up.” When we lift ourselves up, we actually cause ourselves to bear burdens. This is part of the deceitful nature of lifting one’s self up. It is self-imposing. One consequence is the “burden” that we must now “lift up” or “carry” along with the “lifting up” of self.

The burden is the spirit of iniquity, which was Cain’s punishment. Therefore, the problem man has is “lifting up.” He cannot seem to “lift up” the right person. As a result, he is now bound to “carry” a “burden” that he cannot “bear.” The LORD commands us to help the ass that is trying to carry the burden that he cannot bear.

We carry burdens upon our “shoulders” (שכמ ), which is our “Shechem” (שכמ ). Shechem is the word for shoulders. The city of Shechem was located in the valley between Mount Ebal and Mount Gerizim. When we lift up self then we carry Mount Ebal or judgment. This is the burden that is “lifted off” at the moment of salvation. This is why we feel a thousand pounds lighter.

Continuing on, Cain has a crushing problem. It is the burden of the spirit of iniquity. Cain also bears the fruit of lifting up. We call it hate. Hate results from self-exaltation. Let us look at the verse again.

“If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him.” (Exodus 23:5)

The word “hate” or “hateth” (שנא ) is a key word in redemption. It is the word “sha” (שא ) with the Hebrew character ‘nun (נ ) inserted in to the center of it, rendering it as “shna” (שנא ). The ‘nun is a character of power. In Paleo picture form, it was a wavy line with a head. This shape resembles a “young fish” representing “new life.” In the fall, hate represents “what is living in the lifting up.” Hate empowers the lifting up of our flesh. Cain’s wrothness or anger in Genesis 4:5 turned to hate. The power in hate is wickedness. This is why Cain slew his brother. In redemption, the ‘nun is where we go fishing. It is “lifting up new life.” We reverse the curse by turning hate to love. We do this by changing our enemies. This is why Jesus said that we must “hate” everyone around us, including ourselves. Let us look at what Jesus said.

“If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.” (Luke 14:26)

Jesus is speaking a spiritual truth, while clueing us in to the Hebrew word “hate.” “Hate” includes a special usage of the character ‘nun. Jesus’ thinking was always Hebrew. It is likely that Jesus gave this teaching in Hebrew/Aramaic. Jesus is actually referring back to the second book of Samuel. Let us go there.

(5) “And Joab came into the house to the king, and said, Thou hast shamed this day the faces of all thy servants, which this day have saved thy life, and the lives of thy sons and of thy daughters, and the lives of thy wives, and the lives of thy concubines;

(6) In that thou lovest thine enemies, and hatest thy friends. For thou hast declared this day, that thou regardest neither princes nor servants: for this day I perceive, that if Absalom had lived, and all we had died this day, then it had pleased thee well.” (2 Samuel 19:5-6)

The English words “enemies” and “hatest” are both the Hebrew word “shna” (שנא ). It is the same word as “hateth” in Exodus 23:5. In this story, Absalom hangs on a tree. Joab then pierces the heart of Absalom with three spears. King David weeps over Absalom. Joab then makes the statements in verses 5 & 6. Let us define who is who in the spiritual story. In the fall, which is the 1st spiritual pass through Scripture, the 1st Absalom represents Satan, who is after the kingdom on earth. He only temporarily acquires it. In redemption, the 2nd Absalom renders from the two Hebrew roots as “paying the price to be the father of Peace.” Absalom represents Jesus, who is the “father of our peace.” In redemption, Joab renders as “he shall cause or bring the Spirit of the father.” Joab represents the Father. David renders as “sacrificial love personified.” David represents the heart of those who walk in sacrificial love, which is the heart of the Father.

Let us spiritually analyze the verses. Jesus hangs on a tree, which is the Cross. The father pierces Jesus through the side into the heart, thereby executing our sentence upon Jesus as the 2nd Adam. The spear opens the new womb of creation, thus bringing the Spirit of the Father. In the fall, the 1st Absalom represents Satan in his rebellion. Therefore, the moment that Jesus, as the 2nd Absalom, pays the price for rebellion with the spear through the heart, Satan as the 1st Absalom also pays the price in judgment. The dual spiritual nature of the text is legal. This is a heart issue. In the garden, Satan pierced the heart of the Father. Since man joined in the rebellion, man also pierces the heart of the Father. Within his own heart, Jesus pays the price for man breaking the Father’s heart. Satan also pays his own price in judgment. An accountant might say, “This balances the books.”

Continuing with the spiritual analysis, those who are “sacrificial love personified” can barely imagine the thought of Jesus’ example of sacrificial love. Jesus’ love so overwhelms us that we will do anything to please him. Our love for Jesus is so strong we realize that it would have been right for all of us to die instead of him. Our desire to please Jesus overpowers all of our personal affections and relationships. It appears that we hate everyone else when compared to him. We have just revealed the first layer of the spiritual context of the story.

There is more. Even with the truth of this interpretation, the question of us “hating” ourselves as well as those around us does not sit right. This is because Jesus is also clueing us in to the word “hate.” As stated before, the word “hate” is the word “sha” (שא ) with a ‘nun (נ ) inserted into the center of the word rendering it as “shna” (שנא ). In redemption, any word with a ‘nun (נ ) inserted represents the work of redemption. The word “hate” (שנא ) carries the same root as “sleep” (שנ ). Those who “hate” are “asleep.” The word “hate” also occurs quite a few times as “change.” The verses where it shows up as “change” represent the fall and subsequent redemption of man. We “changed” without a cause and then we “change” back at redemption. As a side note, several other root words transition through a definition of change, where they parallel the same process to redemption.

Removing the last character of “shna” (שנא ) leaves it as the root “shn” (שנ ). It provides additional depth to the issue of changing. Paul taught on this word in 1 Corinthians 15:51, where he said; “Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed.” “Sleep” and “changed” can be the same word in Hebrew. In this case, they are the same root. In his teaching, Paul revealed the different spiritual meanings of a single Hebrew root. The Holy Spirit also teaches in this manner.

“Hate” or “shna” (שנא ) consists of two roots. The first is “Shn” (שנ ), which is “sleep”, “change”, or “scarlet” thread. The second root, “na” (נא ), renders as “now” or as “I ask of you.” “Shna” renders as “change now” or “I ask you to change.” In redemption, the ‘nun or the “fish” in the word also causes the change to include a “change to new life.” The deeper spiritual meaning of what Jesus referred to when he said that we are to “hate” our families and ourselves was that we are to “change now.” This is because in the story in 2 Samuel 19 the “change” occurs when Joab pierces Absalom through the heart on the tree. Therefore, the moment Jesus, who is our peace, is hung on the Cross and pierced through the heart, the “change” occurs. The change occurs when the spear opens the new womb of the New Creation. We call this the “scarlet” thread of redemption. This is because “shn” (שנ ) is also “scarlet” (שני ), less the ending ‘yodh (י ). When we consider the presence of the ‘yodh, “scarlet” renders as “my change.” Let us look at the middle of 2 Samuel 19:6.

“…In that thou lovest thine enemies, and hatest thy friends….” (2 Samuel 19:6)

The word “friends” is actually “beloved” or “loved ones.” Let us alter the verse accordingly.

...”In that thou lovest thine enemies, and hatest [now change] thy beloved…” (2 Samuel 19:6, Spiritual)

Since “enemies” and “hatest” are the same word, there is an emphasis on changing our enemies as well. Therefore, we have power to change our enemies as well as those who hate us. Our enemies are those whom we “ask to change.” This is because they are “asleep.” We further render this verse as follows:

..”In that thou lovest thine who are asked to change, and now change thy beloved…” (2 Samuel 19:6, Spiritual)

The David(s), or those who are “sacrificial love personified”, lock their hearts on Jesus. What Jesus has done for us is beyond our imagination. We unswervingly focus on serving him. We hate our old lives and change to new life in the Spirit. We hate the old person in those around us. We ask them to change to new life. We awaken them out of “sleep.” Jesus said, “For my yoke is easy and my burden is light.” (Matthew 11:30) Each of us takes up a cross upon our own shoulders, which is our Shechem. It is a different burden than Cain’s burden. We bear Mount Gerizim. We bear redemption. We bear the message of the blessings in Christ. Let us take one last look at Cain and his burden.

“If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him.” (Exodus 23:5)

The phrase “surely help” is the word “help” twice. Cain is yelling, “help, help.” “Help” renders from two Hebrew words as, “the goat inside” or as “the strength inside.” Cain has a “goat inside”, which is his “strength.” We must help him remove the goat. This word “help” translates only three times in Scripture as “help.” All three are in this verse. The vast majority of occurrences translate as “forsaken” or as “forsake.” If we have the “goat inside”, then we are “forsaken” and need “help.” The Cain(s) of the world are forsaken. They cry for help. We help them by bringing them to Jesus. Additionally, we convince them to forsake his or her old ways. Let us look at the help for Cain and his burden.

Lift Up Your Eyes

There is a solution to the problem of “sha”, but it does not come without a price. It is a BIG price! Let us look up, and lift up our heads; for our redemption draws nigh as in Luke 21:28. Let us view an occurrence of “sha” as “lifted up” in Genesis.

“And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.” (Genesis 22:13)

Here we see Abraham not lifting himself up, but his eyes instead. This represents us lifting up our eyes to the LORD, instead of lifting up ourselves or anyone else. We choose not to lift our eyes unto iniquity. Note that this is a key verse in redemption. This is an obvious prophecy of the Messiah or of Christ who was to pay the price for man’s sins. It is where the LORD tells Abraham to offer up his son, but at the last moment, the LORD provides the offering. At the last moment, Jesus paid the price for our sins. Jesus became the exchange at the moment of judgment. The first sin is the lifting up of self. Here the reversal process begins. In John 3:14, Jesus referred to Moses “lifting up” the serpent in the wilderness. He said the he himself, must be lifted up as well. In John 12:32, Jesus also said that if he were “lifted up” then he would draw all men unto him.

He Hath Borne Our Griefs

Let us look at another reference of “sha” where it occurs as “hath borne.”

“Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.” (Isaiah 53:4)

The entire chapter of Isaiah 53 is a prophecy concerning the suffering servant. It represents the Messiah and all that he would have to “bear” for mankind in paying the price for our sin. He had to pay the price for our “lifting up” of self against the LORD and against our fellow persons. The word rendered as “griefs” also occurs as “sickness.” More importantly, it occurs as “change.” We changed on the LORD without a cause. Jesus paid the price for the change back. Our change was in the “lifting up” of self. It resulted in sickness. Jesus himself carried the price of it all.

He Bare the Sin of Many

Let us look at the next occurrence of “sha”, where it occurs as “bare.”

“Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.” (Isaiah 53:12)

Since this verse is also in Isaiah 53, it speaks of Jesus as the suffering servant. Jesus “bare”, or “lifted up”, or “carried” our sins. Someone had to pay the price for our sins of insurrection in the lifting up of self. Only this could reverse the spirit of iniquity.

The fall begins with Lucifer lifting himself up in the five infamous “I will(s).” Self-exaltation perpetuates itself when Lucifer, as the serpent, convinces the woman to do the same. It continues when her husband joins in. Their offspring then multiplies the effect of self-exaltation in anger, when he kills his fellow man. The final act of lifting self up is somewhat poetic. The last act of defiance is also the last act of lifting up. It is when Lucifer, as Satan, caused man to lift up Jesus on the Cross. Satan then lifted up himself and his weapons to pierce Jesus’ side, thereby opening the new womb of the New Creation. Jesus caught Satan in his own craftiness.

Jacob and Pharez

Let us take a few minutes and clarify who the spiritual

Jacob is before proceeding. We will look at the 2nd spiritual pass through the Tanakh, where the 2nd Jacob is Jesus in redemption. In the 2nd Jacob’s life, every word, every step, every action, every interaction, perfectly represents the intricate details employed by our savior to redeem us. He truly was wise as a serpent and harmless as a dove as we are

to be in Matthew 10:16. This is why the expectation of the Spirit is so high for our lives. Jacob’s name is loaded with redemption. In the natural, “Jacob” (יעקב ) renders as “heel” (עקב ), or with verb influence, as “heel grabber” (יעקב ) or as “supplanter.” Song of Solomon decodes Jacob as “footsteps” (עקב ), as in the footsteps of Jesus. As the heel grabber, Jesus as Jacob backtracks man’s footsteps back to the garden,

where he pulls man back into the womb of the New Creation to redeem him. The

high-speed version of this is in Genesis 38 with Tamar’s sons, Pharez and Zarah.

Jacob grabs the heel, but shows the steps to get there. Pharez grabs Zarah’s heel and pulls him back into the womb of the New Creation to become the 1st born son instead. Before Zareh or the 1st Adam can grab the forbidden fruit, the scarlet thread of the blood of Jesus is bound to his hand.

Then, Jesus as Pharez pulls him back into the womb of the New Creation. Both

Jacob and Pharez represent Jesus or the 2nd Adam. Pharez is Jacob at light speed. The word “Pharez” (פרצ ) translates elsewhere as “breach”, as “burst out”, as “breaker”, and as “gap.” First, “Pharez” “breaches” or “bursts out” of the old womb of creation. “Pharez” then becomes the “breaker” who “breaches”

into the womb of the New Creation. The spear in the side of Jesus at the Cross legalizes this “breach.” “Pharez” then stands in the “gap”, where he carries us across

the “gap” in the pass over or in the pass through to the other side. We “sleep”

(שנ )

through the pass over, but “change” (שנ ) in the process or in the exchange. Jesus awakens us on the other side. This all occurs within us. We move from the old

man or the old creation to the one new man in the New Creation, within the Ark of Jesus. It occurs in an instant of time. Jesus pays the price for the

“exchange.” The Law of Moses calls the “exchange” (תמר/תמור ) of the two Adams, “Tamar” (תמר ).

Systematically, Leviticus legally lays out this entire process. Satan, as

Judah, only “thought” Tamar to be a harlot. It was a big mistake on his part. In the next story, we will see how the use of “sha” turns into redemption.

Take Up Thy Weapons

In the following story, we will see how Satan takes up his weapons against Jesus to spear him in the side. Satan does this through man. What Satan does not know is that Jesus lays his life down. The act of Jesus laying his life down gives him power to reverse the curse. In the garden, Satan took hold of Adam’s heel, where he pulled him into sin, thus the fall. In redemption, Jesus as the 2nd Adam pulls the 1st Adam back to the garden. Jesus does this through the 1st Adam’s own actions. We will now lay a foundation for another use of “sha”, where Esau will take up his weapons and hunt for venison. Since we need to portray the story clearly, this will take some time. For background purposes, consider reading Genesis 25:20-34 before proceeding. Let us read verses 24-26.

(24) “And when her days to be delivered were fulfilled, behold, there were twins in her womb.

(25) And the first came out red, all over like an hairy garment; and they called his name Esau.

(26) And after that came his brother out, and his hand took hold on Esau's heel; and his name was called Jacob: and Isaac was threescore years old when she bare them.” (Genesis 25:24-26) This is the story where Isaac’s wife, Rebekah, births Esau and Jacob. In verse 24, the word “twins” (תוממ ) renders as “Their perfection.” In verse 25, Esau comes out “red” (אדמוני ) all over like a hairy garment. The word “red” occurs here as an adjective and is the same word as “Adam” (אדמ ) with the character ‘nun (נ ) added to the end, signifying “part of” (מנ ). “Red” renders as “of Adam.” They called his name “Esau.” “Esau” (עשו ) renders as “His workmanship” (עשו ). Therefore, Esau represents the 1st Adam. Esau himself is the LORD’s workmanship.

In verse 26, Jacob took hold of Esau’s heel. “Heel” (עקב ) is the same word as “Jacob” (יעקב ) less the ‘yodh (י ). The ‘yodh simply indicates the “cause” and the subsequent “price” to be paid. “Jacob” is a “heel grabber” or a “supplanter.” In the 1st pass, Jacob is Satan, where he initiates the cause in the fall. He pulls the 1st Adam away from the LORD. In the 2nd pass, Jacob is Jesus, where he pays the price. Jacob, as the 2nd Adam pulls the 1st Adam back to the LORD. Let us pick up the story at verse 27.

(27) “And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents.

(28) And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob.

(29) And Jacob sod pottage: and Esau came from the field, and he was faint: (30) And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom.

(31) And Jacob said, Sell me this day thy birthright.” (Genesis 25:27-31) In verse 27, Esau was a cunning “hunter.” The noun “hunter” (צד/ציד ) consists of the same root as the noun “venison” (צד/ציד ). Additionally, as a verb, it is “to hunt” (צד/צוד ). Later in the story, we will visit this word again. Verse 27 also states that Jacob was a “plain” man. In redemption, “Plain” (תמ ) is the word “perfect” (תמ ). In the 2nd pass, Jacob represents the perfect man, Jesus. He is the 2nd Adam. In verse 28, Isaac loved Esau because he ate of his “venison” (צד/ציד ). Esau feeds the father venison. The phrase “he did eat” (בפיו ) actually reads “in his mouth.” The root of “mouth” (פה ) is ‘pe (פ ). Additionally, the ‘pe is a root in “face” (פני ) and in “nostrils” (אפ ). The mouth relates to the face and to the nostrils. It infers the breath in the face. In the spiritual, Isaac, who represents the Father, loves Esau, his workmanship, because his venison is in his mouth. It will bring new breath. In verse 29, Jacob sod (יזד ) pottage (נזיד ). Sod and pottage are the same root combination. It is “sprinkle” (נז ) and “presumption” (נזיד ) or “pride.” This word “sprinkle” first occurs in Exodus 29:21, where Moses is to “sprinkle” Aaron and his sons with the blood from the altar. This word also occurs where the priests sprinkle the blood upon the altar. In redemption, Jesus as Jacob sprinkles the blood to cover our presumption and pride from the garden. This is why “Esau” or “His workmanship” must eat Jacob’s pottage. This is partaking of the blood of Christ. Therefore, in redemption, “sod pottage” renders as “sprinkle the blood to cover presumption and pride.” Incidentally, the ‘zayin (ז ) in sprinkle indicates a cleaning effect.

In verse 30, Esau asks Jacob to feed him with that same “red” pottage. Note that the word “pottage” is in italics indicating that it is not within the Hebrew text. In the natural story, “red” occurs as a double adjective. It is saying “the red, the red” (האדמ האדמ ). Note that the definite article “the” is the Hebrew character ‘he (ה ). The word “red” is also the word “Adam” (אדמ ). In the spiritual, the double “red” actually says, “the Adam” twice, or “the Adam, the Adam.” It accurately reads as, “the Adam of Adams” or as “the 2nd Adam.” Verse 30 goes on to say that Esau is then called “Edom.” Esau is “Edom” (אדומ ), which is a participle (ו ) form of “Adam” (אדמ ). The participle form adds the flavor of “I am.” The word “Edom” screams, “I am Adam.” Therefore, “Edom” renders as, “I am Adam.” Esau is Edom, the 1st Adam. The 1st Adam asks to eat the 2nd Adam, who is Jesus. God then calls Esau, Edom since he eats “the red, the red” or “the 2nd Adam.”

For background purposes, consider reading all of Genesis 27 before proceeding. If he, meaning Jesus, hath borne our griefs, where does he bear them? Let us read Genesis 27:1-4. Later, we will come back and focus on an interesting use of “sha”, where Esau will “take” his weapons in verse 3.

(1) “And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his eldest son, and said unto him, My son: and he said unto him, Behold, here am I.

(2) And he said, Behold now, I am old, I know not the day of my death: (3) Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me some venison;

(4) And make me savoury meat, such as I love, and bring it to me, that I may eat; that my soul may bless thee before I die.” (Genesis 27:1-4) In this story, Isaac is old and he cannot see. He calls Esau in to go take some venison, where he will then bless Esau. Later in the story, Rebekah convinces Jacob to put on Esau’s hairy goatskins and bring a kid of the goats to the father ahead of Esau. In the spiritual, verse 1 refers to the fact that the Father will not use natural eyes to view us. He will not look upon the sin. Let us pick up the story in Genesis 27:16, where Rebekah puts Esau’s goatskins on Jacob.

(16) “And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck: (17) And she gave the savoury meat and the bread, which she had prepared, into the hand of her son Jacob.

(18) And he came unto his father, and said, My father: and he said, Here am I; who art thou, my son?

(19) And Jacob said unto his father, I am Esau thy firstborn; I have done according as thou badest me: arise, I pray thee, sit and eat of my venison, that thy soul may bless me.

(20) And Isaac said unto his son, How is it that thou hast found it so quickly, my son? And he said, Because the LORD thy God brought it to me.

(21) And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not.

(22) And Jacob went near unto Isaac his father; and he felt him, and said, The voice is Jacob's voice, but the hands are the hands of Esau.

(23) And he discerned him not, because his hands were hairy, as his brother Esau's hands: so he blessed him.” (Genesis 27:16-23)

In verse 16, Rebekah puts Esau’s goatskins on Jacob. This represents the woman from the garden. This is Mary, the mother of Jesus bearing the “Son of man.” She puts “Esau’s” or “his workmanship’s” skin on Jesus. Since Esau is Edom, or the 1st Adam, Mary puts the 1st Adam’s skin on the “Son of God”, where he becomes the 2nd Adam. This is where Elohym puts on human skin to become the Son of God. In verse 17, the phrase “savory meat” (מטעמ ) renders from three roots as “The rod that is planted for the people.” Jesus is the rod (מט ) of Moses as the Son of God (or Elohym), who is planted (מט ) for the people (עמ ). In verse 18, the Father does not use natural eyes, where he would see man’s sin. In verse 19, Jacob brings the venison to the Father, not Esau. Jesus, as Jacob comes to the Father identifying himself as “Esau” or “His workmanship.” This represents Jesus laying his life down for us, as the 2nd Adam, in sacrificial love. No one took his life. Esau or the 1st Adam will later bring the offering; however, the Father will have already accepted the righteous offering. This is because the word “venison” (צד/ציד ) is the primary root in “righteous” (צדיק ).

In verse 20, the phrase “the LORD thy God” (יהוה אלהיך ) refers to the work of Elohym (אלה/אלהימ ) on the left hand of the LORD Yahweh (יהוה ). This is Jesus as the Son of Elohym. Jesus comes as Jacob to the Father. As a note, Jesus does not become the “Son of the right hand” or “Benjamin” until after the Cross. In verse 21, the Father desires to “feel” the Son. The word “feel” (מש ) consists of the same root as “Moses” (משה ) or as “drawn” (מש ). Moses represents being drawn of the Spirit or felt of the Spirit. We do not see the Spirit. We do not see the Father either. The Father feels us in the Spirit in the same way that we feel him in the Spirit. In verse 22, the Father hears Jacob or Jesus’ voice, but the hands are “Esau’s” or “His workmanship.” Jesus calls out to the Father from within man. Jesus first paves the way in paying the price. Later, when the Father comes to us, he expects to hear the voice of Jesus calling out from within us. Ephesians 2:10 says, “For we are his workmanship, created in Christ Jesus….”

In verse 23, we see that the father discerned him not because his hands were “hairy.” Let us recall that in Genesis 25:25, Esau came out red and “hairy” all over. “Hairy” (שער ) also translates as “goat” (שער/שעיר ) or as “kid.” “Hairy” relates with “goats” and their description. When translated as “goat” or as “kid” it includes the ‘yodh (י ), indicating the cause and subsequent price to be paid. The root of the problem goes deeper to the spiritual problem, where “goat” also translates as “devil” or as “Satyr.” Esau or Adam had a problem with devils or demonic activity. This is why he wore goatskins. In Genesis 37:23-32, Joseph’s brothers put him in the pit. They then sold him into Egypt. They then killed a “kid” (שעיר ) or “goat” (שעיר ) and dipped Joseph’s coat into the blood, which they took to the father. This represents Jesus paying the price as the Scapegoat. Jesus puts on Adam’s skin and then pays the price for Adam’s sin. The word “hairy” also occurs as “gate.” Jesus is the “gate.” In redemption, “hairy” (שער ) or “gate” (שער ) consists of the two roots “salvation” (שע ) and “city” (ער ). Therefore, it renders as “Salvation to the city.” Jesus is the gate or salvation to the city. Jesus takes us out of the old city (or Old Jerusalem) and takes us into the new city (or New Jerusalem). This is where we move from the womb of the old creation to the womb of the New Creation.

The story continues in verses 27 through 40, where Jacob then receives the blessing ahead of Esau. Jacob and Esau then pass each other in an instant of time. Esau then enters the father’s presence, where the father informs him that he has made Jacob Lord over Esau. The father then gives Esau a lesser blessing under Jacob’s dominion. This refers to Jesus coming to earth as the 2nd Adam. The second Adam wears the goatskin: however, he is righteous as the venison depicts. He then pays the price as the scapegoat for the 1st Adam. He then becomes the gate, which we must pass through to get to the Father. Jesus as the 2nd Adam becomes our Lord. He then has dominion over us, since he is now the righteous Adam. We become his workmanship. Let us go back to verse 3 in the story, where we will hunt for the root of our righteousness.

“Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me some venison;” (Genesis 27:3)

The two occurrences of “take” in this verse are different Hebrew words. The first occurrence of “take” is “sha” (שא ). The father tells Esau to “take” (שא ) or “lift up” (שא ) his weapons.

The second occurrence of “take” (צד/צוד ) is the verb “tsood” (צד/צוד ), which is “to hunt.” Here, the father tells Esau to “take” (צד/צוד ) or “hunt” (צד/צוד ) venison. This word “tsood” is also the root of the noun “venison” (צד/ציד ). In this verse, the father tells Esau to “lift up” (שא ) his weapons and hunt (צוד ) venison (ציד ).

In the fall and in redemption, the key exchanges of birthrights and blessings transpire over food. This begins in the garden and runs all the way to Judas and the sop. In this story, the father tells Esau to lift up his weapons, and take venison so that the father will be satisfied, where he will then provide the blessing. Let us back up a moment and look at the big picture. In the fall, the 1st Jacob is Satan or the 1st serpent. He is busy taking man’s birthright. In redemption, the 2nd Jacob is Jesus. He is busy redeeming man’s birthright by taking man’s birthright back from Satan through man. In Song of Solomon 1:8, “Jacob” (יעקב ) renders as “footsteps” (עקב ). The 2nd Jacob is a representation of the “footsteps” of Jesus to redeem man. Each footstep in Jacob’s life represents a key aspect of redemption. In this step of redemption, venison must be hunted to secure the father’s blessing. Jacob has already secured the birthright over food and now he is to secure the father’s blessing over food as well. Adam lost his birthright over food to Satan as indicated by the phrase “... saw that the tree was good for food…” in Genesis 3:6. Satan employed the lust of the flesh to accomplish this task. Jesus, as the 2nd Jacob, recovers the birthright over food. He does this for man’s own good. In the case of Jesus, the food is his own body as in John 6:55, which reads, “My flesh is meat indeed….” Satan entered Judas Iscariot when he dipped in the sop as stated in John 13:27. Therefore, Judas sells Jesus over food. In the case of Jacob, he must prepare the two kids of the goats and put on Esau’s skins. The two kids of the goats represent the preparing of the scapegoat as in Leviticus 16:5. Jesus comes to earth, prepares a body, and enters into man’s hairy goatskin.

While Esau or the 1st Adam is out hunting venison, Jesus as the 2nd Adam, offers himself to the Father as an acceptable righteous offering in Adam’s skins. Jesus is that venison. He becomes the scapegoat and pays our price. But wait, Esau or the 1st Adam is out taking (צוד ) or hunting (צוד ) the venison (ציד ). As per the exact rendering of the Hebrew text in Genesis 27:30, Esau and Jacob pass each other in the same “instant” of time. So, what was that venison (ציד ) that Esau or the 1st Adam was hunting?

The Side of the Ark

The root word “hunt” or “venison” first occurs as the word “side” (צד ) in Genesis 6. Let us look at that verse.

“A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it.” (Genesis 6:16)

The verb “take/hunt”, which is also the noun “venison”, is the noun “side”, where the door is in Noah’s Ark. To “hunt” “venison” is to put the hole in the “side” of the Ark. The ‘yodh (י ) in “venison” (ציד ) represents the price to be paid in Jesus’ side. It opens the door or the gate. It is the access to the Ark. Jesus is the Ark and the act of piercing his “side” (צד ) is the act of Esau or the 1st Adam “hunting” (צוד ) “venison” (ציד ). This root translated as “hunt”, “venison”, and as “side” is also the primary root of the word “just” (צדיק ) or “righteous” (צדיק ). The first use of righteous occurs as the adjective “just” in Genesis 6. Let us look at that verse.

“These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God.” (Genesis 6:9)

The LORD sees Noah as “just” (צדיק ) or as “righteous.” The word actually includes the cause and the price to be justified because of the ‘yodh (י ) in the center. The ‘yodh represents the “price” of righteousness that Jesus “paid” through the piercing of his side. It is the opening of the new womb of the New Creation. It is the Ark of Christ. Those who are “justified” or are “righteous” go into the Ark of Jesus and walk with God as Noah did here. “God” is “Elohym” or the Son, Jesus. As a point of interest, the second root in the word “righteous” (צדק ) is “daq” (דק ). “Daq” first occurs in standalone form as the word “lean”-fleshed. Those who go into the side of the Ark of Jesus are leanfleshed. Jesus paid the price for our righteousness. He expects us to leave our flesh or our old ways outside of the Ark.

The final act of the 1st Adam, or actually of Satan through man, was to “lift himself up”, along with all of his weapons. He then “lifted” Jesus up on the Cross and “lifted himself up” to open the womb of the New Creation via the spear in Jesus’ side. This brings new light to Genesis 27:3 as the last act of “lifting up” or of “sha.”

“Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me some venison;” (Genesis 27:3)

Let us go ponder 1Chronicles 15:2, where “sha” occurs as “carry.”

“Then David said, None ought to carry the ark of God but the Levites: for them hath the LORD chosen to carry the ark of God, and to minister unto him for ever.” (1 Chronicles 15:2)

In light of everything said, we are to be the priests of the LORD and lift up the Ark of Jesus inside of us. It is Christ in you, the hope of glory. Jesus paid the price of lifting up. As a result, we are to lift up Jesus. 2 Corinthians 5:17 says that we are new creatures in Christ. Jesus, as the 2nd Adam, takes us back to the garden. Jesus showed us the way. He laid his life down and lifted us up to where we were before. It is time for us to lay our lives down and lift Jesus up as our Lord, which is where he was in our hearts before the fall.

Bearing Up The Ark

Let us look at where “sha” occurs as “bare up” the Ark.

“And the flood was forty days upon the earth; and the waters increased, and bare up the ark, and it was lift up above the earth.” (Genesis 7:17)

“Sha” occurs as “bare up” in this verse. Here we see that the waters “bare up” the Ark. In the natural, this is Noah’s Ark. In the spiritual, we are the waters that “bear up” (שא ) the Ark of Jesus. We “carry” the Ark of Jesus within us, everywhere we go. We also “lift up” the Ark of Jesus to everyone we meet. Waters are people as in Revelation 17:15. Water in singular context represents the “word” or “the washing of water by the word”, as in Ephesians 5:26. However, water in plural context represents people who bear some word. The context determines whether “water” is plural, since the Hebrew word for “water” occurs only in plural form.

The Commandment Revisited

Let us return to “sha” in Exodus 20:7, where we started this journey. We will leave our change from “name” to “Spirit” intact.

“Thou shalt not take the Spirit of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his Spirit in vain.” (Exodus 20:7, Spiritual)

Based upon our studies, we see that the spiritual meaning of the word translated here as “take” is actually “carry” or “bear” the Spirit of the LORD. Let us make the changes in both places.

“Thou shalt not carry the Spirit of the LORD thy God in vain; for the LORD will not hold him guiltless that beareth his Spirit in vain.” (Exodus 20:7, Spiritual)

Now, is this how Jesus spoke or not? Does it match John 6:63, where Jesus says, “It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.” This is no different from 1Chronicles 15:2, where the priests carry the Ark. We are to carry the Ark of Jesus. The LORD holds us accountable for how we carry the Spirit of the LORD in us.

Let us look at Exodus 20:7 again. Leaving our changes intact, we will focus on another use of “sha” occurring twice in this verse as “vain.”

“Thou shalt not carry the Spirit of the LORD thy God in vain; for the LORD will not hold him guiltless that beareth his Spirit in vain.” (Exodus 20:7, Spiritual)

The word “vain” (שא/שוא ) is the word “sha” (שא ) with the Hebrew character ‘vav (ו ) placed in the center. This makes it a spirited form of lifting up. The act of lifting up or carrying as a verb has turned into a masculine noun in participle form. The end-result of us lifting ourselves up is vanity. It is to say, “I am lifted up” or “I am vain.” It refers to a spirit of lifting up or the spirit of self-exaltation. It is also the word “false.” It is the spirit of falsehood. In John 8:44, Jesus said that Satan was the father of “lies.”

As a point of interest, the word translated as “in”, where it translates as “in vain” is not within the text. Instead, it is the Hebrew character ‘lamed (ל ). This renders as “for” or “to be.” Since it is the first letter of the word “vain” (שוא ), it renders as “for vanity” (לשוא ). The implication is that we are not to carry the Spirit of the LORD for purposes of vanity. This also implies that we are not to carry the LORD’s Spirit with us having a spirit of vanity. “Vain” and “false” are the same word; therefore, we should be careful not to carry the Spirit for any falsehood. Let us again look at the verse.

“Thou shalt not carry the Spirit of the LORD thy God in vain; for the LORD will not hold him guiltless that beareth his Spirit in vain.” (Exodus 20:7, Spiritual)

We will now change the two phrases “in vain” to “for vanity.”

“Thou shalt not carry the Spirit of the LORD thy God for vanity; for the LORD will not hold him guiltless that beareth his Spirit for vanity.” (Exodus 20:7, Spiritual)

Let us compare the spiritual version of this verse to the original text.

“Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.” (Exodus 20:7)

The natural version is impersonal and it simply implies that we should not use the “name” of the LORD thy God in a disrespectful way. Conversely, the spiritual version is very personal and it speaks to how we carry the Spirit of the LORD thy God within our vessel. The four uses of “sha” within this verse make it perfectly clear that the only one we are to lift up is the Spirit of the LORD thy God. Incidentally, this verse lists the Father (יהוה ), the Son (אלהימ ), and the Holy Spirit (שמ ). The LORD is Yahweh, the Father. God is Elohym, the Son. Name or Shem is the Holy Spirit. This agrees with “Jesus Talk.”

Summary

In this chapter, we briefly touched upon the root “sha.”

“Sha” weaves itself through virtually every story in the Tanakh. “Sha” is fundamental to the fall and to the rise again of the first family. The very act of lifting their “self” up began the process of the fall. They spiraled downward resulting in them stepping out in insurrection and murder. The only solution was to reverse the curse. Reversing the action of lifting one’s self up accomplishes this

requirement. They had to lay themselves down. There is a problem though. The problem was that once they had lifted “self” up in insurrection and murder they were no longer righteous. Both insurrection and murder are capital offences. Their actions stood judged. The LORD’s Spirit left. They then received another

spirit. The LORD then counted them as dead in the spirit. The man and woman would also die in the flesh. Only someone that was righteous could pay the

price and recover us. He had to be a righteous “son of man.” He also had to bear a righteous spirit. Sin travels through the “seed.” The Holy Spirit

planted a righteous “seed” in Mary. Jesus was then born of a woman or Adamah (אדמה ) who bears Adam (אדמ ) or man in her name. Jesus became the “Son of man.” One could also say, “Jesus was the son of mankind.” When Joseph

married Mary, he adopted Jesus into his family line. Therefore, Jesus received the birthright, but not the sin, which travels in the seed line. Additionally, because of the adoption, Jesus did not receive the curse on Joseph’s line that a natural born son would receive. The Holy Spirit was Jesus’ father. Jesus carried the Holy Spirit within. When Satan, through man, lifted himself up and

crucified Jesus, he unwittingly killed an innocent man in whom the Holy Spirit dwelt. Satan lost the rights to man and to the spirit inside of man. The 1st Adam lost everything to Satan through self-exaltation. The 2nd Adam, Jesus, recovered everything through sacrificial love in self-denial. Jesus

fulfilled the righteous requirement of the Law in laying his life down, thereby reversing the curse upon mankind. In John 10:17-18, Jesus said that he lays down his life and that no man takes it. If a man had actually “taken” his life then Jesus would not have fulfilled the requirement of laying his life down in sacrificial love. This is why Jesus could have called twelve legions of angels as he stated in Matthew 26:53. At any moment, Jesus could have called for help.

However, he did not. His love for the Father and for us compelled him in his passion. This ability to choose empowered Jesus. We have this same ability

within us. We are free moral agents. The LORD does not desire to dwell with “zombies” or with those who cannot choose. Captors do not consider their

prisoners as friends. Likewise, prisoners do not consider their captors as

friends. Therefore, the LORD gives us the ability to choose whom we will serve.

Love is a choice. The LORD loves us. The LORD does not have to love us. The LORD chooses to love us. The LORD sees all of the excess baggage that we bring along and he still chooses to love us. The LORD expends himself for us. The LORD sent his Son to lay down his life for us. The LORD is “Self-Sacrificial Love” himself as per 1John 4:8. Satan is all about “self.” The two are

opposites, thus good and evil. “Satan” renders as “adversary.” Satan is our adversary. Satan exalted himself as Lucifer in the five infamous “I will(s) of Isaiah 14:13-14.” Satan represents “self.” Our adversary is “self”, or

“selfishness.” It is “self-seeking.” In the natural, the word “flesh” means our “physical bodies.” In the spiritual, the word “flesh” means “the old nature.”

It is “the fallen nature.” It is “the nature of selfishness.” It relates to the mystery of iniquity. It can root itself in pride and bear thousands of

different faces. As a New Creature, we count the old nature as dead. We count the flesh as dead. The flesh now stinks!

Jesus legally reversed the curse for us. This Hebrew word translated as “curse” (ארר ) consists of the root “light” (אר ).

In the fall, the light in us is darkness as per Luke 11:35. Therefore, the

light (אר ) in us is a curse (ארר ). In redemption, the “curse” (ארר ) reverses to “marvelous light” (ארר ) as per Acts 26:18 and 1 Peter 2:9. In redemption, any Hebrew word that consists of a double second character always renders as a strong form of the two-character root word. This is universal in Biblical Hebrew. Curse (ארר ) consists of the root light (אר ) with a double ‘resh (רר ). Curse renders as “strong light” or as “marvelous light.” This is part of the double spiritual nature within the same text.

Since Jesus legally reversed the curse, thereby reversing the selfish nature, we only acquire legal access to this power through Jesus.

We are not the last Adam. Jesus is the last Adam. Jesus legally becomes “Elohym the Judge” or “Daniel.” We must live in Jesus and he must live in us for us to have power over the old selfish nature. We must come to Jesus, where we “bow to the dominion of the judge”, which is the rendering of the word “Jordon.” We can only cross the Jordon when we bow to Jesus as our judge. The other side of

Jordon is where we find the “Promised Land.” The “Promised Land” is the land filled with sacrificial love. This is where the Father dwells. Our power over sin is in surrender. When we surrender to the Judge, Jesus, we acquire his

power. We can then take the blood of Jesus and cover the doorpost of our hearts.

The blood is the legal connection with the last Adam. We become part of the last Adam, where we can then legally live on earth in righteousness. Since the word “blood” first occurs as “likeness”, we take on the likeness of Jesus. We become like Jesus. Jesus walked in self-sacrificial love. We now have power to walk in self-sacrificial love. This is when the Father of sacrificial love

comes to dwell with us. The Father will then put Jesus’ enemies under his feet through us. At the end of the day, the real power in “sha” or in the “lifting up” is in redemption. We now lift Jesus up for the whole world to see. We lift up the love of the Father. We lift others up to Jesus, but what about “self?”

Oh, he died at the Cross.

“I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.” (Galatians 2:20)

Final Thought

Let us meditate on a final thought concerning “sha.” We find it in Psalm 24, where we see the heart of the Father through David. “Sha” occurs in verse 4 as “lifted up.”

(1) “A Psalm of David. The earth is the LORD'S, and the fulness thereof; the world, and they that dwell therein.

(2) For he hath founded it upon the seas, and established it upon the floods.

(3) Who shall ascend into the hill of the LORD? or who shall stand in his holy place?

(4) He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.

(5) He shall receive the blessing from the LORD, and righteousness from the God of his salvation.

(6) This is the generation of them that seek him, that seek thy face, O Jacob. Selah.” (Psalms 24:1-6)

The first family lifted up their souls unto vanity. We do not lift up our souls unto vanity. Instead, we lift up the Ark of Jesus. He will then lift us up in due season, if he so desires.

CALLED BY MY NAME

As

we begin this chapter, let us consider the concept of being “called by the name of the LORD.” In the natural, this refers to people simply calling us by the LORD’s name. This is to say, we bear the LORD’s name. We write his name upon our doors. We write his name on pictures, etc…. We say that we are of the name of the LORD. This is very impersonal. In the natural context, our relationships with the LORD are impersonal. This is because we lost our personal relationships with the LORD when we turned from him. We lost his Spirit.

Called by My Spirit

In the spiritual, the noun “name” is “shem” (שמ ) in Hebrew. “Shem” is the Holy “Spirit.” The “Spirit” is very personal. In fact, he comes to dwell within our houses or vessels. Since Shem is the Spirit, the phrase “called by the name of the LORD” renders as “called by the Spirit of the LORD.” When the Spirit of the LORD calls us, our relationships with him then become very personal. The Spirit of the LORD calls us so that he can once again dwell within us. He calls us so that he can once again show us that he is the lover of our souls. He desires to be part of every aspect of our lives. He desires to teach us things that only his Spirit can teach. He desires to bring us home, where we belong. Let us look at some of the passages that speak of the LORD calling us by his Spirit. In this first reference, we will add the option of [Spirit] to the text.

“And all people of the earth shall see that thou art called by the name [or Spirit] of the LORD; and they shall be afraid of thee.” (Deuteronomy 28:10, [Spiritual])

When the Holy Spirit comes into our beings, we change. We change back to where man was before the fall. We walk with the LORD in the Spirit of Light. This becomes visible to the people in the world. They do not understand what has happened to us. They begin to fear what they do not understand. Additionally, the spirits that dwell in them fear us as well. Let us look at another passage.

“And David arose, and went with all the people that were with him from Baale of Judah, to bring up from thence the ark of God, whose name [or spirit] is called by the name [or Spirit] of the LORD of hosts that dwelleth between the cherubims.” (2 Samuel 6:2, [Spiritual])

In this passage, David gathers those together whose spirits are called by the Spirit of the LORD. They set out to bring the Ark of God to Jerusalem. “David” renders as “Sacrificial Love Personified.” The word translated as “God” is “Elohym.” “Elohym” created the heavens and the earth in Genesis 1:1. This agrees with Hebrews 1:2, where the Son created the worlds. Additionally, it agrees with Ephesians 3:9, where Jesus Christ created all things. Elohym is Jesus, the Son. Therefore, the Ark of God is the Ark of Jesus. David represents the Father as Sacrificial Love himself. The Father of love gathers those together whose spirits are called by the Spirit of the LORD, where they set out to carry the Ark of Jesus to the New Jerusalem. Let us look at another passage.

“Hear thou in heaven thy dwelling place, and do according to all that the stranger calleth to thee for: that all people of the earth may know thy name [or Spirit], to fear thee, as do thy people Israel; and that they may know that this house, which I have builded, is called by thy name [or Spirit].” (1 Kings 8:43, [Spiritual])

In this verse, Solomon finished building the house of the LORD. He then commissions the priests to place the Ark within the house. He prays a prayer of dedication over the house. “Solomon” consists of the root “peace.” Solomon is the Prince of Peace. Solomon represents Jesus as the Prince of Peace. Jesus builds the house for the Ark. The noun “house” (בית ) consists of the root “daughter” (בת ) with a ‘yodh (י ) in the center, indicating a “cause” and a subsequent “price” to be paid. Jesus pays the price for the daughter to become the house, where the Ark of God dwells. In the natural, the house is called by thy name. In the spiritual, the daughter is called by thy Spirit. Let us look at another passage.

“If my people, which are called by my name [or Spirit], shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.” (2 Chronicles 7:14, [Spiritual])

This is an exceedingly powerful verse of scripture. In the natural, those who call themselves by the name of the LORD are to humble themselves and pray. In the spiritual, those called “by my Spirit” are to humble themselves and pray. All of us who are called by the Spirit of the LORD must humble ourselves. We must pray. We must seek the face of the LORD. We must turn from our wicked ways. Then, the LORD will hear from heaven. Incidentally, the noun “heaven” (שמימ ) consists of the root “shem” (שמ ). Heaven is the realm of the Spirit. The LORD hears in the realm of the Spirit. He will then forgive our sins and heal our land. “Land” (ארצ ) consists of two roots. The first is the noun light (אר ). The second is the noun “footmen” (רצ ), or as a verb, “run.” God designed us to be “footmen of the light.” He designed us to “run with the light.” Each person’s “land” is his or her vessel. When we humble ourselves and press into the Spirit of the LORD, he will heal our vessels. Additionally, our prayers also affect those around us whom the Spirit of Light calls. Let us look at another verse. We will add four verses for clarification.

(1) “And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name [or Spirit], to take away our reproach.”

(2) In that day shall the branch of the LORD be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel.

(3) And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem:

(4) When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.

(5) And the LORD will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence.” (Isaiah 4:1-5, [Spiritual])

These verses speak of when the Spirit of the LORD comes back to dwell in the tents of people. In verse 1, seven women will take hold of one man. The seven women are the seven churches. The one man is Jesus. The text actually reads, “in the one man.” The phrase “we will eat our own bread” refers to Jesus being the bread of life as contained in the word “bread.” The phrase “we will wear our own apparel” speaks of being clothed in the Spirit, since “apparel” is the “Shemlah” (שמלה ). The “Shemlah” bears “shem” as the primary root and is the “garment of the Spirit.” The phrase “only let us be called by thy name” renders as “only let us be called by thy Spirit.” Those in the Church cry out to Jesus. We cry out for him to call us by his Spirit. This agrees with Song of Solomon 1:4, which reads, “draw me, and we will run after thee….” We call out to him to draw us by his Spirit. Jesus said, “No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.” (John 6:44) If the Spirit of the LORD does not draw us then we will not come. This is why we cry out for the Spirit to pour himself out in our lives. The phrase “to take away our reproach” refers to the work of the Spirit. The Holy Spirit cleanses us. He “washes” us, where he “divides us by the Spirit.” He prepares us to be the Bride of Christ. Verse 2 refers to “the branch of the LORD.” Jesus is the branch of the LORD. He is beautiful and glorious. The phrase “them that are escaped of Israel” refers to those who escape from the 1st house. This is the house from the garden. They are those whom the Spirit calls. The Spirit purges and sanctifies them, thereby making them a “sanctuary.” Verse 3 refers to those left in “Zion.” “Zion” directly infers “the Ark of Jesus”, which we cover later in this book. In verse 4, the phrase “shall have “washed away” (רחצ ) consists of the roots “ruach” (רח ) or “spirit” and divide (חצ ). “Wash” renders as “divided by the Spirit.” The Lord Jesus divides us by the Spirit. He separates the old person from the new person. The Spirit divides between soul and spirit. He divides the daughters of Zion. They are in Zion, which is the Ark of Jesus. He divides and purges the old out. The Spirit sanctifies the daughters for the LORD’s habitation. When he purges the blood of Jerusalem, the result is a New Jerusalem. He purges Jerusalem from the “midst” by the spirit of judgment and spirit of burning. This refers to the work of the Holy Spirit. The Holy Spirit burns away all that offends. This is why they wear the apparel or garment of the Holy Spirit. He makes us holy, which is to sanctify us. In verse 5, the phrase “in every dwelling place” refers to people. We are that dwelling place. The Spirit of the LORD dwells within us. The LORD says that he will create a “cloud” upon us. The root of “cloud” (עננ ) is “humility” (ענ/ענה ). The covering of the “cloud” is “humility.” It is “poor in spirit” as the Hebrew text renders. The flaming fire by night refers to the bride burning as a torch light. She shines the light of Jesus in the dark places. Let us look at another reference.

“Even every one that is called by my name [or Spirit]: for I have created him for my glory, I have formed him; yea, I have made him.” (Isaiah 43:7, [Spiritual])

In this passage, the LORD says that he creates and forms everyone that he calls by his Spirit. He calls us by his Spirit. He then recreates us as a New Creation. He then “forms” (צר ) us into his image. The image is the image of the Son. This word “forms” first occurs in Genesis 2:7, where the LORD God “formed” (צר ) man of the dust of the ground. “Ground” (אדמה ) is “Adamah” (אדמה ) or Adam (אדמ ) in feminine form and gender. The “ground” is the “woman” from the garden whom the LORD recreates through the womb of the Son in the New Creation. She becomes the Church. Let us look at another reference that speaks of those who are not called.

“We are thine: thou never barest rule over them; they were not called by thy name [or Spirit].” (Isaiah 63:19, [Spiritual])

Verse 18 speaks of those who have trodden down thy sanctuary. Here in verse 19, the believers say that his Spirit did not call those who tread down the LORD’s sanctuary. Let us look at a verse addressing redemption to the gentiles.

“I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation [or gentile] that was not called by my name [or Spirit].” (Isaiah 65:1, [Spiritual])

This passage speaks of redemption to the gentiles. The word “nation” is the word “gentile.” The Spirit of the LORD did not previously call the gentiles. He now calls them. Let us look at a group of verses, which contains a warning to the Church. We will add the option of [Spirit] to the text in the four locations.

(10) “And come and stand before me in this house, which is called by my name [or Spirit], and say, We are delivered to do all these abominations?

(11) Is this house, which is called by my name [or Spirit], become a den of robbers in your eyes? Behold, even I have seen it, saith the LORD.

(12) But go ye now unto my place which was in Shiloh, where I set my name [or Spirit] at the first, and see what I did to it for the wickedness of my people Israel.

(13) And now, because ye have done all these works, saith the LORD, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not;

(14) Therefore will I do unto this house, which is called by my name [or Spirit], wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh.” (Jeremiah 7:10-14, [Spiritual])

In the natural, this story refers to the Temple in Jerusalem, where the children of Israel were committing every form of wickedness. In the natural, “Jeremiah” renders as “Exalting the LORD?” The LORD tells Jeremiah to stand in the gate of the LORD’s house and deliver this message. In these verses, Jeremiah reminds the people that the LORD destroyed the 1st house because of the same acts of wickedness. The 1st house was the Tabernacle of Moses in Shiloh. Because of the wickedness that abounds in the 2nd house, the LORD states that he will destroy the 2nd house, just as he did the 1st house.

In the spiritual, this story refers to the New Creation as the 2nd house, where the children of Israel commit every form of wickedness. In the spiritual, “Jeremiah” renders as “Those who exalt the LORD” and as “Exalted of the LORD.” The LORD tells Jeremiah to stand in the gate of the LORD’s house. We are the LORD’s house. The “house” (בית ) is the “daughter” (בת ). “Jeremiah” or “those who exalt the LORD”, remind the people that the LORD destroyed the 1st house because of the same acts of wickedness. The 1st house was the house in the garden. The 1st house was the daughter in the garden. Verse 10 says that he calls us by his Spirit. Verse 12 says that his Spirit resided in the 1st house. Verse 13 says that he called and we answered not. This agrees with the garden account where the LORD God called to us in the garden in the “cool of the day”, which is the “Spirit of Light.” We hid ourselves amongst the trees of the garden as stated in Genesis 3:8. In the garden, or in the 1st house, we refused to respond to the LORD’s voice. Since we are the 2nd house, we reside back in the garden. If we harbor wickedness and refuse to answer the LORD’s voice when he speaks, eventually he will remove his Spirit. He will leave the house. He will leave our individual houses. This agrees with Hebrews 3:15, where it says, “While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation.” He warns that if we continue in rebellion that our carcasses will fall in the wilderness. (Also, see Jeremiah 7:30, 14:9, 15:16, 25:29, 32:34, 34:15, and Daniel 9:18.)

The LORD desires a close personal relationship with us. He calls us by his Spirit. He dwells within us by his Spirit. He is the lover of our souls. The LORD is jealous over us. Once we enter into a close relationship with him, he expects us to maintain that first love. When our first love wanes, we begin seeking other things. Anything that we failed to crucify from the old nature will grow up and allure us. If we continue down that path of carnality, we will begin to operate in wickedness. The LORD will warn us. However, at some point, he will leave the house. The only solution is to fall on our faces. Like David did in Psalms 51:11, we cry out for him asking him that he not take his Holy Spirit from us. We press into the Spirit until we feel his presence. We put our minds back on the LORD. We come as a little child, where we imagine grabbing hold of his leg and saying, “I will not let go until I find you.” We seek to be like the apostle John, who leaned upon Jesus’ chest, where he heard the Messiah’s heart beat.

In Exodus 3:2, the LORD appeared to Moses in a “flame of fire” out of the burning bush. The word “flame” (לב/לבה ) is the word “heart” (לב ). The phrase “Flame of fire” (בלבת אש ) renders as “in hearts of fire.” The word “Moses” (משה ) occurs as “drawn” (מש ) or as “felt” (מש ). In Paleo, the character ‘shin (ש ) always represents “fire” (אש ) or “spirit” (שמ ). “Moses” renders as “felt of the Spirit” (מש ) or as “drawn of the Spirit.” The LORD speaks to those who are “drawn of the Spirit” “in hearts of fire.” We are to be burning bushes. Oh LORD, help our hearts to become on-fire with your love. Let us look at one final verse, where redemption comes to the gentiles.

“That they may possess the remnant of Edom [or Adam], and of all the heathen [or gentiles], which are called by my name [or Spirit], saith the LORD that doeth this.” (Amos 9:12, [Spiritual])

This verse clearly speaks of redemption to the gentiles. The LORD calls the gentiles by his Spirit. “Edom” (אדומ ) is “Adam” (אדמ ) in participle (ו ) form. “Edom” renders as, “I am Adam.” Edom represents the 1st Adam. The 1st Adam represents the gentiles. They were “far” away from the LORD. The gentiles are those from the 1st house. Israel represents the 2nd house. The 1st house was far away. The 2nd house is near. In this verse, the LORD tells us to possess the remnant of Edom, which are the gentiles. We recover those from the 1st house.

Summary

In this chapter, we touched upon the phrase “called by my name” rendering as “called by my Spirit.” We see that the LORD is actually very personal. He calls us back unto himself. We belong in his presence. In Matthew 22:14, Jesus provides a warning to the Church, where he says, “Many are called, but few are chosen.” In 2 Peter 1:10, the apostle Peter tells us to give

diligence to make our calling and election sure. He tells us that if we do the things he spoke of then we will never fall. Peter speaks of growing up into “charity”

in verse 7. “Charity” is the Greek word “agape.” “Agape” is sacrificial love.

Peter did not always walk in “agape” love. In John 21, Jesus asked Peter if he “agape” loved Jesus. Peter answers with “Yea, Lord; thou knowest that I [phileo] love thee.” “Phileo” is the Greek word for “friend.” Peter tells Jesus that he is only a friend. Jesus asked the same question a second time. Peter answered with the same answer. The third time Jesus asked Peter if he [phileo] loved him. This is to say, “Do you only view me as a friend?” Peter answers

with “Lord, thou knowest all things; thou knowest that I [phileo] love thee.” Peter confirmed the fact that he only considered Jesus to be a friend.

He knew that the Lord knew all things and that he knew Peter’s heart. Peter did not have sacrificial love. He knew it and Jesus knew it. He did not have the love of the Father. In fact, Peter did not even have brotherly kindness.

“Brotherly kindness is “phileo” plus “delphia.” “Delphia” is the Greek word for “womb.” “Philadelphia” renders as the “friend of the womb” or as “brotherly kindness.” It was not until later in Peter’s life that he could claim the word “agape” or sacrificial love.

In 2 Peter Chapter 1, Peter gives us the process whereby we escape the corruption that is in the world through lust. He tops it off with this statement: “And to godliness brotherly kindness; and to brotherly kindness [agape] charity.” (2 Peter 1:7, [Greek added]) Peter went on to tell us that if we abound in these things that we would never be unfruitful. Peter finally got it. Peter finally found the way to the sacrificial love of the Father. 1 John 4:8 says, “…God is [agape] love.” Incidentally, at the end of the dialogue between Jesus and Peter concerning love, Jesus told Peter to feed his sheep. Peter was not prepared to feed the Lord’s sheep until he possessed sacrificial love. When we find sacrificial love, we find the heart of the Father. The Father will then rise up within us, where he will make the Son’s enemies his footstool. This is where the Father lives through us as

sacrificial love. We then become “Sacrificial Love Personified” or “David(s).”

This is how David comes back to rule on the throne. The throne is the throne of our hearts. Jesus showed us the way. The way is sacrificial love. Let us make our calling and election sure.

THE NAME OF THE LORD

Shem in The Name of The LORD

In this chapter, we will discuss the phrase, “the name of the LORD.” There are eighty-seven occurrences of this phrase in the Tanakh. We will cover most of them. In the natural, we would not say “the name of Bob.” We would say “Bob” or some attribute of Bob. This is because it is more direct and personal. When we say “the name of the LORD” we are saying, “the name of Yahweh.” Why not just say “Yahweh.” We find the answer in the spiritual context. Since “name” is “shem”, then “name” is also “spirit.” When we say “the Spirit of the LORD”, we are saying, “the Spirit of Yahweh.” We are defining an attribute of Yahweh. This is logical and it keeps the relationship personal. Let us step through these verses one at a time. We provide comments as necessary, which provide some spiritual depth of insight into the spiritual context. However, there is not sufficient room here to present a full spiritual rendering of the text. To provide it, we would have to render every word in the text to see the full flavor of what the LORD is saying. Let us proceed with the first occurrence of “the name of the LORD” in Scripture.

“And to Seth, to him also there was born a son; and he called his name [or spirit] Enos: then began men to call upon the name [or Spirit] of the LORD.” (Genesis 4:26, [Spiritual])

In this verse, translators employed the Vav Conversive, where they reversed the tenses. This allows the fulfilling of the natural story. Let us reverse the tenses to their proper incomplete state.

“And to Seth, to him also there shall be born a son; and he shall call his name [or spirit] Enos: then will begin men to call upon the name [or Spirit] of the LORD.” (Genesis 4:26, Spiritual)

“Upon” is actually “in.” The word “Seth” is a prophecy of the “appointed one” to come. “Enos” renders as “new life to man as fire.” Jesus came and brought new life to man through the fire of the Holy Spirit. We then call out in the Spirit of the LORD. He also calls out to us in the Spirit. Let us apply spiritual name definitions to the verse.

“And to the appointed one, to him also there shall be born a son; and he shall call his Spirit new life to man as fire: then will begin men to call in the Spirit of the LORD.” (Genesis 4:26, Spiritual)

This makes perfect sense. Jesus baptizes us with the Holy Spirit and with fire. This brings new life to man. We then call out “in” the Spirit. We then live in the Spirit. We walk in the Spirit. This is the first occurrence of the phrase “the name of the LORD”, which is “the Spirit of the LORD.” This verse sets the POWER in the type. Let us look at another occurrence.

“And he removed from thence unto a mountain on the east of Bethel, and pitched his tent, having Bethel on the west, and Hai on the east: and there he builded an altar unto the LORD, and called upon the name [or Spirit] of the LORD.” (Genesis 12:8, [Spiritual])

This story is where Abram prepares to enter Egypt. Abram consists of three roots. Abram renders as “the exaltation of the Father and the Son.” Here we see that Abram sets up camp between Hai and Bethel. Hai renders as “the cause in the eyes.” This is where Achan repeats one step in the process of the fall from the garden of Eden. Bethel is the “house of Elohym” or the “house of the Son.” “East” is the direction our faces look. The Spirit of the LORD or the Spirit of the Father sets up camp between our eyes and the house that belongs to the Son. The battle to remove our focus from our natural eyes is intense. Our spiritual eyes must be opened again. The phrase “from thence” is “shem” preceded by the character ‘mem (מ ). This refers to “part of the Spirit” or “that which is of the Spirit.” The word “there” is “shem.” This indicates that the place of the altar is the Spirit. After this event, Abram takes Sarai his wife with him into Egypt. Abram tells her to say that she is his sister. This is because in the spiritual story Sarai renders as princess. She is not the bride of Christ until he ascends. This is why the LORD later changes her name to Sarah since she becomes the bride of Christ and the mother of nations. “House” (בית ) is the word “daughter” (בת ) with a ‘yodh (י ) placed in the center, indicating a price to be paid. The King James translators translate “Yahweh” as “LORD.” “Yahweh” is “Sacrificial Love” or “agape love” himself as per 1 John 4:8. A tense reversal occurs in this story, which allows the fulfilling of the natural story. This spiritually renders as:

“And he removed [or will move] from thence [or he will move from that which is of the Spirit] unto a mountain, east of Bethel [where the daughter of Elohym looks], and pitched [or will pitch] his tent, having Bethel on the west [or having the dauthter of Elohym behind], and Hai [or the cause in the eyes] on the east [where she looks]: and there he [the Spirit] builded [or will build] an altar unto the LORD, and called [or call] upon the name [or Spirit] of the LORD [who is Sacrificial Love].” (Genesis 12:8, [Spiritual])

This is exactly what the Holy Spirit does when he comes into us. The Holy Spirit sets up his tent within us between the person and the cause in our eyes. He intends to replace our natural eyes with spiritual eyes. “Mountain” as a verb translates as to “conceive.” The mountain is the place of the Ark of Jesus within us. Let us look at another reference where we provide the option for the incomplete tense.

“Unto the place of the altar, which he had made there [by the Spirit] at the first: and there [by the Spirit] Abram called [or will call] on the name [or Spirit] of the LORD.” (Genesis 13:4, [Spiritual])

This is where Abram returns from Egypt, with his bride and their increase of goods. “There” is the word “shem”; therefore, the Spirit makes the altar. The word “on” is actually “in.” As a result, Abram calls “in the Spirit” of the LORD. The spiritual story includes a detailed depiction of the work of Jesus. A tense reversal occurs in part of this story, which allows the fulfilling of the natural story. The Spirit accomplishes everything in redemption. This agrees with Romans 11:36, which says, “For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.” Let us look at a reference concerning Hagar.

“And she called [or will call] the name [or Spirit] of the LORD that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me?” (Genesis 16:13, [Spiritual])

This is where the LORD tells Hagar to return to her mistress. He also tells her that she will have a son, whom she is to call Ishmael, because the LORD had heard her affliction. In the natural, Ishmael renders as “heard of Elohym.” However, in the spiritual, Ishmael renders as, “he shall hear Elohym.” This is because the LORD is Yahweh and not Elohym. Yahweh, the Father, hears through the work of Elohym, the Son. Ishmael is the father of many Arabs. Accordingly, Many Arab Muslims trace their roots back to Ishmael. In this passage, Hagar, who is “the Sojourner”, calls upon the Spirit of the LORD. Ishmael shall hear the voice of the LORD. A tense reversal occurs in this story, which allows the fulfilling of the natural story. Let us look at another verse.

“And he said [or will say], I will make all my goodness pass before thee, and I will proclaim [or call out] the name [or in the Spirit] of the LORD before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy.” (Exodus 33:19, [Spiritual])

In this verse, the phrase “I will proclaim” is “I will call” or “I will call out.” The phrase, “the name” (בשמ ) renders as, “in the Spirit” due to the character ‘beth (ב ) at the beginning of “Shem.” Three verses prior to this verse Moses calls out for “grace” for the first time. The LORD answers with promising grace and the result will be that he will call out in the Spirit to the people. Let us look at another occurrence.

“And the LORD descended [or will descend] in the cloud [or in the humble], and stood [or stand] with him there [as the Spirit], and proclaimed [or will call] the name [or in the Spirit] of the LORD.” (Exodus 34:5, [Spiritual])

“Cloud” renders as “humble”, since they consist of the same root, which is the word “eyes” without the ‘yodh, signifying the removal of the cause. “There” is “Shem” or the “Spirit.” The phrase, “Proclaimed the name”, renders as “will call in the Spirit.” This is due to the tense reversal and the ‘beth at the beginning of Shem, indicating the use of the word “in.” In this story, Moses takes the second set of Tables with him up to the mount. These are the tables placed into the Ark of the Testimony. These represent the Commandments that the Spirit places in fleshy tables of the heart as in 2 Corinthians 3:3. It is “there”, in the “Spirit”, where the LORD calls out to us. The Father calls out to us in the Spirit. A tense reversal occurs in this story, which allows the fulfilling of the natural story. Let us look at another occurrence.

“Thou shalt not take [or carry] the name [or Spirit] of the LORD thy God in vain [or for vanity]: for the LORD will not hold him guiltless that taketh [or beareth] his name [or Spirit] in vain [or for vanity].” (Deuteronomy 5:11, [Spiritual]) This matches with Exodus 20:7. Let us continue to the next reference.

“For the LORD thy God hath chosen him out of all thy tribes, to stand to minister in the name [or Spirit] of the LORD, him and his sons for ever.” (Deuteronomy 18:5, [Spiritual])

Once again, we see that the ministry is “in” the Spirit of the LORD. This refers to the sons of Levi or the sons of the shepherd. They are the priests of the LORD. The servants of the LORD must minister in the fullness of the Spirit. Let us go two verses further in Deuteronomy.

“Then he shall minister in the name [or Spirit] of the LORD his God, as all his brethren the Levites do, which stand there [by the Spirit] before the LORD.” (Deuteronomy 18:7, [Spiritual])

Here we see as before, that the Levites or the priests of the LORD, minister “in the Spirit of the LORD.” In this verse, we see the phrase “his God.” This is the “strength” of Elohym or the Son. We minister in the Spirit by the strength of the Son. In addition, the word “there” is “Shem.” Therefore, we stand “by the Spirit” or “by the power of the Spirit.” Let us continue to the next reference.

“When a prophet speaketh in the name [or Spirit] of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.” (Deuteronomy 18:22, [Spiritual])

This agrees with what the Apostle Paul said concerning prophecy. “Let the prophets speak two or three, and let the other judge.” (1 Corinthians 14:29) We need discernment in the Church. Spiritual discernment only comes through many hours in the LORD’s presence. Let us continue to the next reference.

“And the priests the sons of Levi shall come near; for them the LORD thy God hath chosen to minister unto him, and to bless in the name [or Spirit] of the LORD; and by their word shall every controversy and every stroke be tried:” (Deuteronomy 21:5, [Spiritual])

We see here that the sons of the Shepherd are the priests of the LORD thy God. We bless “in the Spirit of the LORD.” The word “stroke” is “plague” or “touch.” The plagues are the steps we put people through to bring them to redemption. The first plague of Egypt is changing the water in the river to blood and applying it to the people in Egypt. The word for the “river” of Egypt is “light.” Jesus is a river of light. We shed light into the darkness. Let us continue to the next reference.

“And all people of the earth shall see that thou art called by the name [or Spirit] of the LORD; and they shall be afraid of thee.” (Deuteronomy 28:10, [Spiritual])

This agrees with where Ananias drops dead after lying to the Holy Spirit. ...” And great fear came on all them that heard these things.” (Acts 5:5) This also agrees with the incident concerning the seven sons of Sceva, who attempted to cast out a devil that turned and beat them out of their clothing. The devil said that he knew who Jesus and Paul were, but that he did not recognize them. “And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified.” (Acts 19:17) Take note in this verse in Acts, where it reads, “the name” of the Lord Jesus was magnified. There is a deeper spiritual meaning to this text. Lastly, it agrees with Revelation 11:11, where great fear falls upon them that see those who overcome the power of death. Let us continue to the next reference.

“And they said [or shall say] unto him, From a very far country thy servants are come because of the name [or Spirit] of the LORD thy God: for we have heard the fame [in the bowels of the Spirit] of him, and all that he did in Egypt,” (Joshua 9:9, [Spiritual])

People shall come because they hear of the fame of the Spirit. The verb “hear” (שמע ) and the noun “fame” (שמע ) are the same Paleo word. They consist of the two roots “shem” (שמ ) and “bowels” (מע ). To “hear” is to “hear in the bowels of the Spirit.” When there is a famine in the land, there is a famine of the “hearing” of the word of the LORD as in Amos 8:11. If we do not hear the Spirit in our bowels then we are in a state of famine. A tense reversal occurs in this story, which allows the fulfilling of the natural story. Let us continue to the next reference.

“Then said David to the Philistine, Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name [or Spirit] of the LORD of hosts, the God of the armies of Israel, whom thou hast defied.” (1 Samuel 17:45, [Spiritual])

In the natural, this is where David slays the giant, Goliath. “David” renders as “Sacrificial Love Personified.” “Goliath” renders as “rolling of the heads at the cross.” David represents the love of the Father running to save mankind from himself. “Sacrificial Love Personified” runs “in the Spirit of the LORD.” Sacrificial love cuts off the head of the old man. This is why Goliath loses his head. This is why Saul loses his head. This is why John the Baptist loses his head. Our best efforts, while we are the head, are not good enough. There can only be one head. That head is Jesus. The head of every man is Christ as per 1 Corinthians 11:3. Christ is the head of the Church as per Ephesians 4:23. Let us continue to the next reference.

(2) “And David [or sacrificial love] arose [or will ascend], and went [or will go] with all the people that were [or are] with him from Baale [or in the ascension] of Judah, to bring up from thence the ark [of conception in the light] of God [or Elohym the Son], whose name [or spirit] is called by the name [or Spirit] of the LORD [Yahweh the Father] of hosts that dwelleth between the cherubims.”

(3) “And they set [or will set] the ark of God [, who is Elohym the Son,] upon a new cart, and brought it [or will bring it] out of the house of Abinadab that was [or is] in Gibeah: and Uzzah and Ahio, the sons of Abinadab, drave [or will drive] the new cart.” (2 Samuel 6:2-3, [Spiritual])

(6) And when they came [or will come] to Nachon's threshingfloor, Uzzah put forth [or will put forth] his hand to the ark of God, and took [or will take] hold of it; for the oxen shook it.

(7) And the anger of the LORD was [or will be] kindled against Uzzah; and God smote [or will smite] him there for his error; and there he died [or will die] by the ark of God.” (2 Samuel 6:6-7, [Spiritual])

In this story, David is in the process of moving the ark to the city of David. They put the Ark on a “new” cart, where Uzzah reaches out to steady the ark and dies for it. In the spiritual, Uzzah renders as “goat” or as “strength.” “New”, as in “new” cart, is the word for the “New Creation.” This is universal in the Tanakh. Those whose spirits are called by the Spirit of the LORD are with the Ark of Jesus. They become the “new cart” or the “New Creation” that bears the Ark of Jesus. “Baale” renders as “in the ascension.” Therefore, they are in the ascension. Jesus pays the price as the scapegoat. We exchange our strength for his strength. The Ark later goes to the city of David or the city of Sacrificial Love. “Ark” consists of two roots rendering as “conception in the light.” A tense reversal occurs in this story, which allows the fulfilling of the natural story. Let us continue to the next reference.

“And as soon as David [or Sacrificial Love Personified] had made [or will make] an end of offering burnt offerings [or ascension] and peace offerings, he blessed [or shall bless] the people in the name [or Spirit] of the LORD of hosts.” (2 Samuel 6:18, [Spiritual])

All of the above renderings are correct. This is where the Ark goes to the city of David and they set him in his place. The phrase “Burnt offerings” is the word “ascension.” Jesus is the required clean “burnt offering” that “ascends” unto the Father. As the result of Jesus being the Passover Lamb, the Father of all love now blesses us “in the Spirit.” Jesus gives himself in love. The Father of all love then offers Jesus on the altar of life. A tense reversal occurs in this story, which allows the fulfilling of the natural story. Let us continue to the next reference.

“And, behold, I purpose to build an house [of the daughter] unto the name [or Spirit] of the LORD my God, as the LORD spake unto David [or Sacrificial Love Personified] my father, saying, Thy son, whom I will set upon thy throne in thy room, he shall build an house [or daughter] unto my name [or Spirit].” (1 Kings 5:5, [Spiritual])

This is where Solomon plans to build a house to the “name of the LORD.” Solomon is the word “peace” in masculine gender, but in feminine form. Jesus is Solomon and he builds a house for the “Spirit of the LORD.” Jesus opens the womb of the New Creation and then places the house within the bride as the Ark of Jesus. He places us within the Ark and places the Ark within us. This is to say, I in you and you in me. The “house” (בית ) is the “daughter” (בת ). Jesus pays the price (י ) for the daughter, so that she will once again become the house for the indwelling of the Spirit. Therefore, “house” renders as “daughter” or as “purchased daughter.” Let us continue and look at two verses.

(20) “And the LORD [Yahweh the Father] hath performed his word that he spake, and I am risen up in the room of David [or Sacrificial Love Personified] my father, and sit on the throne of Israel, as the LORD [Yahweh the Father] promised, and have built an house [of the daughter] for the name [or Spirit] of the LORD God [who is Yahweh’s strength] of Israel.”

(21) And I have set there [the Spirit as] a place for the ark [of conception in the light], wherein is the covenant of the LORD [Yahweh the Father], which he made with our fathers, when he brought them out of the land of Egypt. (1 Kings 8:20-21, [Spiritual])

Let us look at a further spiritual rendering of these two verses. We will change the tenses to incomplete. We will also replace some of the original text with spiritual renderings.

(20) “And Yahweh [the Father] shall perform his word that he spake, and I shall rise up under Sacrificial Love Personified, my father, and sit on the throne of Israel, as Yahweh [the Father] promised, and shall build an house [of the daughter] for the Spirit of Yahweh’s strength of Israel.”

(21) And I shall set the Spirit as a place for the ark [of conception in the light], wherein is the covenant of Yahweh [the Father], which he made with our fathers, when he brought them out of the land of Egypt. (1 Kings 8:20-21, Spiritual)

Here, Solomon finished building the house for the “name of the LORD.” This is where Jesus builds the Bride of Christ as a house for the Spirit of the LORD. In Song of Solomon 7:1, Solomon calls the bride the “prince’s daughter.” As before, “house” renders as “the purchased daughter.” “Ark” consists of two roots rendering as “conception in the light.” The Spirit is the place of conception in the light. The Ark is also the “place” where he gathers the waters together under heaven in Genesis 1:9. As with elsewhere in prophetic verses, translators reversed the tenses to past tense with the Vav Conversive, thereby permitting the fulfilling of the natural stories. In the spiritual, the tenses change to incomplete, until all prophetic verses spiritually fulfill. They will then spiritually change to complete. God designed all of this within the same text. It is legal. Let us now look at a group of five verses. These verses contain several mysteries. We will address a couple.

(1) “And when the queen of Sheba [or the queen of the oath to return and dwell] heard [or will hear in the bowels of the Spirit] of the fame [in the bowels of the Spirit] of Solomon [or Peace himself] concerning the name [or Spirit] of the LORD, she came [or will come] to prove him with hard questions.

(2) And she came [or will come] to [new] Jerusalem, [her teaching of peace], with a very great train [or change], with camels, [the gentiles with the word], that bare spices, [or those in the Spirit or in the heavenly realm], and very much gold, [those refined in the fire], and precious stones: and when she was come [or comes] to Solomon [or Peace himself], she communed [or will commune] with him of all that was [or is] in her heart.

(3) And Solomon [or Peace himself] told [or will tell] her all her questions: there was [or is] not any thing hid from the king, which he told [or tells] her not.

(4) And when the queen of Sheba [or the queen of the oath to return and dwell] had seen [or sees] all Solomon's [or the Prince of Peace’s] wisdom, and the house [of the daughter] that he had build [or builds],

(5) And the meat of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel, and his cupbearers, and his ascent by which he went up (or shall ascend up) unto the house [or the daughter] of the LORD [or the Father]; there was [or will be] no more spirit in her.” (1 Kings 10:1-5, [Spiritual])

In these verses, the queen of Sheba comes to visit Solomon. She brings him a train of gifts. He overwhelms her with his wisdom. When she sees the fullness of his ministry there is no more spirit in her. In the spiritual, the queen of Sheba is the woman from the garden. She is the queen. The root “sheb” (שב ) in “Sheba” (שבא ) translates elsewhere as “captive”, as “return”, and as “dwell.” “Sheba” renders as “the oath to the captive to return and dwell with her.” Numerous verses speak of the LORD “returning” to “dwell” with his people. The LORD tells the 2nd Adam that he will “return” to the dust of the ground in Genesis 3:19. This word “Ground”, is the Hebrew word “Adamah.” It is Adam in feminine form and gender. The ground is the woman from the garden. In Genesis 2:7, Elohym, the Son, forms the new man from the dust of the “ground”, who is the “woman.” 1 Kings 10:1-5 refer to the LORD restoring Mary to her rightful place. She belongs with the LORD. She comes to Jesus bearing those in the Spirit. She is also carrying those refined as gold in the fire. She bears the precious jewels. Jesus then answers all of her questions. He leaves nothing to doubt. When she sees the kings table, she sees his servants sitting. Servants do not normally sit at the king’s table. She sees his ministers. These minister the gospel. They also attend to the king. Their clothing is from the king. The cupbearers lift up the cup of the suffering in the blood of Christ. His “ascent” is the same word as the “burnt offering.” Jesus is the perfect burnt offering. The phrase “he went up”, changed to the correct tense, renders as, “he shall ascend.” It is the verb form of the “burnt offering.” The “house” of the LORD is in the “daughter”, since house and daughter consist of the same root. Finally, when she sees all of this, there is no more spirit in her. When we see the fullness of Jesus through the Spirit of the LORD, then there is no room for any other spirit. Jesus ascended to the right hand of the Father. The ascension proves the power. We need to look up to Jesus, the author and finisher of our faith as in Hebrews 12:2. As with other verses, the translators reversed the tenses for the natural story. Let us look at two verses where Elijah repairs the altar of the LORD.

“And call ye on the name [or spirit] of your gods, and I will call on the name [or Spirit] of the LORD [or Yahweh the Father]: and the God [or Elohym] that answereth by fire, let him be God [or Elohym]. And all the people answered and said [or will answer and say], It is well spoken.” (1 Kings 18:24, [Spiritual])

“And with the stones he built [or will build] an altar in the name [or Spirit] of the LORD: and he made [or will make] a trench about the altar, as great as would contain two measures of seed.” (1 Kings 18:32, [Spiritual])

This story is of Elijah repairing the altar to the LORD that was broken down. They wash the offering three times. The fire consumes the offering. As a result, the LORD God turns their hearts back again. Elijah then slays the prophets of Baal as well as the prophets of the groves. “Elijah” renders as “El of Yah” or as “Elohym of Yahweh.” This is the “Son of the Father.” Elijah represents the ministry of the Son, Jesus. Jesus repairs the altar of being “in the Spirit” that was lost in the garden. The three washings represent the three days that Jesus was in the heart of the earth. It also represents the three days or the three-thousand years of the Church, where the Spirit of Christ dwells in our hearts. Elohym as Jesus answered with fire. Jesus baptizes us with the Holy Ghost and with fire as in Luke 3:16 and in Acts 2:3. Those who choose not to allow the purging fire of the Holy Spirit now will face the eternal fire later. Elohym or Jesus calls out “in the Spirit of the LORD.” He builds an altar “in the Spirit of the LORD.” Let us look at the next reference.

“And the king said [or will say] unto him, How many times shall I adjure thee that thou tell me nothing but that which is true in the name [or Spirit] of the LORD?” (1 Kings 22:16, [Spiritual])

In this verse, the prophet Micaiah mocks the king by telling him to go prosper. The king of Israel commands Micaiah to speak only in the name of the LORD. In the natural, Micaiah renders as, “who is like Yah?” In the spiritual, “Micaiah” renders as “who is like Yah.” This means that we should be like Yahweh, the Father, as Jesus said in Matthew 5:48. Jesus commands us to speak only that which is true “in the Spirit of the Father.” Let us continue with a story where Elisha heals the leper.

(10) “And Elisha sent [or will send] a messenger unto him, saying, Go and wash [where the Spirit divides between soul and Spirit] in Jordan [or where you bow to the dominion of the judge] seven times, and thy flesh [or being in the prince] shall come again to thee, and thou shalt be clean.

(11) “Naaman [or the people of new life] was wroth [or will be provoked], and went [or will go] away, and said [or will say], Behold, I thought [or think], He would [or will] surely come out to me, and stand, and call in the name [or Spirit] of the LORD his God, and strike his hand over the place, and recover the leper.” (2 Kings 5:10-11, [Spiritual])

In this story, Naaman the leper expects Elisha to perform a miraculous work of healing by calling on the name of the LORD his God. However, Elisha tells Naaman to wash in the Jordan seven times. This verse is prophetic. “Naaman” renders as “the people of new life.” “Elisha” renders as “Elohym is salvation.” Elisha represents the ministry of the Church. We go out and proclaim that Elohym, who is Jesus, is salvation. “Wash” (רחצ ) consists of two roots “ruach” (רח ) or “spirit” and “divide” (חצ ). “Wash” renders as “divided by the Spirit.” “Jordan” consists of two roots rendering as “dominion of the judge” or as “bow to the dominion of the judge.” In John 5:27, Jesus declares that the Father gave him authority to judge. In this story, Elisha tells Naaman to wash in Jordan seven times. Man must submit to the dominion of Jesus for the full seven days that man is upon the earth. The seven days are seven-thousand years as in 2 Peter 3:8. There is power “in the Spirit of the LORD our God.” There is power to heal the lepers. Naaman or “the people of new life” knows this. However, we must submit to the dominion of Jesus whether we see the power or not. Let us go to the next reference.

“Now set your heart and your soul to seek the LORD your God [or Sacrificial Love your Strength]; arise therefore, and build ye the sanctuary [or sanctified ones] of the LORD God [the Son], to bring the ark [of conception in the light] of the covenant of the LORD [Yahweh or Sacrificial Love], and the holy vessels of God [or of Elohym the Son], into the house [or the daughter] that is to be built for the name of the LORD [or the Spirit of Sacrificial Love].” (1 Chronicles 22:19, [Spiritual])

This is where Solomon prepares to build the house of the LORD. The house is the daughter. She is the Church. The Holy Spirit sanctifies us and brings us into the Church. We live in the Ark where there is conception in the light. Jesus builds his Church as a dwelling place for the Spirit of the Father. The LORD is Yahweh, the Father. He is “agape love” or Sacrificial Love himself as per 1 John 4:8. Let us continue to the next reference.

“And Solomon [or Peace himself] determined to build an house [of the daughter] for the name [or Spirit] of the LORD, and an house [of the daughter] for his kingdom.” (2 Chronicles 2:1, Spiritual) Let us continue with another reference.

“Behold I build an house [of the daughter] to the name [or Spirit] of the LORD my God, to dedicate it to him, and to burn before him sweet incense, and for the continual shewbread, and for the burnt offerings morning and evening, on the Sabbaths [which is upon returning and dwelling with the daughter], and on the new moons [which are New Creations], and on the solemn feasts of the LORD our God. This is an ordinance for ever to Israel.” (2 Chronicles 2:4, [Spiritual])

In this verse, Solomon begins building the house of the LORD. Solomon represents the “Prince of Peace” or Peace himself. He is Jesus. He builds the house in the daughter, whom he has purchased. She is a dwelling for the Spirit of the LORD. The “burnt offerings” are the ascensions that occur morning and evening. The phrase “new moons” is the adjective “new” used as a noun and an adjective together. It is also the verb “renew.” This word occurs whenever the covenant is “renewed.” It is the word for the “New Creature” or for the “New Creation.” Let us continue to another reference.

“And will say, Naked came I out of my mother's womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name [or Spirit] of the LORD.” (Job 1:21, [Spiritual]) In this verse, Job prophesies that we shall return to our mother’s womb, which is the womb of the New Creation in the Spirit. Let us look at another reference.

“I will praise the LORD according to his righteousness: and will sing praise to the name [or Spirit] of the LORD most high.” (Psalms 7:17, [Spiritual]) Let us continue to the next reference.

“Some trust in chariots, and some in horses: but we will remember the name [or Spirit] of the LORD [of Sacrificial Love] our God [or Strength].” (Psalms 20:7, [Spiritual]) Jesus said, “Do this in remembrance of me.” Let us look at the next reference.

“So the heathen [or gentiles] shall fear the name [or Spirit] of the LORD, and all the kings of the earth thy glory.” (Psalms 102:15, [Spiritual]) In this verse, it is clear that the gentiles will “fear the Spirit of the LORD.” Let us continue to the next reference.

“To declare the name [or Spirit] of the LORD in Zion, [the Ark of Jesus], and his praise in [new] Jerusalem;” (Psalms 102:21, [Spiritual]) “Zion” infers a rendering of “the Ark of Jesus”, which is explained later in this chapter. Let us look at the next reference.

“Praise ye the LORD. Praise, O ye servants of the LORD, praise the name [or Spirit] of the LORD.” (Psalms 113:1, [Spiritual]) Applying further changes within the text, this verse can further render as:

“Praise ye Sacrificial Love. Praise, O ye servants of Sacrificial Love, praise the Spirit of Sacrificial Love.” (Psalms 113:1, Spiritual) The Father is Sacrificial Love himself as per 1 John 4:8. Let us go to the next reference.

“Blessed be the name [or Spirit] of the LORD from this time forth and for evermore.” (Psalms 113:2, [Spiritual]) Let us look at the next reference.

“Then called I upon the name [or Spirit] of the LORD; O LORD, I beseech thee, deliver my soul.” (Psalms 116:4, [Spiritual]) Let us go to the next occurrence.

“I will take the cup of salvation, and call upon the name [or Spirit] of the LORD.” (Psalms 116:13, [Spiritual])Let us continue to the next occurrence.

“I will offer to thee the sacrifice of thanksgiving, and will call upon the name [or Spirit] of the LORD.” (Psalms 116:17, [Spiritual]) Let us go to the next occurrence.

“All nations [or gentiles] compassed me about: but in the name [or Spirit] of the LORD will I destroy [or circumcise] them.” (Psalms 118:10, [Spiritual])

This verse is very interesting in that the natural version speaks of physical destruction. The spiritual version speaks of destroying their flesh by being in the Spirit of the LORD. This repeats in verses 11 and 12 as well. Let us continue to the next occurrence.

“Blessed be he that cometh in the name [or Spirit] of the LORD: we have blessed you out of the house [or daughter] of the LORD.” (Psalms 118:26, [Spiritual]) Let us look at the next reference.

“Our help is in the name [or Spirit] of the LORD, who made heaven and earth.” (Psalms 124:8, [Spiritual]) Heaven can also render as, “the realm of the Spirit” since “shem” is the primary root. Let us look at the next reference.

“Neither do they which go by say, The blessing of the LORD be upon you: we bless you in the name [or Spirit] of the LORD.” (Psalms 129:8, [Spiritual]) Let us go to the next occurrence.

“Praise ye the LORD. Praise ye the name [or Spirit] of the LORD; praise him, O ye servants of the LORD.” (Psalms 135:1, [Spiritual]) Let us look at the next reference.

“Let them praise the name [or Spirit] of the LORD: for he commands and they are created.” (Psalms 148:5, [Spiritual]) Let us go to the next reference.

“Let them praise the name [or Spirit] of the LORD: for his Spirit alone is excellent; his glory is above the earth and heaven.” (Psalms 148:13, [Spiritual]) Let us continue to another reference.

“The name [or Spirit] of the LORD is a strong tower: the righteous runneth into him, and is safe.” (Proverbs 18:10, [Spiritual]) Let us continue to the next reference.

“In that time shall the present be brought unto the LORD of hosts of a people scattered and peeled, and from a people terrible from their beginning hitherto; a nation meted out and trodden under foot, whose land the rivers have spoiled, to the place of the name [or Spirit] of the LORD of hosts, the mount Zion, (the Ark of Jesus).” (Isaiah 18:7, [Spiritual])

The phrase “mount Zion” renders as “conception in the sepulcher of the man of God from Judah” or “the ark of Jesus.” First, this is because a “mount” is also a place of “conception” in forty verses. Second, in 2 Kings 23:17, “Zion” translates as the “title” given to “the sepulcher of the man of God, which came from Judah, and proclaimed these things that thou hast done against the altar of Bethel.” Jesus is the man of God (or Elohym), that came from the tribe of Judah and proclaimed the things done against “Bethel” or the “house of Elohym.” Elohym created all things in Genesis 1:1. Jesus, as the Son, made the worlds according to Hebrews 1:2. Additionally, he is Jesus Christ in Ephesians 3:9, where he created all things. Therefore, Elohym is Jesus, the Son, who created all things. Accordingly, “Mount Zion” infers the definition of “sepulcher of conception” or “womb of conception” of the man of Elohym from Judah. “Mount Zion” is the “Ark of Jesus.” The place of the Spirit of the LORD is the Ark of Jesus. Let us look at the next reference.

“Behold, the name [or Spirit] of the LORD cometh from far [bringing change to Mary’s rebellion and bitterness of spirit in the bosom], burning with his anger [or breath], and the burden thereof is heavy: his lips are full of indignation [in purifying the people], and his tongue as a devouring fire (as in tongues of fire):” (Isaiah 30:27, [Spiritual])

This verse refers to when the LORDs people return to him and dwell in Zion at Jerusalem. “Zion” infers as the “Ark of Jesus.” Jerusalem is the “New” Jerusalem. The Spirit of the LORD comes with tongues of fire. “Far” (מרחק ) consists of three roots rendering as “bringing change to rebellion and bitterness of spirit in the bosom” or as “Mary’s spirit in the bosom.” “Anger” is the Hebrew word “nostrils.” It infers as “breath” or as “strength of breath.” “Indignation” renders as “purifying the people.” “Devouring” is the same word as “eating.” This is similar to where the Lord tells Peter to kill and “eat” in Acts 10:11-13. The vessel that was let down to Peter, which was knit at the four corners, is the Ark of Jesus. Let us go to the next occurrence.

“Hear ye this, O house of Jacob, which are called by the name [or Spirit] of Israel, and are come forth out of the waters of Judah, which swear by the name [or Spirit] of the LORD, and remember the God [or Elohym the Son] of Israel, but not in truth, nor in righteousness.” (Isaiah 48:1, [Spiritual])

Jacob renders several ways from the roots. Here, “Jacob” renders as “Bearing the female.” The house of Jacob is the house of Jesus. The house is the purchased daughter. Jesus calls us by the Spirit. We remember the Son, but not in truth, nor in righteousness. This refers to the Church. This is a warning to the Church. This parallels the spiritual version of the commandment in Exodus 20:7. Let us go to the next reference.

“Who is among you that feareth the LORD, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name [or Spirit] of the LORD, and stay upon his God.” (Isaiah 50:10, [Spiritual]) This is where we turn from darkness to trust in the Spirit of the LORD and stay upon Elohym, the Son. Let us continue on to the next reference.

“Also the sons of the stranger, that join themselves to the LORD, to serve him, and to love the name [or Spirit] of the LORD, to be his servants, every one that keepeth the Sabbath [which is upon returning and dwelling with the daughter] from polluting it, and taketh hold of my covenant;” (Isaiah 56:6, [Spiritual]) The strangers that come to the LORD must learn to love the Spirit of the LORD. Let us continue to the next reference.

“So shall they fear the name [or Spirit] of the LORD from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the LORD shall lift up a standard against him.” (Isaiah 59:19, [Spiritual]) Here we see the use of “Ruach” as “Spirit” and we render “Shem” as “Spirit.” This reads well. Let us continue to the next reference.

“Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name [or Spirit] of the LORD thy God, and to the Holy One of Israel, because he hath glorified thee.” (Isaiah 60:9, [Spiritual]) This is the re-gathering of Israel by the isles or by the gentiles. Those refined as gold are brought unto the Spirit of the LORD thy God. Let us continue to the next reference.

“At that time they shall call [New] Jerusalem the throne of the LORD; and all the nations [or gentiles] shall be gathered unto it, to the name [or Spirit] of the LORD, to [New] Jerusalem: neither shall they walk any more after the imagination of their evil heart.” (Jeremiah 3:17, [Spiritual]) This is the gathering in the New Jerusalem. The gentiles gather to the Spirit of the LORD. Let us continue to the next reference.

“Therefore thus saith the LORD of the men of Anathoth, that seek thy life, saying, Prophesy not in the name [or Spirit] of the LORD, that thou die not by our hand:” (Jeremiah 11:21, [Spiritual]) “Jeremiah” renders as “exalting Yah the Father.” Those who exalt the Father run into trouble when they speak “in the Spirit” of the Father. Let us continue to the next occurrence.

“Why hast thou prophesied in the name [or Spirit] of the LORD, saying, This house shall be like Shiloh, and this city shall be desolate without an inhabitant? And all the people were gathered against Jeremiah in the house of the LORD.” (Jeremiah 26:9, [Spiritual])

Once again, those who exalt Yahweh the Father “in the Spirit” of the Father, will face persecution, as did Jeremiah. The priests and the prophets come against Jeremiah “in the house of the LORD.” This refers to Church leaders who refuse the word of the Spirit. The LORD warns that they are in danger of bringing upon themselves the very events that brought the downfall of the first tabernacle in Shiloh. This represents what happened in the garden. Let us look at the next occurrence.

“Then said the princes and all the people unto the priests and to the prophets; This man is not worthy to die: for he hath spoken to us in the name [or Spirit] of the LORD our God.” (Jeremiah 26:16, [Spiritual])

This is part of the previous story. The leaders in the Church come against those who, as Jeremiah, exalt the Father “in the Spirit” of the Father. Note that the princes and the people stand with Jeremiah, against the religious leaders. The LORD is no respecter of persons. “He that hath an ear, let him hear what the Spirit saith unto the churches…” (Revelation 2:7, 2:11, 2:17, 2:29, 3:6, 3:13 & 3:22) Let us go to the next reference, which is part of this story. We will read four verses together.

(20) “And there was also a man that prophesied in the name [or Spirit] of the LORD, Urijah, [the light of Yah], the son of Shemaiah, [who hears Yah in the bowels of the Spirit], of Kirjathjearim, [the calling at the cross to the new city], who prophesied against this city and against this land according to all the words of Jeremiah, [or those who exalt Yahweh the Father]:”

(21) And when Jehoiakim, [Yah, the Father, who arises to gather], the king, with all his mighty men, and all the princes, heard [in the bowels of the Spirit], his words, the king sought to put him to death [as in death to the old man, rendering as a mature man at the cross]: but when Urijah, [the light of Yah the Father], heard it [in the bowels of the Spirit], he was afraid [saw] , and fled [went as the Son in the Spirit], and went into Egypt, [the place of the second forming] ;

(22) And Jehoiakim, [Yah, the Father, who arises to gather], the king sent men into Egypt, [the place of the second forming], namely, Elnathan, [Elohym the Son gives new life], the son of Achbor, [who presses the Son] and certain men with him into Egypt, [the place of the second forming].

(23) And they fetched forth Urijah, [the light of Yah the Father], out of Egypt, and brought him unto Jehoiakim, [Yah, the Father, who arises to gather], the king; who slew him with the sword, [which is the word], and cast sent his dead body [new life in the shepherd at the cross] into the graves, [the place of gathering in the Son], of the common people, [the Sons of the people].” (Jeremiah 26:20-23, [Spiritual] and added strikethrough)

This is where the elders rehearse what happens to those who speak “in the Spirit” of the LORD. Hezekiah responded positively in verses 18 and 19, but Jehoiakim does not. There are several levels to the spiritual story. The first level refers to the responses of those who respond to the Spirit vs. those who reject the message. Those who reject the message seek to “kill the prophet.” We call this, “R&R” or “Revival and Riot.” When we speak “in the Spirit” of the LORD, then we usually get both responses. The deeper spiritual message refers to the work of redemption. Within the same text, Jesus pays the price for our refusals to respond to the Spirit. At the same time, Satan stands judged and the Father gathers the children in the Son. The Father himself administers this judgment.

The spiritual rendering of this story clearly spells out the story of Jesus coming to earth, where he pays the price to bring forth the new mature man at the Cross. Every spiritual rendering in this story comes from existing translated roots occurring elsewhere in the natural stories. The only exception being that the phrase “dead body” renders to the spiritual directly from the Paleo pictures. The root rendering is “wine skins that prophesy of the shepherd.” The LORD hid everything in plain sight. Let us go to the next reference.

“As for the word that thou hast spoken unto us in the name [or Spirit] of the LORD, we will not hearken unto thee.” (Jeremiah 44:16, [Spiritual])

This is where the inhabitants of Judah desire to rebel against the LORD and live in Egypt. Their wives burn incense to other gods and they like Egypt. Jeremiah represents “those who exalt Yah, the Father.” He warns Judah not to rebel and live in Egypt. He commands them to come out of Egypt. “Judah” renders as “lifting the hands.” The question is; “Do we lift our hands to the LORD in praise, or do we lift our hands against the LORD as Judas (or Judah) did to Jesus?” When we come to Jesus, he expects us to leave the world, which Egypt represents. In the natural, “Egypt” is the place of “double straights” or the place of “pressure on both sides.” The primary root in Egypt (מצרימ ) is “to form” (צר ) as in Genesis 2:7, where the LORD “formed” man of the dust of the ground. Since it is plural in form (ימ ), “Egypt” renders as “the second forming” or “double forming.” It is while we are in the world, within the pressures of the world, that the LORD reforms his image within us. When we come to Jesus, we are not “of” the world any longer. The LORD will use the pressures “in” the world to help form us, but we are not “of” the world any longer. Any believer, who likes living in Egypt, or the world, will have two images within himself or herself. We become “double minded”, “unstable”, and unpredictable. This is why we must count the old man as dead. We crucify the old image of the world. If we love the world, we will refuse that which is spoken to us “in the Spirit” of the LORD. This is because the Spirit commands us to come out and be separate as in 2 Corinthians 6:17. Let us look at the next two references together.

“And ye shall eat in plenty, and be satisfied, and praise the name [or Spirit] of the LORD your God, that hath dealt wondrously with you: and my people shall never be ashamed.” (Joel 2:26, [Spiritual])

“And it shall come to pass, that whosoever shall call in the name [or Spirit] of the LORD shall be delivered [or saved]: for in mount Zion [the Ark of Jesus] and in [new] Jerusalem shall be deliverance [for those who fall on their face], as the LORD hath said, and in the remnant [those in the prince of love] whom the LORD shall call.” (Joel 2:32, [Spiritual])

These two verses speak of the day of the LORD. He comes to judge and to restore. We call out “in the Spirit” of the LORD or “in the Spirit” of Yahweh, the Father. We praise the Spirit of the LORD. Let us go to the next reference.

“For all people will walk every one in the name [or spirit] of his god, and we will walk in the name [or Spirit] of the LORD our God for ever and ever.” (Micah 4:5, [Spiritual])

Here we see that everyone walks “in” some spirit. It is the spirit of his or her “Eloh” (אלה ) or “powerful one.” As the followers of Jesus, we walk “in the Spirit” of our powerful one, who is Jesus. We cannot serve two masters. We will only love one. Joshua, which is the Hebrew word for Jesus, clearly defined the battle line. “And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD.” (Joshua 24:15) The “land” is each person’s vessel. The land is the “vessel” that we live in. When the Spirit of the LORD comes into our vessels, he drives out most of the inhabitants. He leaves a few to teach us war as in Judges 3:1-2. He commands us to drive out the remainder. We can only overcome in the Spirit of the LORD. Let us continue to the next occurrence.

“And he shall stand and feed in the strength of the LORD, in the majesty of the name [or Spirit] of the LORD his God; and they shall abide [or return and dwell together]: for now shall he be great unto the ends, [who are wrapped in the breath] of the earth [who are accepted and running in the light].” (Micah5:4, [Spiritual])

This verse prophetically speaks of the one who will come thru Bethlehem and rule the people of Israel. This speaks of Jesus. Jesus stands in the majesty of the Spirit of the LORD. We “abide” with Jesus. We are in him and he is in us. “Abide” translates elsewhere as “return” and as “dwell.” It first occurs where the LORD tells Adam that he will “return” to the ground in Genesis 3:19. “Ground” is “Adamah” or the woman from the garden. Let us look at the next occurrence.

“For then will I turn to the people a pure [as the Son] language [which is the breath of the Spirit], that they may all call upon the name [or in the Spirit] of the LORD, to serve him with one consent, [as one shoulder or as one bearing the cross].” (Zephaniah 3:9, [Spiritual])

This speaks of the day when the LORD will rise up. The term, “in that day”, which occurs in the surrounding verses, refers to the events surrounding the Cross. His people will have a “pure language” so that they can call out “in the Spirit” of the LORD. “Pure” renders as “the Son.” “Language” renders as “the breath of the Spirit.” “One” refers to the “one” place that he gathers the waters to, which is in Jesus. “Consent” (שכמ ) is the word “Shechem” as in the city “Shechem” (שכמ ). It is also “shoulders” (שכמ ). The root is the “bough” (שכ ) that Abimelech placed upon his “shoulders” and carried up to the wall of “Shechem.” He told those with him to bear up their bough and to follow him. This story is in Judges 9:48 and 49. In redemption, Abimelech is Jesus. The bough is the cross. Jesus told us to take up our crosses and follow him daily in Luke 9:23. The pure language of the Spirit is the pure language of the Son spoken by the breath of the Spirit of the LORD. This language of the breath of the Spirit is master of all earthly and heavenly languages. When we allow the Spirit to speak the message of the Son through us in any language he chooses, we call it “Speaking in tongues.” The testimony of Jesus is the Spirit of prophecy as in Revelation 19:10. Let us continue to the next occurrence.

“I will also leave [a remnant which are those who lift up the light] in the midst of thee an afflicted [humble or poor in spirit] and poor people, and they shall trust in the name [or Spirit] of the LORD.” (Zephaniah 3:12, [Spiritual])

This is part of the same prophecy in the previous reference above. “Leave” is a verb form of “remnant.” “Leave” consists of two roots rendering as “lift up the light.” “Afflicted” is the word “eyes” without the ‘yodh or cause in the center. When it occurs with a ‘vav in the center, it is “iniquity” as in the spirit of iniquity. Therefore, “afflicted” renders as “poor in spirit.”

Thoughts to Ponder

This concludes the occurrences of “name of the LORD” as the “Spirit of the LORD” in the Tanakh. There are no conflicts with recognizing the spiritual nature within the text. We lightly covered the spiritual layer within the text. We could easily write several volumes addressing the name of the LORD as the Spirit of the LORD. The spiritual layers provide ever-increasing levels of depth as we bring to light the spiritual nature of every word within the verses.

To close out this chapter, Let us take a brief look at a few New Testament verses where the “name of the Lord” occurs. We do not have any early Hebrew language texts of the four gospels. If they were available, the verses referring to the Tanakh would read the same as those in the Tanakh. We cannot base doctrine on what we do not have: however, the following New Testament verses do refer to verses in the Hebrew Tanakh. Therefore, there is a spiritual implication. If we change the phrase “name of the Lord” to “Spirit of the Lord” then these verses will match with the way Jesus spoke, since his speech was of a spiritual nature. Let us look at the verses in their existing translation.

“For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.” (Matthew 23:39)

“And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord:” (Mark 11:9)

“Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.” (Mark 11:10)

“Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.” (Luke 13:35)

“Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.” (Luke 19:38)

“Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord.” (John 12:13)

“And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.” (Acts 2:21)

The Scripture is spiritual. All of these verses quote the Tanakh. All of these New Testament verses imply that the name of the Lord is the “Spirit of the LORD.” “God is a Spirit: and they that worship him must worship him in spirit and in truth.” (John 4:24)

THE HOLY NAME

Shem in the Holy Name

The phrase “Holy Spirit” occurs three times in the King James translation of the Tanakh. The Hebrew word “ruach” translates as “Spirit” in those three occurrences. (See Psalms 51:11, Isaiah 63:10, 11) The phrase translated as “holy name” occurs twenty-one times in the Tanakh. The English word “name” is the Hebrew word “shem.” “Shem” is the Holy “Spirit.” If we replace “name” with “spirit”, the result is twenty-one occurrences of “Shem” as Holy “Spirit.” Let us look at the first occurrence of “holy name.”

“And I will set my face against that man, and will cut him off from among his people; because he hath given of his seed unto Molech, to defile my sanctuary [or my sanctified ones], and to profane [or grieve] my holy name [or my Holy Spirit].” (Leviticus 20:3, [Spiritual])

Since “name” is “Shem” or the “Spirit”, we provide the spiritual phrase “Holy Spirit.” There are other interesting words in this verse as well. The word “sanctuary” also occurs as “sanctified.” Additionally, it translates as “sanctified ones.” The word “profane” translates in five passages as “grieve”, such as in Esther 4:4. This agrees with Paul’s statement in Ephesians 4:30, where he says “And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.” We are the temple or the sanctuary of the Holy Spirit. This matches with 1 Corinthians 6:19, which reads, “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?” This also refers to “Japheth”, who is “enlarged” so that he can dwell in the tents of Shem as in Genesis 9:27. “Japheth(s)” are those who are “stretched” so that the Holy Spirit or Shem can dwell in them. They then dwell in Shem’s tents or in the Spirit. This is due to the fact that when we receive the Holy Spirit we become his possession and our body becomes the temple or tent of the Holy Ghost as in 1Corinthians 6:19. As a final note, the phrase “my sanctuary” also renders as “my sanctified ones.” This is a stern warning for us not to grieve his Holy Spirit. “Holy” translates elsewhere as “sanctified”, and as “sanctuary.” Therefore, the Holy Spirit comes to sanctify us, thus making us holy and we become a sanctuary for the Father as a place of dwelling. Let us look at the next occurrence of “holy name.”

“Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, and that they grieve not my holy name [or Holy Spirit] in those things which they hallow unto me: I am the LORD.” (Leviticus 22:2, [Spiritual]) Let us look at another occurrence of “holy name.”

“Neither shall ye profane [or grieve] my holy name [or Holy Spirit]; but I will be hallowed amongst [or in the midst of] the children of Israel: I am the LORD which hallow you, (Leviticus 22:32, [Spiritual])

The word “among” is actually, “in the midst of.” As seen here, the Holy Spirit lives “in the midst of us.” Let us look at a group of verses where Solomon dedicates the house built for the Ark of the LORD.

(18) “And the LORD said unto David my father, Whereas it was in thine heart to build an house [or a daughter] unto my name [or Spirit], thou didst well that it was in thine heart.

(19) Nevertheless thou shalt not build the house [or daughter]; but thy son that shall come forth out of thy loins, he shall build the house [or daughter] unto my name [or Spirit].

(20) And the LORD hath performed his word that he spake, and I am risen up in the room of David my father, and sit on the throne of Israel, as the LORD promised, and have built an house [or daughter] for the name [or Spirit] of the LORD God of Israel.

(21) And [by the Spirit] I have set there [the Spirit himself as] a place [of gathering] for the ark [or conception in the light], wherein is the covenant of the LORD [or Sacrificial Love], which he made with our fathers, when he brought them out of the land of Egypt.” (1 Kings 8:18-21, [Spiritual])

In this story, Solomon builds the temple for the LORD in Jerusalem. He then moves the Ark of the Testimony from the city of David into the house built for it. The glory of the LORD then fills the house of the LORD. Solomon follows with a dedication speech. These verses are part of that speech. In verses 18, 19, and 20, the word “name” is “shem”, therefore, he is the “Spirit. David, who represents the Father, the Father of sacrificial love, told his son to build a place for his Spirit. Solomon is the word “peace” in feminine form, but in masculine gender. It is first the work of Jesus, whom Solomon represents as the prince of peace, to build the house for the Spirit of the Father. Then, Jesus as Solomon works through the bride as depicted in Song of Solomon. It is all about the dwelling place in the Spirit.

Let us look a little deeper into verses 20 and 21. In verse 20, the two phrases “hath performed” (קמ/קומ ) and “I am risen up” (קמ/קומ ) are the same Hebrew verb. It is the root of the noun “place” (מקומ ) in verse 21, which first occurs in Genesis 1:9 as the one “place” (מקומ ) under heaven, where the waters are gathered together. The waters are people as per Revelation 17:15. A point to note is that we are not questioning the natural events of creation as depicted in Genesis 1 and 2. However, the events of the New Creation reside within the same text. The Apostle Paul referred to Genesis 2 on several occasions as being spiritual and containing the creation of the Bride of Christ. Jesus, as Joseph, goes to prepare a “place” for us. He then gathers us in that “place.” That “place” is the Ark of Jesus. In verse 20 the phrase “in the room of” (תחת ), is actually the word “under.” Therefore, Jesus, as Solomon, is “under” David or “the Father of Sacrificial Love.” Solomon builds a “house” for the LORD. Jesus, as the Prince of Peace, builds a “house” of the “daughter” for the Father’s dwelling.

Let us focus on verse 21. The phrase “I have set” is the verb form of “shem.” “There” is the word “Shem.” “Place” is the same word “place”, occurring in Genesis 1:9, where the waters are gathered. It goes with the verb form in verse 20 translated as “hath performed” and as “I am risen up.” This says that the Father hath performed the gathering and that the Son is risen up to the place of gathering in the Ark of Jesus. That place is in the Spirit. The word “Wherein” (אשר שמ ) consists of two Hebrew words. They are “which” or “that”, and “Shem”, used here as a form of “there.” This verse actually says that the place of the Ark of Christ is in Shem or in the Spirit.

Let us go deeper. The word “ark” (ארנ ) consists of the two roots “light” (אר ) and “conception” (רנ ). “Ark” renders as “conception in the light.” In the KJV, the English word “LORD” is the Hebrew word “Yahweh” (יהוה ). 1 John 4:8 says that God is “agape” love. This is “sacrificial love.” Unfortunately, the New Testament does not differentiate between Yahweh and Elohym. In the New Testament, the Greek word translated as “God” is the generic word “theos”, representing deity. 1John 4:8 actually refers to Yahweh, who is the Father. Elohym, as the Son, walks in sacrificial love. However, the Father of all sacrificial love is Yahweh himself. Let us replace “LORD” with “Sacrificial Love” in 1 Kings 8:21, and apply all of the spiritual changes to the text and look at the result.

(21) By the Spirit I have set the Spirit himself as a place of gathering for conception in the light, wherein is the covenant of Sacrificial Love, which he made with our fathers, when he brought them out of the land of Egypt [or the second forming].” (1 Kings 8:21, Spiritual)

This agrees with the placement of the two great tables or the two great commands of sacrificial love, within the Ark. This verse refers to us coming out of Egypt. Egypt represents the world. Egypt relates to two images. It is the place of “double forming.” The LORD re-forms his image within us. Therefore, when Jesus brings us out of the world, he gathers us in the place of the Spirit, where we bear one image. That gathering place is the Ark of Jesus. The primary root in “ark” is the word “light.” Therefore, he brings us into “the light.” This matches with John 1:1-12, where John describes Jesus as “the light.” In that place, he fills us with his Spirit. His Spirit separates us from the world or Egypt. Now, the Son, Solomon or Jesus, prepares the place for the Father of sacrificial love. The Father then comes and dwells with us in the Ark of Jesus, which is the Spirit of Light. Does this verse agree with how Jesus spoke? Yes, it does agree. This is “Jesus talk.” This is also “Paul Talk.” The spiritual story reveals itself as we peal the natural layer off. It is like pealing the skin of an onion. It reveals itself one layer at a time. Let us look at the next occurrence of “holy name.”

“O LORD our God [or O Sacrificial Love our strength], all this store that we have prepared to build thee an house [or a daughter] for thine holy name [or Holy Spirit] cometh of thine hand, and is all thine own.” (1 Chronicles 29:16, [Spiritual])

This is David’s prayer concerning the building the house of the LORD by Solomon. The word “David” represents the “sacrificial love” of the LORD Yahweh in a personified fashion. The word “God” occurs here as “strength.” It is the work of the Son. The house or daughter is the Bride of Christ. She is the Church. Jesus walked in sacrificial love, where he laid the foundation for the building of the daughter, which is the Church. Those walking in sacrificial love continue the building. Let us look at another occurrence of “holy name.”

“For our heart shall rejoice in him, because we have trusted in his holy name [or Holy Spirit].” (Psalms 33:21, [Spiritual])

Our hearts rejoice in him, because he lives within our hearts. We trust in his Holy Spirit. Let us look at another occurrence of “holy name.”

“A Psalm of David. Bless the LORD, O my soul: and all that is within me, bless his holy name [or Holy Spirit].” (Psalms 103:1, [Spiritual])

We bless his Holy Spirit. As a note, anytime we see the phrase “the LORD”, we can replace it with “Love or Sacrificial Love”, since Yahweh is “agape” love according to 1 John 4:8. Let us look at another occurrence.

“Glory ye in his holy name [or Holy Spirit]: let the heart of them rejoice that seek the LORD.” (Psalms 105:3, [Spiritual])

This is an interesting verse in that we glorify the Father by glorifying him “in” his Holy Spirit. Our hearts can rejoice, because we are “in” the Spirit. Let us look at another occurrence.

“Save us, O LORD our God [or Save us, O Sacrificial Love our Strength], and gather us from among the heathen [or gentiles], to give thanks unto thy holy name [or Holy Spirit], and to triumph in thy praise.” (Psalms 106:47, [Spiritual])

Here we ask “God” or the Son to gather us from among the gentiles. We give thanks to the Holy Spirit. We can take this verse deeper by replacing “LORD”, who is Yahweh the Father, with Sacrificial Love. Let us look at another occurrence.

“My mouth shall speak the praise of the LORD: and let all flesh bless his holy name [or Holy Spirit] for ever and ever.” (Psalms 145:21, [Spiritual]) Here we bless his Holy Spirit forever and ever. Let us look at another occurrence.

“As for you, O house of Israel, thus saith the Lord GOD; Go ye, serve ye every one his idols, and hereafter also, if ye will not hearken unto me: but pollute [or grieve] ye my holy name [or Holy Spirit] no more with your gifts, and with your idols.” (Ezekiel 20:39, [Spiritual])

Let us recall that “pollute” translates in other passages as “grieve.” This is a stern warning for us not to grieve his Holy Spirit with our idols. Idols are anything that we carry over from the fallen nature. They are spiritual in nature. They motivate us to focus our hearts on destructive thoughts. They grow up to spoil the vine. They render us ineffective. Until we crucify the old man and replace him with things from above, we are prone to idols. Let us look at what Paul says in 2 Corinthians.

“And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.” (2 Corinthians 6:16)

Idols limit the ability of the Holy Spirit to do his job, which is to make us holy. Idols work to reverse the sanctifying process and thus prevent us from becoming a suitable dwelling for the Father.

The next few references are very interesting. Ezekiel 36:20-28 includes inferences to the fall, where the Holy Spirit was grieved. The word “these” in verse 20, is a short form of Elohym. This relates to the “sons of God.” They are the “powerful ones.” These verses also include the redemption process. Let us read Ezekiel 36:20-28 with spiritual options in place.

(20) “And when they entered [or shall go] unto the heathen [or gentiles], whither they went [or shall go], they profaned [or grieved] [or will grieve] my holy name [or Holy Spirit], when they said [or say] to them, These [sons of God] are the people of the LORD, and are gone forth out of his land.

(21) But I had [or shall have] pity for mine holy name [or Holy Spirit], which the house of Israel had profaned [or grieved] [or grieve] among the heathen [or gentiles], whither they went [or go].

(22) Therefore say unto the house of Israel, Thus saith the Lord GOD; I do not this for your sakes, O house of Israel, but for mine holy name’s [or Holy Spirit’s] sake, which ye have profaned [or grieved] among the heathen [or gentiles], whither ye went [of the Spirit].

(23) And I will sanctify my great name [or Spirit], which was profaned [or grieved] among the heathen [or gentiles], which ye have profaned [or grieved] in the midst of them; and the heathen [or gentiles] shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes.

(24) For I will take you from among the heathen [or gentiles], and gather you out of all countries, and will bring you into your own land.

(25) Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you.

(26) A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.

(27) And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.

(28) And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God.” (Ezekiel 36:20-28, [Spiritual])

The book of Ezekiel focuses upon the ministry of the “Son of man.” This is Jesus. Jesus often called himself “Son of man.” In these verses, the phrase “Lord God” is “Adonai Elohym.” This refers to “The Lord Jesus.” These verses refer to the ministry of Jesus. When the Holy Spirit enters the gentiles, they usually grieve him. This matches with the book of Jonah. The word “Jonah” occurs elsewhere as “dove.” Jonah represents the Holy Spirit. As Jonah was not excited about being in the belly of the fish, neither is the Holy Spirit excited about living in the belly of the gentiles. The Holy Spirit lives in the belly of the gentiles for three days and three nights. This is the three days of the Church, which is three-thousand years as per 2 Peter3:8. Let us look at the next two occurrences of “holy name” together:

(7) “And he said [or shall say] unto me, Son of man, the place of my throne, and the place of the soles of my feet, where [by the Spirit] I will dwell in the midst of the children of Israel for ever, and my holy name [or Holy Spirit], shall the house [or daughter] of Israel no more defile, neither they, nor their kings, by their whoredom, nor by the carcases of their kings in their high places.

(8) In their setting of their threshold by my thresholds, and their post by my posts, and the wall between me and them, they have even defiled my holy name [or Holy Spirit] by their abominations that they have committed: wherefore I have consumed them in mine anger.

(9) Now let them put away their whoredom, and the carcases of their kings, far from me, and I will dwell in the midst of them for ever.” (Ezekiel 43:7-9, [Spiritual])

Rendering Shem as the Spirit brings light to Ezekiel 43:7-9, where we see that the LORD comes to dwell “in the midst” of us by his Spirit. The word “where” is “shem” or the “Spirit.” The LORD is tired of those who “defile” his Spirit. “Defile” translates elsewhere as “unclean” or “uncleanness” in over seventy passages. It includes everything that is “profane” to the Father. If we continue to grieve and defile his Spirit, then he will consume us. Let us look at the Next reference.

“That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go in unto the same maid, to profane [or grieve] my holy name [or Holy Spirit]:” (Amos 2:7, [Spiritual])

This sounds similar to what Paul speaks of where he says, “It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife.” (1 Corinthians 5:1) We are the temple of the Holy Spirit. We are not our own. Sexual sins are against our own bodies. This is very grievous to the Holy Spirit.

Let us look at an inferred reference to shem as name. It is in the New Testament. This author does not intend to initiate any debates concerning Hebrew or Aramaic origin of the New Testament. However, there are a couple of points to consider. According to the text of the Tanakh, all legal debates must reference the Hebrew text of the law. In addition, Matthew bears a Hebrew signature like no other book in the New Testament. With this being said; consider the following verse in Matthew.

“Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:” (Matthew 28:19)

The Hebrew text of this verse would include the word “shem” as name. The spiritual context of this verse from Hebrew yields:

“Go ye therefore, and teach all nations, baptizing them in the Spirit of the Father, and of the Son, and of the Holy Ghost:” (Matthew 28:19, Spiritual)

This brings a new level of clarification to the text. This also matches the twenty-two references to “holy name” in the Tanakh. It also agrees with all of the references to “the name of the LORD.” Therefore, the references to “in his holy name”, as in 1Chronicles 16:10, represent more than we may realize. Additionally, to be anointed is to have the oil or Shem poured on us. Let us continue to another reference of “holy name”, where we will perform a breakout of 1 Chronicles 16:10.

“Glory ye in his holy name [or Holy Spirit]: let the heart of them rejoice that seek the LORD.” (1 Chronicles 16:10, [Spiritual])

The phrase “In his holy Spirit” refers to being “in the Spirit.” The root of “rejoice” is “shem.” The Hebrew words for “glory” and “rejoice” translate elsewhere in Scripture as several different words. All of the following are spiritually valid based upon those words:

“Glory ye in his Holy Spirit: let the heart of them rejoice [in the Spirit] that seek the LORD.” (1 Chronicles 16:10, [Spiritual])

“Praise ye in his Holy Spirit: let the heart of them rejoice [in the Spirit] that seek the LORD.” (1 Chronicles 16:10, [Spiritual])

“Praise ye in his Holy Spirit: let the heart of them be glad [in the Spirit] that seek the LORD.” (1 Chronicles 16:10, [Spiritual])

“Shine ye in his Holy Spirit: let the heart of them rejoice [in the Spirit] that seek the LORD.” (1 Chronicles 16:10, [Spiritual])

“Let your light shine in his Holy Spirit: let the heart of them rejoice [in the Spirit] that seek the LORD.” (1 Chronicles 16:10, [Spiritual])

Applying a New Testament King James influence, we can translate “Shem” as “Ghost” instead of “Spirit.” This renders “Holy Spirit” as “Holy Ghost” in all of the above renderings. These all refer to worship “in the Spirit.” We have just shown the spiritual validity of the use of Shem in “holy name” rendered as “Holy Spirit.” All of these occurrences agree with the way that Jesus spoke. These verses are Spirit and they are life.

THE ANOINTING OIL

Shem in the Oil

The Hebrew word “shemen” occurs 165 times in Scripture as the anointing “oil.” It is the oil for the lamps. The priests are anointed with this oil. It is the oil for anointing kings as well. “Oil” or “shemen” (שמנ ) consists of two root words. The first root is “shem” (שמ ) or the “Spirit.” The second root is “min” (מנ ), which indicates “being part of something.” It is also the word translated as “manna.” When we talk about “shemen”, we are talking about that which is part of the Spirit or the Spirit as manna from heaven. The word “shem” in Paleo renders as, “the Spirit of fire is the existent one in the waters.” As a note, the first root in the word “heaven” (שמימ ) is Shem (שמ ). The second is “water” (מימ ) or “waters” (מימ ). Therefore, it makes sense that the anointing oil represents the flowing of the Spirit from heaven. It is literally the Spirit of the LORD coming down as a consuming fire to anoint and burn out all that offends.

False religions recognize Shem in spiritual terms. Many of us have heard of the term, “shaman.” A number of pagan religions hold a “shaman” as someone who is anointed by some spirit. This is interesting that mystery religions recognize the word “shaman” as a spiritual term. There are no vowels in Hebrew. Therefore, in Hebrew, “shaman” spells the same as “shemen.” Satan is busy imitating the work of God. He provides his counterfeits that come as angels of light. (See 2 Corinthians 11:14-15) However, this in no way affects the real. We are not to be unaware of Satan’s devices. Satan knows who Shem is. We should know Shem well. Let us look at an occurrence of “shemen.”

“Oil [or flow of the Spirit] for the light, spices [or in the heavenlies] for anointing oil [of the Spirit], and to be sweet incense.” (Exodus 25:6, [Spiritual]) Alternatively, it can render as:

“Oil [or flow of the Spirit] for the light, spices [or in the Spirit] for anointing oil [of the Spirit], and to be sweet incense.” (Exodus 25:6, [Spiritual])

This is where the children of Israel bring a free will offering of the heart. The word translated as “oil” is the Hebrew word “shemen.” “Shemen” is “Oil of the Spirit” or “Flowing of the Spirit.” This form of the word “light” (מאר ) first occurs in Gen 1:16 as the two great “lights.” It comes from the word “light” (אר/אור ) in Gen 1:3. The word translated here as “spices” (שמימ ) includes Shem as the primary root. It is an exact match for the word “heaven” (שמימ ) or “heavens.” The Hebrew character ‘beth (ב ) is at the beginning of the word and signifies “in.” “Spices” renders as “in the Spirit” or as “in the heavenlies.” The Hebrew word translated here as “anointing” (משחה ) consists of the same roots as “Messiah” (משיח ). “Messiah” includes the ‘yodh (י ) indicating that he pays the price for the anointing. It associates with the Greek word “Christos” or “Christ” as translated in the New Testament. “Anointing” renders from the roots as, “that which is of the Spirit and anointed through prayer.” Yes, all of that content is in there. Let us look at a final rendering where we replace the original text with the changes.

“The flow of the Spirit to be the light in the heavenlies for anointing oil of the Spirit, and to be sweet incense,” (Exodus 25:6, Spiritual)

This verse clearly refers to the oil of the Spirit empowering us to be light in the heavenlies and that “Christ in you” or the “anointing” of the Spirit in us is sweet incense to the LORD. Let us look at the next reference:

“And thou shalt command the children of Israel, that they bring thee pure oil [of the Spirit] olive beaten for the light, to cause the lamp to burn always.” (Exodus 27:20, [Spiritual])

We, as the children of Israel, are to bring the pure oil of the Spirit to cause the lamp to burn always. This matches Matthew 5:16, where Jesus tells us to let our lights shine before men.

At this point, we will interject the “fruit of the Spirit.” The lamp in the tabernacle has the oil of the Spirit to burn. Priests place the oil in the bowls of the lamp. There were flowers enveloping the bowls. Therefore, the buds, blossoms, or flowers were actually surrounding the bowls where the oil of the Spirit burns. The Hebrew word for these flowers is “perach” (פרח ). This word consists of two roots. The first is the word “periy” (פר/פרי ). “Periy” translates as “fruit.” This is where we get the English word “puree.” It is the meat of the fruit. The second word is “Ruach” (רח/רוח ) or the “Spirit.” Therefore, “perach” is the “fruit of the Spirit.” Only Aaron’s rod “budded” or “perach.” “Aaron” is the “bearer of light.” Moses placed Aaron’s rod inside of the Ark. Only those inside of the Ark of Jesus can bear light. We then can produce the fruit of the Spirit. This word “perach” occurs fifty nine times as a noun or as a verb in the Tanakh. A careful study of these occurrences reveals the “Fruit of the Spirit” and how we acquire it. The apostle Paul acquired his teaching on the fruit of the Spirit from these locations. (22) “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, (23) Meekness, temperance: against such there is no law.” (Galatians 5:22-23) Let us look at the next reference.

(1) “… to minister unto me in the priest's office: Take one young bullock, and two rams without blemish,

(2) And unleavened bread, and cakes unleavened tempered with oil [of the Spirit], and wafers unleavened anointed [or christed] with oil [or in the flowing of the Spirit]: of wheaten flour shalt thou make them.” (Exodus 29:1-2, [Spiritual])

The priests were to minister to the LORD in this offering. The word translated as “oil” is “shemen.” In the second occurrence, where it reads “with oil”, actually reads “in oil.” Therefore, the spiritual rendering is “in the Spirit” or “in the flowing of the Spirit.” Applying New Testament Greek influence, we change “anointed” to “christed”, since “christed” is the Greek verb for “anoint”, or “anointed one” as a noun. Let us look at the next reference:

“Then shalt thou take the anointing oil [of the Spirit], and pour it upon his head, and anoint him.” (Exodus 29:7, [Spiritual])

This verse refers to the anointing of the High Priest and his sons. This is where the high priest, as well as his sons, who are priests, are anointed with the oil of the Spirit. The noun translated as “anointing” relates to the word Messiah in the Tanakh, or Christ in the New Testament, indicating that we are to put on the anointing of the Spirit, or the “Spirit of Christ.” Let us apply New Testament Greek influence and replace the text with the changes.

“Then shalt thou take the oil or flow of the Spirit of Christ, and pour it upon his head, and anoint him.” (Exodus 29:7, Spiritual)

The Holy Spirit anointed Jesus with the oil or flow of the Spirit as the High Priest. The Holy Spirit “anointed” him as “Christ” or as “the anointed one” with the oil of the Spirit. He then anoints us with that same oil as an over-flowing of the Spirit of Christ.

Left Hand vs. Right Hand

Let us look at another reference where Samuel anoints David.

“Then Samuel took the horn of oil [of the Spirit], and anointed him in the midst of his brethren: and the Spirit of the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah.” (1 Samuel 16:3, [Spiritual])

Samuel anoints David as king. The word “David” spiritually renders as “Sacrificial Love Personified” in the Tanakh. In relationship to the New Testament, this is “Agape Love Personified.” David’s name is a key in understanding Song of Solomon. Solomon, who first represents Jesus, is her beloved or her love, which is the word “David.” Then, after he goes to the mountain of myrrh, or Moriah, which is Golgotha, he calls the bride “love” or “David.” She takes on his attributes of sacrificial love. A careful study of all the uses of the different words for love, which occur in Song of Solomon, will help form a better understanding of the word “David” or “Dod.” In the natural, “Samuel” or “ShemuEl” (שמואל ) renders as, “Name of El” or as “Name of Elohym.” In the spiritual, “Samuel” renders as “Spirit of Elohym.” Since “Samuel” (שמואל ) includes a participle or spirited form (ו ), it further renders as, “I am the Spirit of Elohym.” Additionally, “Samuel” (שמואל ) represents a participle or spirited form (ו ) of the word “left” or “left hand” (שמאל ). This is to say, “I am the left hand.” Samuel represents the work of the “Spirit of Elohym on the left hand.” He is the Spirit of Jesus represented as “Christ in you on the left hand.” “Samuel” performs the work on the “left hand”, where he brings the sheep through the process necessary to move them to the right hand. Every word in every verse of Samuel’s life portrays the work of the Spirit in our lives. Let us look at Job for clarification. “On the left hand, where he doth work, but I cannot behold him: he hideth himself on the right hand, that I cannot see him:” (Job 23:9) Note what Jesus said concerning the left vs. the right. “But when thou doest alms, let not thy left hand know what thy right hand doeth.” (Matthew 6:3) The work of Christ is on the left hand. What Jesus does as the Son of the right hand is none of our concern nor can we see it. This was the same with Jesus concerning the Father when he was on the left hand. Jesus only did what he saw of the Father. He only said that which he heard from the Father. Therefore, when Jesus, as a man, was on the left hand, his work was on earth. The Father was on the right hand, and not seen. At the resurrection, Jesus moved to the right hand of the Father. We do not see Jesus as a man now. Instead, his Spirit as “Christ in you” or as “Shem”, now performs the work on the left hand in and through the Church. After the Spirit sanctifies the bride, she then operates on the “left hand.” It is her job to allow the Father to work through her actions just as the Son did on earth. Jesus quotes Psalms 110:1 in Matthew 22:41-46, after his question, “What think ye of Christ, whose son is he?” Let us look at Psalms 110:1, where we will address who the Son is and where he sits.

A Psalm of David. The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.” (Psalms 110:1) Here, the LORD “Yahweh” (יהוה ), or the Father, tells the Lord “Adon” (אדנ ) to sit on his right hand until he makes his enemies his footstool. In the natural, “adon” is a generic term for “lord.” Here, in this verse, “adon” represents the missing person in the story, who is Elohym (אלהימ ). Elohym is the Son, Jesus. David clarifies this in Psalms 68, where he refers to the work of God or Elohym thirty-three times. Psalms 68 details various aspects of Jesus’ ministry. Ephesians 4 focuses on the five ministry gifts given by Christ when he ascended. In Ephesians 4:8, Paul specifically quotes Psalms 68:18. Let us look at both verses.

(18) “Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the LORD God might dwell among them.” (Psalms 68:18)

(8) Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.” (Ephesians 4:8) Paul clearly makes the connection between “the LORD God” (יה אלהימ ) and the work of Jesus Christ. In Psalms 68:18, God or Elohym sits as a proper noun on the left hand in Hebrew. This represents the work of Jesus Christ, the Son. Later in Psalms 68, in verse 26, Elohym in proper noun form, sits on the right hand of the LORD Yahweh. Then, in the following verse, “little Benjamin” is their ruler. “Benjamin” renders as the “Son of the right hand.” Jesus then sits on the “right hand” of the Father. Let us look at those verses.

(26) “Bless ye God in the congregations, even the Lord, from the fountain of Israel.

(27) There is little Benjamin with their ruler, the princes of Judah and their council, the princes of Zebulun, and the princes of Naphtali.” (Psalms 68:26-27) The translators were at a loss regarding verse 26. Verse 26 actually translates as “Bless ye the God LORD in the congregations, from the fountains of Israel.” (Psalms 68:26, more literal) This is because God, who is Elohym the Son, now sits on the right hand, as written in Hebrew from right to left. Let us discuss this topic. As a side note, be sure to view the following Hebrew phrases within parenthesis () on the same line. The LORD is Yahweh (יה/יהוה ) the Father. God is Elohym (אלהימ ) the Son. The normal phrase “LORD God” (יהוה אלה_ ) or “LORD thy God” occurs 887 times in the Tanakh. The phrase “LORD God” (יהוה אלהימ ), where Elohym is in proper noun form, occurs thirty-three times. Now, let us reverse the order, where Elohym sits on the right hand of Yahweh. The phrase “God LORD” or “Elohym Yahweh” (אלהימ יהוה ) occurs four times, one of which is in verse 26. We cannot find the English phrase “God LORD” because the translators refused to translate the Hebrew phrase in this manner. They grappled with it because they did not understand that the LORD Yahweh is the Father. Nor did they understand that God or Elohym is the Son. Therefore, the concept of the Father and the Son working together in the Tanakh was foreign to the translators.

In verse 27, the translators state that little Benjamin is “with” their ruler. The translators write this in italics since they assume that the word “with” fits the context. The phrase actually translates as “little Benjamin, their ruler” or as “little Benjamin, who is their ruler.” Little Benjamin is our ruler. The word “Benjamin (בנימינ ) consists of the roots “son” (בנ ) and “right hand” (ימינ ). Benjamin is the son of the right hand. The “Son of the right hand” is our ruler. Jesus is the “Son of the right hand”, right now. Jesus is our ruler. This concludes our discussion of Elohym the Son. Let us go back to where we started in 1 Samuel.

Back to the Oil

“Then Samuel took the horn of oil [of the Spirit], and anointed him in the midst of his brethren: and the Spirit of the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah.” (1 Samuel 16:3, [Spiritual])

The LORD Yahweh, or the Father, is sacrificial love or agape love. Anyone known by him walks in sacrificial love. The bride bears “Samuel” or “the Spirit of Elohym”, represented as “Christ in you on the left hand.” The Spirit performs his work on the left hand. At the end of the day, anyone remaining on the left hand stays a “goat”, where he or she operates in his or her own “strength.” The high priest places the Urim and Thummim upon his ephod. Urim (אור/אורימ ) renders as “light” or as “light of the waters.” Thummim (תמ/תמימ ) renders as “perfection” or as “perfection of the waters.” We are not perfect until we are perfect in love as in John 17:23. (See also 2 Corinthians 13:11, 1 John 2:5, 1 John 4:12, and 1 John 4:17-18) To know God is to know love. We are “known of God” when we know love as in 1 Corinthians 8:3. If Jesus says to us one day “I never knew you”, then we never knew Sacrificial Love himself as in Matthew 7:23, 1 Corinthians 8:3, and Galatians 4:9. We will now make changes to this verse in 1 Samuel, where we replace the original text with the spiritual renderings. We will make the changes in steps, which take us progressively deeper into the spiritual meanings.

“Then the Spirit of Elohym took the horn of oil of the Spirit, and anointed him in the midst of his brethren: and the Spirit of the LORD came upon those of Sacrificial Love from that day forward. So the Spirit of Elohym rose up, and went to the exalted place.” (1 Samuel 16:13, Spiritual) With New Testament influence, this also renders as: “Then the Spirit of Elohym [or Jesus] took the horn of oil of the Spirit, and Christed him in the midst of his brethren: and the Spirit of the LORD [or Father] came upon those of Sacrificial Love from that day forward. So the Spirit of Elohym [or Jesus] rose up, and went to the exalted place.” (1 Samuel 16:13, Spiritual) An alternate spiritual rendering is: “Then the Spirit of Elohym [or Jesus] took the horn of oil of the Spirit, and anointed him as Christ in the midst of his brethren: and the Spirit of the LORD [or Father] came upon those of Sacrificial Love from that day forward. So the Spirit of Elohym [or Jesus] rose up, and went to the exalted place.” (1 Samuel 16:13, Spiritual)

Since the LORD is Yahweh, the Father, he is “Sacrificial Love” himself. Elohym is the Son Jesus who created the worlds as in Genesis 1:1, Hebrews 1:2 and Ephesians 3:9. Therefore, let us replace Elohym with Jesus and look at the rendering. We will also change “LORD” to “Sacrificial Love himself.”

“Then the Spirit of Jesus took the horn of oil of the Spirit, and anointed him as Christ in the midst of his brethren: and the Spirit of Sacrificial Love himself came upon those of Sacrificial Love from that day forward. So the Spirit of Jesus rose up, and went to the exalted place.” (1 Samuel 16:13, Spiritual) The Spirit of Elohym, is the Spirit of Christ, who is the anointed one. He is the Spirit of Jesus. They are all the same. When Jesus finished his work on earth as a man, he left his Spirit with us to complete the work of preparing us to be an acceptable habitation for the LORD Yahweh, who is the Father. The ultimate goal is that the Father will dwell in us as “David” or as “Sacrificial Love.” We then become “Sacrificial Love Personified.” By this point in time, the Spirit of Christ has finished his word within us. We now commune directly with the Father. In 1 Samuel, Samuel anoints David as king while Saul still sits on the throne as king. Samuel represents the Spirit of Jesus, who anoints sacrificial love within us to become king in our stead. Once we fall upon our own swords then the Father of sacrificial love can come forward from within us. Let us look at another reference containing “Shemen.”

“And it shall come to pass in that day, that his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed because of the anointing [or the oil of the Spirit].” (Isaiah 10:27, [Spiritual]) The word translated here as “anointing”, is the word “shemen” or the “oil of the Spirit.” Here we see that the anointing breaks the yoke. Therefore, it is actually the “oil of Shem” or the “oil of the Spirit” that breaks the yoke. This is one of the most powerful statements in Scripture. The yoke must be broken and a new yoke given. It is the oil of “Christ in you”, or the “flow of the Spirit” that breaks one yoke and gives us another. Jesus said, “My yoke is easy and my burden is light” in Matthew 11:30. We yoke up with Christ as in Matthew 11:29. Let us look at another reference, which contains “Shem” and “Shemen” together.

“Because of the savour of thy good oil [or flow of the Spirit] thy name [or Spirit] is as ointment [or the oil of the Spirit] poured forth, therefore do the virgins love thee.” (Song of Solomon 1:3, [Spiritual]) In this verse, “Ointment” is “shemen” (שמנ ) in both locations. The word “savour” (ריח ) is a form of the word “ruach” (רח/רוח ) or “spirit.” It is in causative form (י ) so something is causing the Spirit to come forth. It is the “fragrance of the Spirit.” It is almost like saying; “I can smell the Spirit moving.” It is a sixth sense. Wind, breath, and Spirit relate to air and the nose, as does smell and fragrance. Correspondingly, the New Testament Greek word for spirit is “pneuma.” The English word “pneumatic” or “air powered” derives from “pneuma.” We do not see the Spirit in the natural. We sense the Spirit. We see the Spirit in the spiritual senses. He comes to live within us. He becomes a breath within us. The Spirit speaks through us. He becomes the air we breathe. Replacing the original text, this verse further spiritually renders as:

“As the fragrance of the Spirit is thy good flow of the Spirit, thy Spirit is as the oil of the Spirit poured forth, therefore do the virgins love thee.” (Song of Solomon 1:3, Spiritual) Song of Solomon is the story of the making of the Bride of Christ. The LORD coded extensive detail of this process within every verse of Song of Solomon. In this verse, the bride to be speaks to Solomon. The word “Solomon” (שלמה ) is “Shalom” (שלמ ) or “peace” in feminine form (ה ), but in masculine gender. Solomon represents Jesus as being our peace and then becoming peace in feminine form within the bride. He is our peace as in Ephesians 2:14. In the spiritual, his Spirit envelops the bride. She is in love with him “in the Spirit.” Let us look at the next reference to “Shemen” within Song of Solomon.

“How fair is thy [sacrificial] love, my sister, my spouse! how much better is thy [sacrificial] love than wine [or blood]! and the smell of thine ointments [or the fragrance of the Spirit] than all spices [or all that is in the heavenlies]!” (Song of Solomon 4:10, [Spiritual]) This verse contains many spiritual truths. Prior to this verse, Jesus as Solomon addresses the bride to be as his “ra” (רע/רעיה ), translated in the story as “love”, in the since of being his "friend.” An interesting point about the root word “ra” (רע ) is that, in the fall it is the word “evil” (רע ). In redemption, we become his “friend” and thus the definition changes to “friend” or “love.” In Song of Solomon, it translates from the feminine gender as his “love.” As a point of reference, she cannot become the Bride of Christ until Jesus as Solomon comes back from the “mountain of myrrh”, which he does in Song of Solomon 4:7. After Jesus pays the price, he comes back from the Mountain of Myrrh (מר/מור ) or Mt Moriah (מריה ), where “Mary meets Yahweh the Father” at the Cross. The bride to be then becomes his spouse. He then addresses her differently. Here in this verse, for the first time, he now addresses her as his “Love” (דד/דוד ) or “Dod” (דד/דוד ) or “David” (דוד ), which is “Sacrificial Love Personified.” This is the word translated as “love” (דד/דוד ) in both locations within this verse. Once Jesus pays the price then the bride follows his example by walking in the same sacrificial love. “Smell” (ריח ) is “ruach” in cause form; therefore, “smell” renders as the “causing of the Spirit to come forth.” It is the “fragrance of the spirit.” It is causing the fragrance of the Spirit to come forth. “Ointments” is “shemen”, so it renders as “oil of the Spirit.” “Spices” (שמימ ) is the plural form of “shem” (שמ ), which is the exact spelling as “heaven” (שמימ ) or “heavens.” In addition, it includes the word “in” (ב ) at the beginning. It renders as, “in the heavenlies” or “in the realm of the Spirit.” Replacing the original text, let us look at the spiritual rendering again.

“How fair is thy sacrificial love, my sister, my spouse! how much better is thy sacrificial love than wine[or blood]! and the fragrance of the Spirit of thine oil or flow of the Spirit than all that is in the heavenlies!” (Song of Solomon 4:10, Spiritual) One extremely important theme in Song of Solomon is the one of “thy love is better than wine.” It begins after the introduction in the very second verse of Song of Solomon. It sets the theme. It is in Song of Solomon 1:2, where the bride to be speaks to Solomon or Jesus saying, “thy love is better than wine.” The noun translated as “love” is not the usual noun “ahavah” (אהבה ), but the noun “dod” (דד/דוד ) or “David” (דוד/דויד ), which is “Sacrificial Love Personified.” As a note, David’s name is “Dod” (דוד ) until 1 Kings 3:14, where it first occurs as “David” (דויד ). This change does not occur until after 1 Kings 3:8, where Solomon (or the Prince of Peace) is then “in the midst” of the people. This is because the price (י ) of sacrificial love is then paid. Let us go back to Song of Solomon 4:10. Now, after the mountain of Myrrh or the Cross, in Song of Solomon 4:6, the bridegroom, who is Jesus, comes to his bride and repeats the phrase to her. It is imperative that we understand this theme.

Here is how the theme goes: In the first occurrence, the wine is the blood of Jesus. Jesus went to the Cross and paid the price for our sins. It was a price greater than we could pay. If we stop here, we will miss the point. In the phrase “Thy love is better than wine”, “Love” is “Dod” or “David.” It is sacrificial love personified. In Song of Solomon 1:2, the bride to be tells Jesus that the motivating force behind him shedding his blood is “David” or “sacrificial love.” She sees it clearly. Now, in Song of Solomon 4:10, after Jesus purchases the bride, he refers to her as his “spouse.” Here, for the first time, he tells her that her “sacrificial love” is better than her blood, which will be shed. She is to follow in his footsteps. He showed her the way. The way is sacrificial love. Understanding the blood of Jesus is deep, but understanding sacrificial love goes deeper still.

Jacob and the Pillar

Let us look at the first occurrence of “oil” or “shemen” in Scripture, which sets the power.

(18) “And Jacob rose up early in the morning, and took the stone [or the Son of the Father] that he had put [by the Spirit], for his pillows [or for his head(s)], and set it up [by the Spirit] for a pillar [or an image], and poured oil [of the Spirit] upon the top [or head] of it.

(19) And he called the name [or Spirit] of that place Bethel [or house of Elohym].” (Genesis 28:18-19, [Spiritual])

Carefully note here that “stone” is singular, but pillow is plural or grouped as one. This Hebrew word for “stone” (אבנ ) comes from two roots. They are “father” (אב ) and “son” (בנ ) as one word. It literally renders as, “son of the father”, or “father’s son”, or as “father and the son.” “Pillar” is a form of the word “image.” The root of “Pillows” is the Hebrew word “rosh”, which is “head” in English. “Top” is the word “head” as well. The word “place” first occurs in Genesis 1:9 as the “place” where the waters are gathered together. Bethel is “house of El”, which is short for “house of Elohym.” Elohym is the Son or Jesus in the Tanakh. Here, Jacob walks the steps necessary to acquire the bride. He begins his trek down to get her. When he returns with his bride, he will once again perform the anointing. Let us focus on the word “put” (שמ ) and the phrase “set it up” (ישמ ). The word “put” and the phrase “set it up” are actually the same word. It is a verb form of “shem.” It reveals the work of the Spirit. Let us remember, that parts of speech in Biblical Hebrew closely relate. Nouns, verbs and adjectives that come from the same Paleo pictures relate to one another.

The footsteps of Jesus as Jacob reveal the work of the Spirit in setting up the Son as the head. The place “Bethel” (בית אל ) is where the Spirit gathers us all together. It is “the house of Elohym” or the house of the Son, Jesus. Jesus is the Ark. The Spirit gathers us together “in Him.” The spear opens the new womb of the New Creation in his side, at the Cross. This opening is the access for the bride to enter. “Christ in you” is the hope of glory. As an additional thought, “pillar” is in feminine gender indicating that the Son resides within the bride. She becomes the pillar on earth and Jacob anoints her head. She becomes the house of Elohym or the house of Jesus, the Son. Taking this one step further, the word “house” (בית ) is the word “daughter” (בת ) with the addition of the ‘yodh (י ), signifying a price to be paid for her. Moreover, Jacob’s name renders many ways from the roots, but here it renders as “he who bears the female.” As a note, the primary root in “female” (נקב ) is the second root in “Jacob” (יעקב ). Lastly, the translators reversed the tenses to permit the fulfilling of the natural story. Let us make the changes to the verses.

(18) “And Jacob [, as he who bears the female,] rose up [or will rise up] early in the morning, and took [or take] the stone [, which is Son of the Father] that he had [or shall] put [by the Spirit], for his pillows [or his head(s)], and set it up [by the Spirit] for a pillar [or an image], and poured [or pour] oil [of the Spirit] upon the top [or head] of it [or her].

(19) And he called the name of [or the Spirit himself shall call] that place Bethel [or the house (or the daughter) of Elohym].” (Genesis 28:18-19, [Spiritual])

As a note, as each spiritual fulfillment occurs the tenses revert to the past or complete tense as in the natural account. Fulfillments that occur and have continuing implications remain in the incomplete tense. We are the Bride of Christ, but we are also the daughter that comes forth from the womb of the New Creation. This agrees with Song of Solomon 7:1, where the bride is also the “prince’s daughter.” As an important consideration, the stone of the Father’s son is in feminine form. The text reads that he pours the oil upon “her head.” The stone symbolizes Jesus and all that he represents. The teaching is in feminine form. Therefore, the bride teaches the revelation of Jesus as the Christ. Ultimately, the Spirit sets this stone up within the daughter. She becomes the likeness of the stone Jesus. This is why Peter’s name is “a stone” or “a rock.” Let us look at the book of Matthew for clarification.

(15) “He saith unto them, But whom say ye that I am?

(16) And Simon Peter answered and said, Thou art the Christ, the Son of the living God.

(17) And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.

(18) And I say also unto thee, That thou art Peter, and upon this rock I will build my Church; and the gates of hell shall not prevail against it.” (Matthew 16:15-18)

Referring to verse 18, “Peter”, or “petros” from the Greek, is a masculine noun. The “rock” or “petra” is a feminine noun. They consist of the same Greek root. In this verse, Jesus by implication refers back to Genesis 28:18 and Genesis 35:14. Jesus is that stone. The revelation of that stone includes the revelation of all that the Tanakh teaches about Jesus. That revelation becomes the teaching of the Church. The bride bears that teaching. Therefore, the bride takes on his image and likeness. She bears the stone of revelation. Luke 6:14 says that Jesus named Simon, “Peter.” “Simon” comes from the Hebrew word “Simeon.” In the natural, “Simeon” (שמעונ ) renders “to hear” (שמע ). In the spiritual, “Simeon” consists of three roots. They are “Shem” (שמ ), “bowels” (מע ), “eyes” (ענ/עינ/עונ ). “Simeon” or “Simon” renders as “hearing in the Spirit” or as “hearing in the bowels of the Spirit”, or as “what we hear is what we see in the bowels of the spirit.” Why does Simon Peter hear in the Spirit? The answer ties with what Jesus calls him immediately after Simon Peter receives the revelation of Jesus being the Christ. In Matthew 16:17, Jesus says, “…Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” Jesus calls him “Simon Barjona.” “Barjona” comes from the two Hebrew words “bar” (בר ) and “jonah” (יונה ). A “bar” is a “son.” A “jonah” is a “dove.” The Holy Spirit came to Jesus as a “jonah” or as a “dove.” The dove represents the Holy Spirit. Jesus calls Simon Peter “a son of the dove” or “a son of the Spirit.” The reason that Simon Peter received the revelation of Jesus as the Christ is because he became a son of the Spirit and then heard in the bowels of the Spirit. As a result, he now bears the stone or rock of revelation, where he teaches the things of the Spirit. The daughter becomes the Bride of Christ. She becomes the earthly representation of Jesus. She now bears the Foundation Stone, which includes his spiritual teaching. Let us look at the next occurrence of “oil”, which adds to this story.

“And Jacob set up a pillar [or an image] in the place where he talked with him, even a pillar of stone [or the image of the father’s son]: and he poured a drink offering thereon, and he poured oil [of the Spirit] thereon.” (Genesis 35:14, [Spiritual])

This is the second anointing of the pillar. As before, the “pillar of stone” is the “image of the Father’s Son.” The “oil” is the “oil of the Spirit.” Jesus as Jacob sets up the image in the place of gathering. The image is the image of Jesus in the bride. The place is Bethel or “the house of Elohym”, the Son. This house resides within the “daughter of Elohym.” This is because “Bethel” fully renders as “the purchased daughter of Elohym.” This place is in the Ark of Jesus. Jesus said; “I go to prepare a place for you” in John 14:2-3. Jesus, as Joseph, prepares a place for us. The details in Joseph’s life provide pictures into what Jesus now does as Joseph. Jesus as Jacob redeems us and as Joseph, he gathers us. The verb “poured” (יסכ ) and the noun “drink offering” (נסכ ) are the same root. “Poured” translates as “pour”, “cover”, or to “set up.” The “drink offering” translates elsewhere as, the “molten image”, the “prince”, and as the “covering.” When we put them together, they render as, “pour the molten image” or as “set up the prince as a covering.” This is where Jesus pours the image of the prince upon the daughter. The daughter then bears the image of Jesus. He is her covering. Let us apply the changes as well as reverse the tenses to their proper state.

“And Jacob [, as he who bears the female,] set up [or will set up] a pillar [or an image] in the place where he talked with him, even a pillar of stone [or the image of the father’s son]: and he poured [or will pour] a drink offering thereon [or he will pour the image of the prince thereon], and he poured [or will] pour oil [of the Spirit] thereon.” (Genesis 35:14, [Spiritual])

Jesus ascends into heaven, where he sits on the right hand of the Father. The prince’s daughter now bears the image of Jesus. We are the daughter that grows up to become the bride. We also bear the oil or flow of the Holy Spirit.

In this chapter, we discussed the “oil of the Spirit.” The priests anointed everything in the tabernacle with the Oil. We must press in to a deep relationship with the Holy Spirit where he anoints everything in each person’s tabernacle. We then become the priests of the LORD, where we pour the oil of the Spirit upon everyone in our path.

SAMUEL: THE LEFT HAND

Intro

In

this chapter, we will cover a brief overview of the First Book of

Samuel. In the spiritual, “Samuel” renders as “Left Hand Personified”

and “The Spirit of Elohym Personified.” The work is performed on the left hand.

The life of Samuel details what the Spirit of Christ Jesus has to work with within us. He comes to perfect the saints. Every Hebrew word in his life

details the specifics of the work of the Spirit in our lives right now. The Spirit first redeems us with the breath of life coming into our nostrils. This is our conversion from Eli or the first Adam. The Holy Spirit then lets us experience the sweetness of his Spirit and power. He next tests us by showing us the remnants of the fall left within us. This is where he puts ministry over us, which reveals the remnants of the old nature. Our judgment of ministry and of others proves the existence of some of the old nature left within us. We

justify ourselves and then refuse to walk in sacrificial love, where we could stay in the presence of the Father. The Father gives us our “desire” and we pick up the reins as “Saul” or as “Desire Personified.” The Spirit then anoints “David” or “Sacrificial Love Personified” within us to rule over us. The Spirit then works to elevate sacrificial love within us. This completes the work of Samuel. David is the voice of the Father calling from deep within. The Father is “agape” love, which is sacrificial love. The battle in our flesh will

eventually climax when we fall upon our own swords. Then, and only then, can David or Sacrificial Love Personified rule in our hearts. David does not need the work of Samuel in his life. David dialogues directly with the LORD Yahweh or the Father more than anyone else in Scripture does. We are Eli, Saul, and David in the process, respectively. Consider reading the First Book of Samuel before proceeding.

Samuel

In the natural, “Samuel” renders as “name of Elohym” or

“name of God.” Samuel’s name, “ShemuEl” (שמואל ), consists of the combination of “Shem” (שמ ) and “El or Elohym” (אל/אלהימ ). Therefore, “Samuel” spiritually renders as “Spirit of Elohym” or “Spirit of God.” The word “Samuel” is also the word for “left hand” (שמאל ). “Samuel” (שמואל ) includes the ‘vav (ו ) in the center indicating a participle or spirited form. It is similar to verbs having a present participle form, even though

“Samuel” is a noun. Therefore, “Samuel” renders as “I am the left hand”, and “I am the Spirit of Elohym.” In the spiritual context of redemption, Samuel renders as, “I am the Spirit of Christ performing work on the left hand.”

As per Job 23:9, Christ performs all of his work on the left hand. This is where the Spirit turns the goats into sheep thereby moving them to the right hand. Since “goat” also occurs as “strength”, one activity of the Spirit is to remove our strength and replace it with his strength. Remember

that Jesus was the scapegoat for the other goat. Therefore, Samuel is the work of Christ redeeming and perfecting the bride. He takes the goats, turns them into sheep through redemption, and then perfects them in sanctification through the fire of the existent one or Shem. Our communication with Elohym, who is

Jesus, is initially through Shem, or “the Spirit of Christ in you.” Once he

perfects the bride, the High Priest then moves her to his ephod, next to his heart. This is where the High Priest places the Urim and Thummim, or “Their

Light” and “Their Perfection”, respectively. We are not perfect until we are perfect in love. We are perfect when the Father rules within us as sacrificial love.

Jesus came to redeem us. He then perfects us through the

Spirit. During this process, he mediates on our behalf. He redeems us through his blood that he gave for our sins. He then changes us into his “likeness” (דמ/דמות ), which incorporates the same primary root as “blood” (דמ ). Jesus, as a man, sits at the right hand of the father, mediating on our behalf. As Shem, or as the Spirit of Christ, he now perfects us so that we can stand in the presence of the Father, once again. Yahweh the Father is a consuming fire (אש ). The fire of Shem must cleanse us before we can stand in the Father’s presence. The Hebrew character ‘shin (ש ) in Shem (שמ )

is “fire” (אש ) as the Paleo picture depicts.

Ask – What We Lift Up to Elohym

A central theme in Samuel is what we lift up to Elohym, who is the Son. The word “ask” is at the core of this theme. Various forms of “Ask”

occur 687 times in the Tanakh. 331 occur in 1 Samuel alone. “Ask” (שאל ) consists of two roots. The first is “sha” (שא ), which is to lift up, carry, or bear. The second is “El” (אל ), which is a short form of “Elohym” (אלהימ ). “Ask” renders three ways. First, “ask”

renders as “lift up to Elohym” or “lift up to God.” It is lifting up a request to Elohym. Elohym is the Son Jesus, who created the worlds as in Genesis 1:1, Hebrews 1:2, and Ephesians 3:8. He is Jesus in pre and in post-incarnate forms.

Secondly, “ask”, when used as “lent”, renders as “lift up Elohym.” Thirdly,

“ask”(שאל ) in noun form as in “Saul” (שאול ), renders as “one who lifts self up to Elohym” or “one who lifts up desire to Elohym.” In summary, to “ask” is to

“lift up to Elohym”, versus “lift up Elohym”, versus “lift self up to Elohym.”

Ask vs. Saul

Continuing with the central theme in Samuel of what we lift up to Elohym”, we come to Saul. “Saul” (שאול ) spells the same as the second form of “lent” (שאול ), as in where Hannah “lent” Samuel to the LORD. Lent is a verb and Saul is a proper noun. Lent includes the ‘vav or spirited form within the word. The question is, “who” do we lift up? Do we lift up Elohym? Else, do we lift up ourselves? Saul lifts himself up to Elohym. The spirited form of asking as a noun represents a spirit of desire that lifts up self. Saul is “Asking Personified” or “Desire Personified.” Saul renders as “I Am Desire.” Therefore, Saul “lifts himself up to Elohym.” Saul is “Desire Personified.” This agrees with the LORD’s response to the people when they “desired” a king. Let us look at that verse.

“Now therefore behold the king whom ye have chosen, and whom ye have desired! and, behold, the LORD hath set a king over you.” (1 Samuel 12:13)

We see here that the LORD will give us the “desire” of our hearts. “Desire” (שאל ) is the same word as “Saul” in verb form. He will give us “Saul”, who is “Desire Personified.” When we start missing the leeks and onions from Egypt, we then desire to be like Egypt from whence we came. Our “desire” roots itself in the remnants of the fallen nature that we still carry. We failed to crucify it all, where we could have simply lived in the LORD’s love. We ask the LORD to give us some of the “old person” back. Here, we step onto the throne of our hearts and take over control from the LORD. We become Saul(s).

It is far beyond the scope of this book to properly address the “sha” affect upon mankind. However, we will point out a few interesting aspects of “sha” in the fall. Let us note that in Hebrew, the word “hell” (שאול ) or “Sheol” (שאול ), spells the same as “Saul” (שאול ) or “Shauwl.” We simply pronounce them differently. There is a literal natural hell and there is a spiritual hell, which is “hell on earth”, so to speak, where those who live in the carnal nature reside. It is “Desire Personified.” It is the ultimate in self-exaltation. It is walking “in the flesh” or “in the soulish nature.” The end-result is literal natural hell for all who refuse to be conformed to the image of Christ. Lastly, “Saul” (שאול ) also spells the same as the “grave” (שאול ). Eventually, “Saul” must go to the “grave.”

David

David’s name consists of one root. It is the noun “dod” (דוד ), which also occurs as the noun “love” (דוד/דד ). It is this “love” that the bride to be says that Solomon or the Prince of Peace possesses. She says, “Let him kiss me with the kisses of his mouth: for thy love is better than wine.” (Song of Solomon 1:2) The wine is the shed blood of Jesus. The love of Jesus was

stronger than the blood that he shed. Later, it may include our blood as well, since the Prince of Peace repeats the phrase back to the bride in Song of

Solomon 4:12. Therefore, this love is stronger than the self-sacrifice of

laying down our lives. This love is the love of the Father, since he is also “agape” love as per 1 John 4:8. Incidentally, David’s name does not change from Dod (דוד ) or Love (דוד ) to David (דויד ) until after 1 Kings 3:8, where Solomon or the Prince of Peace is then “in the midst” of the people. Dod then becomes

David (דויד ) in 1 Kings 3:14. Both names represent Sacrificial Love Personified. The second form of David includes the ‘yodh (י ) indicating that Jesus paid the price for the love of the Father to return and dwell in the “house” (בית ) or in the “daughter” (בת ). As with Samuel and Saul, David’s name also includes the “vav” in the center. “David” is the noun “love” in participle or spirited form, which spiritually renders as, “Sacrificial Love Personified” or as “I Am Sacrificial Love.” “David” is the voice of the Father calling from deep within us. It is deep calling to deep.

David contrasts Saul. Saul represents the soul of man and David represents the heart of the Spirit. Thus, the war begins between soul and spirit. Saul never once speaks directly to the LORD Yahweh, who is the Father.

He speaks once to Elohym or God, where God answers in action only. There is never any dialogue between the LORD and Saul. All of Saul’s communication with deity is through Samuel. Conversely, David routinely speaks directly with the LORD Yahweh, who is the Father. Those walking in sacrificial love have a direct line to the Father, who is sacrificial love himself.

Start of 1 Samuel

First and Second Samuel detail the work of Samuel, Saul and David. 1 Samuel begins with Elkanah making a yearly visit to the tabernacle in Shiloh. “Elkanah” (אלקנה ) renders as “Elohym possesses.” “Possesses”

(קנ )

is the word “Cain” (קינ ) without the ‘yodh (י ) or the cause. It renders as a “possession” (קנ ) or as a “room” (קנ ) in the ark. Elkanah reflects the work at the Cross, redeeming man and making him a “room” or tabernacle for God or Elohym’s Spirit. He will possess us, instead of the evil spirit that we

inherited from the fall. Elkanah’s wife, Hannah (חנה ), renders as “her grace”, since the root of her name is “grace” (חנ ). Elkanah gives Hannah a “worthy” (אפ ) portion, which renders as “nostrils” (אפ ) or as “breath in the nostrils.” In 1

Samuel 1:11, Hannah “vows a vow”, which is a ”dar dar” (דר

דר ). This is

“thistles” (דרדר ) from Genesis 3:18, where the “ground”

would yield thistles. The “ground”, who is “Adamah”, the “woman” from the garden, makes this vow. The vow is also one of the words for “generation” (דר ).

It first appears as generation in Genesis 6:9 where “Noah was perfect in his generations.” This is the generation that shall not pass away until all be fulfilled as in Matthew 24:34. It is the perfect generation, which is in the Ark with Jesus. The woman now has grace to fulfill the vow. Hannah, or “her grace”, vows that no “razor” will touch his head. “Razor” (מורה ) renders as “her rebellion” or “marah”, which is “Mary’s rebellion.” A razor removes the hair. The hair is the symbol of authority. Kings and those in authority often had long hair. Free people trimmed their hair. Slaves were shaven. Rebellion removes the authority or shaves the head. In the fall, the word “hair” is also the word “devils” or “satyrs.” The removal of the hair removes the spirits associated with the rebellion. Therefore, the child given in grace will not be rebellious. Hannah then asks for a son whom she will lend to the LORD to stay in the house of the LORD. Hannah lends or lifts up Samuel to the LORD. Samuel is the Spirit of Elohym, who first enters the tabernacle with Eli. After the Ark of Jesus, he resides in the tabernacle of the Saul(s) or in those whom he is perfecting.

In the spiritual, Elohym is making the Cain(s) (קינ ) a possession (קנ ) and tabernacle in which to dwell. Hannah or Grace is in bitterness of soul. “Bitterness” is the same word as “rebellion.” The fruit of “rebellion” is “bitterness.” “Bitterness” (מר/מרת ) or “Martha” (מרת ) renders as, “she hath been rebellious”, and in redemption as, “The Cross will remove the rebellion.” Note that the ‘tov (ת )

is a Cross (t)

in Paleo form. Hanna or Grace asks for a son, whom she will put into the

tabernacle. She performs the vow of the thistle, where she promises no more rebellion or bitterness if the Father will give her the Spirit of Elohym or the Son. She receives the “worthy” portion, which is the breath of life in the “nostrils” as in Genesis 2:7 and John 20:27. Grace receives Samuel or “the Spirit of Elohym.” Grace places “the Spirit of Elohym” into the tabernacle, where he permanently dwells. Once he is in the tabernacle, the LORD or the Father begins speaking with him there. He then begins speaking through him there. We are that tabernacle where the Spirit of Elohym or the Spirit of Jesus dwells. This is why Samuel’s name is “ShemuEl” or “Spirit of Elohym.” Samuel worships the LORD “there.” “There” is the word “Shem.” Therefore, he worships the LORD as the Spirit.

Samuel starts his ministry in the house with Eli, who is the 1st Adam. Samuel wears a “linen ephod” (אפד

בד ), which renders

as, “I will redeem the nostrils in love.” This signifies the Spirit giving us the breath of life, which is the Spirit coming back into us. Samuel has a “little” “coat.” “Little” (קטנ ) appears first in Genesis 1:16 as the “lesser” light. “Coat” (מעיל ) renders as “because of the ascension.” As a result of the ascension, we receive the breath of life and become the lesser light or the moon. We become the reflection of the great light Jesus.

Eli is the 1st Adam

In the natural, “Eli” renders as “my Strength” or “my Elohym.” In the spiritual, “Eli” renders as “the price of Elohym” or as “Elohym is the price”, because of the ‘yodh at the end of his name. Elohym, as Jesus, pays the price to redeem Eli or Adam. Eli’s eyes wax dim. This is where Adam lost discernment. The lamp of the LORD then went out. The “lamp” renders as “the light in the head” or “the light of new life in the head.” This is from the fall. Let us look at Eli’s death.

“And it came to pass, when he made mention of the ark of God, that he fell from off the seat backward by the side of the gate, and his neck brake, and he died: for he was an old man, and heavy. And he had judged Israel forty years.” (1 Samuel 4:8) Eli “fell” backward by the side of the gate. This word “fell” (פל ) first occurs in Genesis 2:21 where Adam “falls” into a deep sleep and Elohym removes the rib from his side to make the bride. Man “fell” away from God and now he “falls” back to God. This occurs at the mention of the Ark of the Testimony. The Ark is Jesus and the Testimony is the Testimony of Jesus. Eli fell by the side of the gate. Jesus is the gate. The spear in the side of Jesus opened the new womb of the New Creation. Therefore, the spear in Jesus’ side opened the gate to the womb of the New Creation. The spear opens the door in the side of the Ark where everyone enters. “Mention” (זכר ) renders as “remembrance” (זכר ). “Mention” also renders as the “male” (זכר ) that leads his female into the Ark. Jesus is the remembrance and the male that leads the bride of Christ into the Ark. The Ark of the Testimony is “The Ark of Jesus.” The priests place the Testimony into the Ark. The Ark of Jesus lives in us. We bear the Testimony. We testify of the Ark of Jesus.

Eli fell from off the seat “backward.” The word “Backward” (אחרנית ), which renders as “backward to the one at the Cross”, is in the exact form used where Shem and Japheth walk “backward” (אחרנית ) and cover their father’s nakedness. In the spiritual, Eli fell backward to the garden. This is what occurred in John 18:3-12 in the garden. Jesus asked those coming for him in the garden, “Whom seek ye?” They answered, “Jesus of Nazareth.” Jesus responded with, “I AM.” At that, they went backward and fell to the ground. They went backward in the garden. They “fell” in the garden. This represents the LORD God or Elohym causing Adam to “fall” into a deep sleep in Genesis 2:21. Let us recall that Elohym said that Adam would return to the “ground” in Genesis 3:19. The “ground” is “Adamah” (אדמה ), who is “Adam” (אדמ ) in feminine form and gender. The “ground” is “Adamah”, the woman from the garden. The great “I AM” redeems her. She becomes the new womb of the New Creation. She becomes the Bride of Christ. Continuing with John 18, Peter cuts the High Priests servant’s right ear off. His name was Malchus. Luke 22:51 records that Jesus healed the servant’s ear. Malchus translates back to the Hebrew as “melek” or “king.” The High Priest is Jesus. Malchus represents the 1st Adam. He was king on the earth. He is now servant to the High Priest Jesus. Simon Peter cuts Malchus’ right ear off. Adam had a hearing problem. In Genesis 3:17, Adam had “harkened” unto the voice of his wife. “Harkened” or “shema” (שמע ) is a responsive form of “heard.” Adam had heard and responded to another spirit through the woman Adamah. They had listened to Satan. The word “hearken” or “to hear” is also the primary root combination in “Simon” or “Simeon” (שמעונ ). The names “Simon Peter” together render as “Hearing the teaching of the stone in the bowels of the Spirit.” The Simon Peter(s) hear the voice of the Spirit of God. They then cut off the old ears that listen to Satan. Jesus then replaces their ears with those that hear the Spirit of God.

Abraham’s wife, Sarah, represented the woman from the garden. This is why Sarah could not bear children. The “manner” of women ceased to be with Sarah in Genesis 18:11. The word “manner” (ארח ) consists of the words “light” (אר ) and “ruach” (רח/רוח ) or “spirit.” Sarah ceased to have “the light of the Spirit” or “the Spirit of light.” Sarah represented the woman Adamah from the garden. The woman in the garden had lost the Spirit of Light by Genesis 3:8, where the LORD God or Elohym came to them “in the cool of the day”, which is “in the Spirit of Light.” Sarah or Adamah had lost the ability to conceive children in the Spirit of Light. Sarah had a son at the appointed time, by the power of God or Elohym. This son opened the womb of the New Creation. As the Bride of Christ, we can now bear spiritual offspring by the power of the “Spirit of God.” He is the “Spirit of Elohym, who is “ShemuEl” or “Samuel.”

Shem and Japheth walked backward to cover their Father’s nakedness. This is where we walk with the Spirit backward to the garden. We return man to the garden, where it all began. We walk in sacrificial love and do not look upon nakedness. Because of love, we throw sin behind the back as in Isaiah 38:17. This is why Passover occurs on the day before the seven-day feast of Unleavened Bread. Man gets seven days or 7000 years on the earth. Jesus’ crucifixion occurred before the foundation of the world. This is why Passover occurs before the first day of the feast. The crucifixion of Jesus takes us back to the garden, before we fell.

Eli or Adam judged forty years. This is 4000 years, which counts from creation to Christ. Additionally, this is why sins of the fathers visit to the third or fourth generation. A generation is 1000 years as defined by the length of a generation before the flood. Therefore, the fourth generation is 4000 years. As a result, at the Cross, or at the end of 4000 years, the sins to the fourth generation are nailed to the Cross of Christ. This is the 4th day. This is why Jesus hung on the cross on Wednesday, which is the 4th day of the week. Jesus covers all of the generational curses, by his blood, for all who submit to him.

Eli’s daughter in law is a key player in the story as well. The moment she hears that the Ark is taken, she also hears of the death of her father in law and of her husband. Let us look at that verse.

“And his daughter in law, Phinehas' wife, was with child, near to be delivered: and when she heard the tidings that the ark of God was taken, and that her father in law and her husband were dead, she bowed herself and travailed; for her pains came upon her.” (1Samuel 4:19) The phrase “daughter in law” (כל/כלה ) also translates as “spouse” and as “bride.” In the fall, her father in law is the 1st Adam. In redemption, her father in law is the 2nd Adam and she becomes his “bride” and his “spouse” after he goes to the mountain of Myrrh in Song of Solomon. The 1st Phinehas dies. The word “dead” (מת ) is also the word for a mature “man” (מת ). The son of Eleazar represents the 2nd Phinehas, who executed judgment and averted the plague. It was counted to him for righteousness unto all generations for evermore. (See Joshua 22:31and Psalms 106:29-31) Phinehas (פינחס ) renders as “the breath of new life in pity and compassion.” Incidentally, the word “Noah” (נח ), which is “rest” and “new life”, is in the word “Phinehas.”

This verse refers to a single moment in time. The moment that Jesus as the 2nd Adam hangs on the Cross, the 1st Adam dies. At that moment, new birth comes forth. The phrase “the ark of God was taken” also renders as “the ark of God was received.” If we correct the tense reversal employed for the natural account, it then renders as, “the ark of God shall be received.” The phrase “her father in law” also renders as “her conception” or as “her life in the people.” The phrase “She bowed herself and travailed” is where Eve or Mary humbles herself before Elohym, who is the Son. The phrase “her pains” (צר ) renders as “the forming.” “Forming” first occurs in Genesis 2:7, where the LORD God “formed” (יצר ) man of the dust of the ground. A tense reversal exists there as well. In addition, “ground” is “Adamah” or the “woman” in the garden. Therefore, the LORD God shall form man of the dust of the woman or the dust of Mary. “Dust” (עפר ) renders as, “The fruit of the heifer shall fly.” Therefore, Elohym forms us in his image. The image is of the Son, Jesus. Elohym returns man’s wings through the fruit of the woman. In Christ, we shall be as the angels. Let us look at the next verse in 1 Samuel where the woman dies.

“And about the time of her death the women that stood by her said unto her, Fear not; for thou hast born a son. But she answered not, neither did she regard it.” (1 Samuel 4:20)

This refers to the womb of the old creation that dies at the instant of the birth of the New Creation in the Ark of Jesus. The women that stood by her represent the other Mary’s at the cross. Mary of Cleophas is the Mary of change in John 19:25. She represents the new Mary or Church after the Cross. Let us look at two parallel verses in Genesis where it refers to Benjamin’s birth.

(18) “And it came to pass, as her soul was in departing, (for she died) that she called his name Benoni: but his father called him Benjamin.”

(19) And Rachel died, and was buried in the way to Ephrath, which is Bethlehem. (1 Genesis 35:18-19)

Jacob or Israel’s wife, Rachel is having a son. The word “Rachel” (רחל ) consists of two roots that render as “spirit of change.” She calls him “Benoni”, which renders as “son of my affliction” or as “son of my iniquity.” This is Jesus, who came to pay the price for our sins as the 2nd Adam. His father calls him Benjamin or “Son of the right hand.” This is Jesus, who now sits on the right hand of the Father. Rachel has Benjamin in the way to Ephrath, which is Bethlehem, and dies there. “Ephrath” (אפרתה ) renders as “breath to the heifer’s fruit.” The breath of new life comes in the way to Bethlehem. Jesus was born in Bethlehem. Bethlehem (בית לחמ ) first renders as “house of bread.” After the Cross, it also renders as “daughter of bread.” This is because when we remove the ‘yodh from “house”, it renders as “daughter.” Jesus pays the price for the cause of the fall. The ‘yodh in “house” signifies the cause and the price. Let us go back to 1 Samuel and look at the next verse.

“And she named the child Ichabod, saying, The glory is departed from Israel: because the ark of God was taken, and because of her father in law and her husband.” (1 Samuel 4:21) At the instant of the New Creation in the Ark of Jesus, all glory departs from the first creation. Because of redemption, “Ichabod” (אי כבוד ) now renders as “isle of glory”, since “departed” (אי ) also renders as “isle” (אי ). This states that the gentiles now bear the glory of God. Let us look at a verse that confirms this usage. “My righteousness is near; my salvation is gone forth, and mine arms shall judge the people; the isles shall wait upon me, and on mine arm shall they trust.” (Isaiah 51:5) This usage of “isle” (אי ) in the plural (ימ ) as “isles” (אי/איימ ) represents the gentiles. (See Isaiah 11:11, 42:4, 42:10, 60:9, and 66:19) The gentiles receive the Ark of Jesus. This is why the ark goes to the Philistines. The act of the Philistines taking the Ark covers many aspects of redemption in the gentiles. They carry the Ark until it returns to the Jews as recorded in the story of BethShemesh. The story of the Ark’s return to BethShemesh is one of the most beautiful stories in Scripture. It is far too extensive for us to cover here.

Samuel as Ruler

After Eli or Adam dies, Samuel, who is “the Spirit of Elohym”, then works directly within the people. Once the old Adam is dead then the

Spirit of Christ in us can now rule in our individual temples. We become the Temple of the Holy Ghost. Samuel works with Israel for the entire time that the ark is with the Philistines. Therefore, the Spirit operates in the people for the entire age of the gentiles, where they bear the Ark of Jesus. We come to know Jesus and he fills us with his Spirit. His Spirit comes to us as Samuel, which is ShemuEl. He is the Spirit of Elohym or of Jesus. The leadership of Samuel leads to immediate victories. As a new believer, we are excited about the voice of the Spirit. We like the manifestation of the Spirit. The gifts are

wonderful. We initially walk in first love. However, there is often no lasting fruit in our lives. This is why Samuel comes to perfect the saints. The Spirit of Elohym or “Christ in you” comes to prepare us to live with the Father. To do this he must teach us how to remove the remnants of the fall that we previously enjoyed. He then prepares us to walk in sacrificial love. We must choose to work with him, where we will overcome with his help.

Church Leaders under Samuel

Let us look at where Samuel or “the Spirit of Christ” places ministers over us.

“And it came to pass, when Samuel was old, that he made his sons judges over Israel.” (1 Samuel 8:1)

Samuel becomes “old” (זקנ ), which renders as “cleaned (ז ) or scraped the possession (קנ )”, as “cleaned (ז ) Cain (קינ )”, or as “cleaned the room.” Once Samuel finishes his initial work then we choose whether we walk in the sacrificial love that Jesus showed us or not. If so, we are like “Caleb” (כלב ) who renders as “with all the heart.” Caleb and Joshua, who is Jesus, go straight into the Promised Land under the law of the Spirit of Life in Christ Jesus. If we choose not to walk in sacrificial love, it means that some of the old person still resides within us. When Samuel’s sons take over they represent ministers in the Church. Let us look at their names.

“Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba.” (1 Samuel 8:2)

“Joel” (יואל ) renders as “of Elohym.” “Abiah” (אביה ) renders as “the father is Yahweh.” They represent the ministry of the Father and the Son in the Church. The phrase “They were judges” can also render as “they are judges.” They judged in Beersheba. In the natural, Beersheba renders as “the well of the sevenfold oath.” In the spiritual, it is “in the light of prayer” or “in the light of the oath.” Let us look at what they did.

“And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment.” (1Samuel 8:3)

We see here that Samuel’s sons walked not in the ways of the Spirit of the Son. Once again, translators reverse the tenses for the natural story. They “are” covetous and “like” gifts. They reverse judgment. We have all seen this many times in ministry. The Spirit works with others who function within assigned roles in ministry. When we take our eyes off the LORD, we see too much. We do not like what we see. We enter into judgment, which causes our first love to wane. Our faith begins to weaken. Conversely, the Father expects us to walk in sacrificial love and not look at the external appearance of what is happening around us. This is where the Father lives. The Father allows these falterings to test us. They show us where our hearts are. He asks for a personal relationship centered on sacrificial love with the people. The Father calls us to overcome evil with good. We consider this as going too far. The Father is Sacrificial Love. He requires the same of us. Only those walking in sacrificial love reside in his presence. We then choose not to accept the direct voice of the Father. Instead, the worldly way of doing things is far more appealing. We like claiming his name and his Spirit, but we do not desire a personal relationship with him. We have too much self-desire left from the old person. Our old nature misbehaves and the Father withdraws himself. The Father then has the Spirit give us the throne of our hearts. Before we proceed, where we take back the throne of our hearts, we should note that we forgot to look at the redemptive side of this verse. These same ministers may be operating in redemption and we cannot see it due to the beam in our eyes. Let us look at this same verse, utilizing the same Hebrew root words as translated elsewhere in the Tanakh.

“And his sons walk not in his treading, but bow down after the fulfillment, and receive gifts, and spread judgment.” (1Samuel 8:3, Spiritual)

The Holy Spirit first comes to redeem. He then treads down the old man and assists in the removal process of the remnants of the fall. We then bow down after he fulfills his purpose in us. He then empowers us with the deeper gifts of the Spirit. We then spread the judgment of God, which is love and redemption to all who choose it. The problem is, we do not usually see it this way in the first pass. Therefore, we must pass through “Desire Personified.”

Saul as King

Saul was a man of Benjamin in 1 Samuel 9:1. Therefore, Saul is an offspring of the Son of the right hand or of Jesus. Saul is a believer.

The asses of Saul’s father Kish are lost. Kish renders as “stiff necked”, “bow”, or as “spear.” Bows come from stiff branches that will bend into a complete circle without breaking. They will always snap back to straight up when released. The stiff-necked people put the spear in Jesus’ side. In 1

Samuel 9:18, Saul comes to Samuel and does not recognize him as a “seer.” This is because Saul is spiritually blind. In 1 Samuel 9:19, Samuel says to Saul that he will tell him all that is in his heart. This is what the Spirit does.

He speaks directly to us and uses the Scripture to divide between soul and spirit.

We ask for our desires, which come from the old person. We desire a king like the rest of the world. We are not satisfied with the Father speaking directly to us in a cleansing fire. Then, the Father tells Samuel to give us a personified version of our desires that we have asked of him. He will rule over us. Samuel, as the Spirit in us, tells us all that Saul will do to us, to no avail. Samuel, as the Spirit, then gives us “Saul”, who is “Desire Personified” from the Hebrew rendering. Saul is the remnant of our old nature. Here we put forth our best efforts to please the LORD since we have promised to give our best to him. The problem is that we are on the throne. We lift ourselves up. We try in human effort. Our desires draw us back to the old ways.

Saul’s first orders are to kill the remnants of the

Amalekites. These are descendants of “Edom” (אדומ ) or “Adam” (אדמ ) in participle (ו ) or in spirited form. They represent the spirit of Adam in the fall. These are the remnants of “the old person.” Saul is to leave nothing that breathes alive. Saul hustles out to take care of business for Samuel, who is the Spirit in us. Saul quickly kills off the vast majority of that which offends the the LORD or the Father. However, Saul holds on to the living things that he desires. The living things are desires and attitudes backed by spiritual entities. They represent the far-reaching spiritual consequences of choosing to hold onto parts of the old nature that we desire.

Saul even holds onto the king of the old nature, Agag. Agag renders as “Strong man at the top.” Saul is convinced that he has obeyed the Father and complains that outside pressures cause him to hold onto the key influences of the old nature. Samuel hears all kinds of noise in the background. The carnal noise speaks louder than Saul’s words. Samuel immediately kills the king or the spirit that rules Saul. Samuel leaves Saul with the remnant of desires motivated by things that live. Saul is the carnal believer who has not crucified the remnants of the old person carried over in his heart and mind. Saul never once has direct dialogue with the Father or with the Son. All of his dialogue is with the “Spirit of Christ” or Samuel who performs the perfecting work on the left hand. Saul represents those who have Jesus talk but no lasting walk.

The real battle begins when the Father becomes tired of Saul or Desire Personified ruling over us. The Father will not dwell with the old nature. The Father removes Saul’s spiritual power. The Father leaves Saul to bathe in the old person or in his flesh.

Sacrificial Love is Anointed

The Father then has Samuel or the Spirit in us to anoint David in preparation for becoming king in our lives. This occurs in 1 Samuel 16:13, where Samuel takes a horn of oil and anoints David “in the midst” of his brethren. Oil renders as the “flow of the Spirit.” The phrase “In the midst of”

refers to “in the midst of our inner beings.” Therefore, the Spirit of Christ anoints Sacrificial Love within our midst to come forth as the flow of the Spirit. This is where the Father comes forth in us, and thus puts the Sons enemies under his feet, through us. We must ultimately become “Sacrificial Love Personified.”

This is where the Spirit moves into a focused effort. The Spirit begins revealing sacrificial love to us. He arranges a specific event in our lives to show us what can happen when we release sacrificial love on a giant. Sacrificial love comes in the name of the LORD. The phrase “name of the LORD” renders as “the Spirit of Yahweh, the Father.”

David slays Goliath of Gath in 1 Samuel 17. The slaying of Goliath includes the story of the fall and the story of redemption, all within the same text. In redemption, David runs to Goliath of Gath. This is

Sacrificial Love Personified running to redeem at the Cross. He runs because love motivates him. Goliath renders as “the rolling of the head at the cross.” “Gath”

is the “winepress” that presses out the blood of Jesus. Only in extreme pressure will people clearly see the “blood” or “likeness” of Jesus. David slays Goliath with a single smooth stone. The word “smooth” (חלק ) means, “to divide in half” and “hope is in the division.” This is the division between the old and the new person. It is division between soul and spirit. The word “stone” comes from two Hebrew roots with a combined rendering of “the father’s son.” Sacrificial Love Personified takes “the Father’s Son” and slays all giants between the eyes. “The Father’s Son” sinks into their head. Sacrificial love personified then slays them with their own sword.

The 1st David of sacrificial love is Jesus. Jesus slays them with their own sword. Jesus showed up on the first century scene and smacked man between the eyes. He left man speechless. Jesus convinced Satan, through Satan’s evil desires, to motivate man to kill Jesus with the sword. The sword that pierced Jesus’ side actually slew the old man or the 1st Adam. It also opened the womb of the New Creation. Jesus allowed them to slay him with their own sword thereby affording him the right to use the sword of the LORD against them. Their own words are the gateway to use the word of God and cut their heads off. The old man must die and be beheaded. David then brings the head of the old man to Saul. In the end, an Amalekite will bring Saul’s head to David. Therefore, David shows Saul that the only way to slay the giant of the old man is with the work of Jesus at the Cross. Jesus gave us the

example of sacrificial love. At this point Saul takes notice of David or of Sacrificial Love Personified.

The Battle Intensifies

The battle for headship intensifies when those around Saul

recognize the power in sacrificial love. They unintentionally begin taunting

Saul saying that Sacrificial Love Personified is ten times more effective in

battle than Desire Personified. Desire Personified could not slay the old man

in himself, but Sacrificial Love Personified did. Saul then “eyed” David.

1 Samuel 18:9 reads; “And Saul eyed David from that day and

forward.” The word “eyed” (עונ ) occurs as a verb

form of the word “iniquity” (עונ ). The word “iniquity” (עונ )

is the word “eyes” (עינ ) with the Hebrew character ‘yodh (י )

changed to a ‘vav (ו ), which renders it spirited. This is to say, “I am all eyes.”

Therefore, this takes us back to the garden, where it all began. In Genesis 3:6,

the woman “saw” that the tree was good for food. The word “eyed” (עונ )

also occurs as Cain’s “punishment” (עונ ). It is the word “iniquity.” The spirit of

iniquity comes in through the eyes. Remove the Hebrew character ‘yodh (י ) or

the cause from the center of the word “eyes” and we have the word “humble” (ענ ).

It is also the word “poor” (ענ ). This is where Jesus gets the phrase

“poor in spirit” in Matthew 5:3. It is also the root of the word “cloud” (עננ ),

as in the pillar of cloud, where the LORD resides. The LORD speaks out of the

midst of this same cloud. This represents the “humble.” Therefore, if we take

the word “humble” (ענ ) or “poor” and add the ‘yodh (י ) to the center and we have the cause,

which is the word “eyes” (עינ ). Change the ‘yodh (י ) back to a ‘vav (ו ) and once again we have the spirited form,

which is the word “iniquity” (עונ ). All of Jesus’ words were Hebrew in

thought with the spiritual renderings applied. In Joshua 7:2, Joshua, who is

Yeshua or Jesus, has a battle at “Ai” (העי/עי ). In Paleo, the ‘ayin (ע ) was the

picture of an eye. This is the spiritual battle for the “eyes.” The Tanakh

tackles the problem with our eyes in several stories. Those who walk in the

flesh, or old nature, will always “eye” and persecute those walking in the

Spirit. The spirit of iniquity drives them. (See Table-6 [T6] on the eyes.)

Saul Becomes a living Hell

The reason Saul “eyed” David, is that remnants of the old person in us despise sacrificial love since the old person is in direct opposition to it. This is where another rendering of Saul’s name comes to life.

Saul also renders as “Sheol” or “hell.” It is the exact same spelling. There is a literal hell and there is a form of spiritual hell in us.

When we allow remnants of the fall in us to hate those walking in sacrificial love then we become enemies of the Cross. Saul launches an all out campaign to kill David. Until we die to self, the old nature on the throne will despise sacrificial love. We will do anything to discredit it. We fear it. Saul

continuously sought to find David to kill him. Saul never once found David. David always came to Saul. This is because when we live as a carnal believer, we have no spiritual insight and thus use the wrong set of eyes. Saul’s eyes carry some of the fallen nature and thus judgment. Saul has a beam in his eye. Saul is consequently under the law of carnal commandments. He lives under the law of sin and death.

David judges nothing and thus lives under the law of the Spirit of Life in Christ Jesus. (See Romans 8:2) Sacrificial Love Personified never once speaks against Saul. Sacrificial Love Personified keeps showing up and eventually clips our wings as with Saul in the cave. (See 1 Samuel 24:4) Then, the only real relief will be when we recognize our sins as Saul did. Saul continually rewarded evil for good. David rewarded good for evil, thus the beatitudes. (See 1 Samuel 24:17) We cannot have Saul and David in our lives at the same time.

We cannot lift up ourselves in personal desire and lay down our lives in sacrificial love at the same time. Saul must die in our hearts, mind, and actions. We must put the remnants of the old person to death if we plan to go any further with God. The example of Jesus’ love continues to ring in our minds and hearts. Samuel then puts other examples in front of our eyes to heighten the pressure on our old nature. We call these martyrs. They are the persecuted Church. They bear the “image” and the reflection of Christ. They walk the talk. As we see these examples, Sacrificial Love Personified continues to grow in popularity. We conclude that Sacrificial Love Personified or David will sit on the throne. There is no way out. He is going to win. The battle climaxes when we wear ourselves thin fighting without the presence or the power of the Spirit. Saul calls for Samuel to come to him one last time to help him from his distress in fighting the flesh. Samuel makes it clear that the carnal believer must die. Saul finally falls on his face. When we are tired of living without the presence and power of the Spirit, we come to the end of the

remnants of the old person. We get serious with God and fall on our faces. We then face the painful battle ahead that kills the old person.

Saul goes to the Grave

Saul enters his final battle where the old person faces a bloody end. When Saul’s flesh or old nature can no longer sustain him, he falls upon his own sword. This is where we fail in all of our efforts and eventually fall upon the word to slay the old person. The semi-final blow to the flesh comes when Saul calls for the son of an Amalekite to stand upon him and kill him. Saul never killed all of the Amalekites that Samuel told him to kill. The son of an Amalekite represents the offspring of what we fail to kill from the old nature. These remnants always grow up. They will eventually come all the way back around to slay us. Saul Dies. The son of the Amalekite takes the crown to David. The last act of the old nature is to hand off the crown to

sacrificial love. The first act of sacrificial love is to sacrifice the remnant of the old nature or the flesh. This is the hand of the Father coming to life within us. The Father, himself, orders the final blow to the old nature. The old nature torments us in our walk until we fall upon our own swords. At that moment, we give the Father legal power over us. The Father as Sacrificial love cannot reign until the old nature completely dies. We are then dead to

ourselves. The carnal believer is finally dead. Saul then loses his head indicating that we are no longer the head. This is why John the Baptist had to lose his head. Christ is now the head. “Saul” now renders as the “Grave” since the old man is dead and buried.

David – Sacrificial Love Personified

David was a man after the LORD’s own heart. David’s life details the walk of sacrificial love. David does not need the work of Samuel in his life. David dialogues directly with the LORD Yahweh or the Father more than anyone else in Scripture does. This is because the Father is Sacrificial Love himself. David is the Father dwelling in us. Those walking in sacrificial love commune directly with the Father. The work of the Spirit is finished in us when we are dead to self and alive to sacrificial love. We become Sacrificial Love Personified. We become perfect in love. We become like the Father. We are now useful to lift up the burden of redemption with the Spirit to walk backward covering the nakedness of others with the garment of the Holy Spirit. The old man is dead so we are fearless. One word for “lion” (ארי ) is a form of the word “light” (אר ).

We become lion-like.

JACOB AND THE SHEEP

We

will now lay the foundation for the story of Jacob, Laban and the sheep.

This is one of the most beautiful stories in redemption. It is packed full of spiritual truth. First, we will review the two spiritual passes through Scripture. Secondly, we will lay some groundwork for who Laban is in the two spiritual passes. Thirdly, we will lay a little deeper groundwork for Jacob in the two spiritual passes. Then, we will cover the story of Jacob, Laban, and the sheep in layers. This is where we see the three stories in action. This is a type of circuit training, where we go back and forth to reveal the different angles. Circuit training is not the easiest method, but it causes us to think outside of the box. Lastly, we will address the weapon of choice employed in redemption, which is sacrificial love.

Two Spiritual Passes

To begin with, let us review the concept of the spiritual stories within Scripture. The natural story is the accepted view of Scripture. It represents the skin of Scripture. There are also two spiritual stories within the same text. The DNA of the Tanakh turns as root words ascend through Scripture. This turning determines who surfaces in the redemptive side of the 1st spiritual pass. Their roles may reverse in the 2nd spiritual pass.

The 1st spiritual pass represents the spiritual story where the LORD Yahweh, or the Father, loses his loved ones. It includes the process of the fall and the preparation for redemption. Those involved in the process of the fall represent Satan, his followers, and the 1st Adam. Those involved in the preparation for redemption act based upon the foreknowledge of the Father and of the Son.

The 2nd spiritual pass represents the spiritual story of where the LORD gets his loved ones back. Like the 1st spiritual pass, it includes aspects of the fall and of redemption. Those involved in the aspects of the fall represent Satan and his followers. Those involved in redemption focus on the work of the Son, where he returns the Father’s possessions.

Including the natural account, the same text reads as three different accounts. Let us continue with laying some background for Laban and Jacob in the two spiritual passes. Hereafter we will mainly refer to the 1st & 2nd spiritual passes as the “1st pass” and as the “2nd pass.” The 1st pass includes the 1st Jacob and the 1st Laban. The 2nd pass includes the 2nd Jacob and the 2nd Laban.

Intro for Laban

In the natural, Laban’s name renders as “white.” “Laban” (לבנ ) consists of two roots. The first is the Hebrew word “leb” (לב ), which translates into English as “heart.” It is the origin of the English word “love.”

The second root is “ben” (בנ ), or in English, “son.” In Paleo Hebrew, “heart” renders as “the shepherd inside of the heart.” The question always is, “Who is the shepherd inside of our hearts?”

In the 1st pass, the 1st “Laban”

renders as the “heart of the Son.” Here, Laban represents redemption. The

Father’s redemption is set in the “heart of the Son.” Laban runs out to meet

Abraham’s servant. Laban blesses Abraham’s servant. Laban provides housing and food for Abraham’s servant. Laban will not speak good or evil to Abraham’s

servant. Laban gives his sister to be Isaac’s wife. Laban is a “Syrian” or “exalted in the light.” The 1st Jacob flees to the 1st Laban, when he is in trouble. Laban runs to meet Jacob, kisses him, and brings him into his own house. Laban calls Jacob his “bone” or part of his “body.” Laban gives

Jacob both of his daughters. Laban places Jacob in charge of his sheep. Laban sets “three days” journey between himself and Jacob. Jacob systematically takes away a large portion of Laban’s sheep. Jacob leaves Laban with the feeble

sheep. Jacob flees with the children and the sheep. Laban’s sons tell him that Jacob took all that belonged to their father on the “third day.” When Laban

overtakes Jacob, God tells him not to speak “good or bad”, which is “good or

evil”, to Jacob. The 1st Laban tells Jacob, “these daughters are my daughters, and these children are my children, and these cattle are my

cattle….” This all refers to what happened in the garden. We wounded the Father in his heart of hearts. Only the Son kept the heart of the Father. This same

heart motivates the son to lay his life down for us. We then pierce him through his heart with the spear.

In the 2nd pass, “Laban” (לבנ ) renders differently. Applying verb influence, we remove the aspect of a second root and refer to the final

character ‘nun (נ ) as the possessive “their.” In the 2nd pass, “Laban”

renders as “their heart.” The question always is, “What is their heart?” The 2nd Laban represents Satan, who presents himself through the Scribes and Pharisees,

to Jesus. This is why Jesus called the Pharisees “whited” or “laban” sepulchers in Matthew 23:27. The 1st Adam sold his birthright to Satan in the garden. Satan, as the 2nd Laban, then comes to take that which he views as his. The bride and the sheep are not his because Jesus, as the 2nd Jacob, comes to redeem them. Jesus, as the 2nd Jacob, works under extreme pressure to redeem the bride and her sheep from the 2nd Laban.

Intro for Jacob

In the Spiritual DNA of Scripture, the DNA of Jacob constantly turns. One moment Jacob surfaces as evil, and in the next moment, he surfaces as good. This reflects the amount of cleanup work needed to reverse Satan’s effects upon mankind.

In the natural, “Jacob” (יעקב ) renders as “heel” (עקב ). When we include the verb influence of the ‘yodh (י ), “Jacob” renders as “heel grabber” or as “supplanter.” This is to be “subtle.” Jacob grabbed Esau’s “heel” at birth to pull him back into the womb and come out first. He does not complete this in one event. Instead, his life portrays the “footsteps” (עקב ) in the process.

Song of Solomon gives us an additional spiritual rendering of Jacob’s name. Song of Solomon 1:8 tells us to follow by the “footsteps” (עקב ) of the flock to find our Love, Solomon, who is the Prince of Peace himself. This matches with the “steps” in Jacob’s life. Therefore, wherever we see the word “Jacob”, or a word with the same root, we have a “step.” The word “Jacob”, not considering the 'yodh, occurs 396 times in the Tanakh. A careful study of these in order of occurrence yields the entire plan of redemption. The first step for Jacob occurs in Genesis 3:15.

“And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.” (Genesis 3:15) In this passage, “Jacob” (יעקב ) occurs as the word “heel” (עקב ). This relates to where Jacob grasped Esau’s “heel.” Here is where the plan of redemption begins with Jacob. Jesus confirms this in John 13:18, where he states; “he that eateth bread with me hath lifted up his heel against me.” There appears to be a reversal in who is who, but not when we understand the double spiritual nature of the text.

Let us break down the roots of Jacob’s name. “Jacob” (יעקב ) consists of a ‘yodh (י ) followed by two roots. The first root is “carrying the press” (עק ) or “under the press.” This occurs in Amos 2:13 where the LORD “is pressed” under Israel. The first root also renders as “oppression” in Psalms 55:3. The second root occurs in 2 Kings 12:9, where Jehoiada “bored” (קב ) the hole in the chest to hold the money or silver and then set it on the right side of the altar. This word “chest” (ארנ ) is the word “ark” (ארנ ). This represents the hole in the side of Jesus, where the silver or redeemed go in. When the chest or Ark of Jesus is full, then the angels take those in the Ark. The second root in “Jacob” (יעקב ) is also the root of the word “female” (קב/נקב ). It is to “burst open” the womb. Hold on to your hats, but it is also the word used where the Israelitish woman’s son “blasphemed” (קב ) the name or the Spirit in Leviticus 24:11. So, what all did Jesus actually pay for? This is why there had to be a new womb of creation. This is why the woman or the female comes out of the side of the 2nd Adam. This is a huge theme in redemption. Watch Laban’s statement concerning Jacob’s wages.

“And he said, Appoint me thy wages, and I will give.” (Genesis 30:28)

The word “appoint” (קב ) is the exact word used by Jehoiada where he “bored” (קב ) the hole in the chest and it is the exact word used where the Israelitish woman’s son “blasphemed” (קב ) the name or the Spirit. Therefore, the real price for the sheep is the bursting open of the new womb of the New Creation. It is creating the new female or the Bride of Christ. As a note, the 2nd Laban, who represents Satan through the Pharisees, or the whited sepulchers, blasphemed the Spirit in Matthew 12. Speaking against the Spirit is to blaspheme or pierce the Spirit.

Lastly, with both roots applied in the 1st pass, where Jacob represents Satan, the “1st Jacob” renders as, “the cause of the oppression of blasphemy” or “causing the pressing, which bores the hole.” In the 2nd pass, where Jacob is Jesus, the “2nd Jacob” renders as, “He shall pay the price for the oppression of blasphemy.” The “2nd Jacob” also renders as “He shall press to burst open the new womb.” This press is the press of Amos 2:13, where the LORD carries Israel as a wagonload of sheaves, waiting for the new womb to open.

The 1st Jacob was a heel grabber. He stole Esau’s or the 1st Adam’s birthright and blessing. This is what Satan did in the garden. Satan first taught the 1st Adam the lust of the flesh. He then employed it against him, where he convinced man to insurrect as a form of rebellion against God. Since the 1st Adam partook of the fruit of Satan, Satan legally claimed the 1st Adam’s birthright over food or lust of the flesh. In the case of the sheep, Satan comes to take that which does not belong to him. Little by little, he allures and presents himself as the giver of knowledge, where he systematically removes the simplicity or the unashamed condition that we find in Christ. He causes the sheep to replicate those of the spotted fallen nature. Then, when the rebellion is ready, he makes his move against the Father or Love himself. He wounds the Father in his heart of hearts. Jesus comes as the 1st “Laban” or “the heart of the Son” and stands at the pillar or image of stone opposing the 1st Jacob. In the 1st pass, the pillar is the 1st Adam, along with his sin, that Satan stands up in the face of God.

In the 2nd pass, the 2nd Jacob represents Jesus. Jesus as Jacob is still a “heel grabber.” He comes as a “heel grabber” for man’s own good. This is what Jesus does in the garden. Satan taught the 1st Adam the lust of the flesh. Jesus teaches the 1st Adam how to refuse the lust of the flesh. Jesus as the 2nd Adam lays down his own flesh as an example to follow back to the garden. He then gives his flesh for the 1st Adam, where he then takes the 1st Adam’s birthright over that food or lust of the flesh. In the case of the sheep, Jesus comes to take that which belongs to him because he now redeems them. Little by little, he allures us, proves himself as the real giver of knowledge, and systematically removes the complicated or the ashamed condition that we found in Satan. Jesus as Jacob, returns us to the unspotted, unashamed condition in Christ. He causes the sheep to replicate those who are spotted on the outside, but clean on the inside. Then, when sacrificial love has reversed the insurrection and rebellion, he makes his move against Satan himself. Jesus comes as the 2nd Jacob and stands up as the pillar or image of stone against the 2nd Laban or Satan. This pillar is the 2nd Adam and his righteousness. The “stone” renders from two roots as “the father’s son.” This is that stone that the builders rejected in Matthew 21:42. The stone is the Father’s Son that redeems.

In summary, in the 2nd pass, the 2nd Jacob represents Jesus. He comes as a “heel grabber” for man’s own good. Jesus comes to pull the 1st Adam by the heel back into the womb of the New Creation. Jesus himself must pay the 1st Adam’s price as the 2nd Adam. He must then create the womb of the New Creation within himself. He must then come out as the first-born son of the New Creation. The spear in Jesus’ side opens the womb of the heavens. The 2nd Jacob or Jesus is “wise as a serpent and harmless as a dove” as we are to be in Matthew 10:16. Jesus is that rod of Moses that turns into a serpent and devours all of the other serpents. He is the king snake or king serpent. He eats up all of the other serpents. He catches them in their own craftiness. Jesus is that serpent lifted up in the wilderness by Moses as stated by Jesus in John 3:14, where he said that he must be lifted up in like fashion. Genesis 25:27 refers to Jacob as a “plain” (תמ ) man. This is the word “perfect” (תמ ). Jesus as Jacob is the “perfect” man. Only sacrificial love could motivate Jesus to go through all that he went through to redeem us. His love is truly better than wine.

Two Pass Role Summary

Let us review the two spiritual passes and the roles that Laban and Jacob play in those same passes.

The 1st pass – The Father loses his loved ones. The 2nd pass – The Son redeems the loved ones back to the Father. The 1st Laban renders as “the heart of the Son.” He is Jesus. The 2nd Laban renders as “their heart.” This is Satan and the hearts of the Pharisees under him. The 1st Jacob renders as “heel grabber” or as “supplanter.” He is Satan. The 1st Jacob renders as “the cause of the oppression of blasphemy.” He is Satan. The 1st Jacob renders as “causing the pressing, which bores the hole.” He is Satan. The 2nd Jacob renders as “heel grabber”, as “subtle”, and as “footsteps.” He is Jesus. The 2nd Jacob renders as “He shall pay the price for the oppression of blasphemy.” He is Jesus. The 2nd Jacob renders as “He shall press to burst open the new womb.” He is Jesus.

Jacob, Laban and the Sheep

Let us talk about Jacob’s sheep. The story of the sheep starts in Genesis 30:28 and runs through Gen 31:17. Please consider reading this story before proceeding.

In the natural, the story goes something like this: Jacob has his brides and immediate offspring. He appears ready to leave, but Laban convinces him to stay longer for livestock. Jacob seals the deal by agreeing to stay for the imperfect sheep and goats. All of the livestock with perfect exterior markings will belong to Laban. Jacob then employs subtilty to cause the perfectly marked livestock to produce offspring with imperfect exterior markings. The end-result is that Jacob convinces enough of the livestock to produce offspring with exterior blemishes that Laban’s flock dwindles down to a remaining few that have perfect exterior markings. In the end, Jacob leaves with an army of spotted, speckled and ringstraked livestock.

In the 1st pass of the spiritual, this is the story of the 1st Jacob or Satan systematically bringing the destruction of the garden. He convinces man to follow the fallen image beginning with the first family. The fruit of the fall is that everyone that follows Satan becomes spotted with sin. Sin cannot stand in the presence of the LORD Yahweh, who is the Father. As a result, the Father allows the spotted, speckled and ringstraked people to leave the garden. The intermediary in the process is the 1st Laban who has the heart of the Son. Laban represents Elohym or Jesus in pre-incarnate form. He speaks representing the Father since sin cannot stand in the Father’s presence. This is why Adam cannot see the LORD Yahweh and live. The 1st Laban or Elohym stands at the pillar of stone between himself and Satan. The “pillar of stone” is the 1st Adam and his sin.

In the 2nd spiritual pass, Jesus reverses the curse. Therefore, the story reverses. This is the story of Jesus as Jacob, choosing the bound, oppressed and humble to fill the Church. God has chosen the things, which are not, as in 1 Corinthians 1:26-28. Jesus takes the sheep right out of the hand of Satan by using Satan’s own craftiness against him. Satan uses his natural eyes, through the Pharisees, to judge the people as unclean spotted sheep. He references the natural external law, proclaiming himself as self-righteous. This is why the 2nd Laban does not want marked sheep. Jesus systematically leads the Pharisees through a series of dialogues, where they judge the common people. They, in essence, judge themselves along with Satan. This is where Satan loses spiritual control of the common man. God judges the heart, representing that which is under the skin. Jesus then places the Persecuted Church in the face of the sheep, which are people, so that they will produce “in kind.” The people come to take a drink of cool water and receive the image of Jesus through the persecuted examples. The people learn to walk in self-sacrificial love. Satan has no control over them or desire for them in his kingdom.

Let us look closer at the natural story and we will explain this phenomenon, in the natural. Let us read Genesis 30:32 and verses 35-43.

(32) “I will pass through all thy flock to day, removing from thence all the speckled and spotted cattle, and all the brown cattle among the sheep, and the spotted and speckled among the goats: and of such shall be my hire.” (Genesis 30:32)

(35) And he removed that day the he goats that were ringstraked and spotted, and all the she goats that were speckled and spotted, and every one that had some white in it, and all the brown among the sheep, and gave them into the hand of his sons.

(36) And he set three days' journey betwixt himself and Jacob: and Jacob fed the rest of Laban's flocks.

(37) And Jacob took him rods of green poplar, and of the hazel and chesnut tree; and pilled white strakes in them, and made the white appear which was in the rods.

(38) And he set the rods which he had pilled before the flocks in the gutters in the watering troughs when the flocks came to drink, that they should conceive when they came to drink.

(39) And the flocks conceived before the rods, and brought forth cattle ringstraked, speckled, and spotted.

(40) And Jacob did separate the lambs, and set the faces of the flocks toward the ringstraked, and all the brown in the flock of Laban; and he put his own flocks by themselves, and put them not unto Laban's cattle.

(41) And it came to pass, whensoever the stronger cattle did conceive, that Jacob laid the rods before the eyes of the cattle in the gutters, that they might conceive among the rods.

(42) But when the cattle were feeble, he put them not in: so the feebler were Laban's, and the stronger Jacob's.

(43) And the man increased exceedingly, and had much cattle, and maidservants, and menservants, and camels, and asses.” (Genesis 30:35-43)

In the natural, this is an impressive form of selective breeding. Jacob took trees, which have a dark exterior, and pealed the bark, revealing the white interior of the trees. He pealed them in patterns, which matched the ringstraked, spotted and speckled livestock. Jacob then placed these trees in the gutters of the watering troughs. Then, when the sheep and goats came to drink, they saw the patterns and shapes matching that of the marked livestock. When the sheep and goats placed their faces down to the water, they saw their reflection with patterns of the marked livestock. This gave the appearance of being face to face with the ringstraked, spotted and speckled livestock. Their body temperature then elevated a couple of degrees through the stress of perceived close proximity to other livestock. This caused them to come into season. This is exactly what the scripture indicates. The word for “conceive” (חמ ) in Genesis 30:39 is “ham” (חמ ). This word means “to get hot” as well as “to conceive” (חמ ). This is because the word “ham” translates elsewhere as “hot.” Jacob sat their faces toward the marked livestock so that they would then mate as indicated in Genesis 30:40. It is a common practice to set livestock of the opposite sex face to face, which may well cause the female to come into season. Then, the female is prepared to mate with “that” particular male. Jacob mastered the process by first using the proper image in the water with the reflection. This conditioned the livestock to be most comfortable with those of that image.

We just saw the natural; now let us look at the spiritual as in 1Corintians 15:46. We will look at the 2nd Jacob as Jesus, first. Jesus came to pull man out of Satan’s hands. The 2nd “Laban” represents Satan working through the Scribes and Pharisees as “whited” sepulchers as in Matthew 23:27. Jesus will pay the price in the “appointing” of wages, which we see in Genesis 30:28. As stated before, the word “appoint” is the exact word used by Jehoiada where he “bored” the hole in the chest. “Chest” is the same word as “ark.”

In Gen 30:32, where Jacob says, “I will pass through all thy flock” actually speaks of the Passover. There are two different words dealing with Passover. The first is “Pesach” (פסח ). Pesach relates to the event of the crucifixion, where Jesus becomes the offering. “Pesach” results in the destroyer “halting” or “leaping over us” (פסח ). The “destroyer” renders as “Messiah.” The destroyer or Messiah first leaps over us. The destroyer will then “aber” (עבר ) or “pass through”, where he kills what lives inside of the house not bearing the “blood” or “likeness” of Jesus. This “aber” or “pass through” is the second word relating to “pass over.” It occurs as a verb in the phrase “pass through” or “pass over.” “Aber” is also the process of causing us to “pass over” or “pass through” the Jordan in the Ark of Jesus. “Jordan” renders as “bow to the domain of the judge.” When we enter the Jordan, we bow to the domain of Jesus, who is the judge. We “pass through” Jordan. In redemption, “Aber” (עבר ) renders from the roots as “covered by the Son’s thick cloud.” As a noun, “aber” is the word “Hebrew” (עבר ). We are Hebrews. We pass over or through Jordan. The Son’s thick cloud covers us in the process. This is the process where the Spirit “passes through” and separates the called from those that are not. We then pass from the womb of the old creation into the new womb of the New Creation. This all occurs within each person’s vessel. Jesus as Jacob passes through the flock and selects those who will pass over to the other side with him.

In Gen 30:35, Jacob is to remove the ringstraked, speckled, spotted, and every one that had some white in it, along with all the brown. Let us define these words. “Ringstraked” (עקד ) renders as “bound” (עקד ). The first part of the word is the same as the first part of Jacob’s name meaning “oppressed” (עק ). Jesus is after the bound, oppressed and tormented here. It is also the word used where Isaac was “bound” (עקד ) to the wood in Genesis 22:9. Jesus pays the price for the ringstraked. They appear to the judges as undesirable on the outside, but Jesus loves them and he came to set them free. The Passover lamb sets them free. They then become bound to Jesus.

The word “speckled” (נקד ) occurring in verb form is actually the word for “bowing the head” as in Genesis 24:26, where the man “bowed down his head”, and worshipped the LORD. The speckled are those who bow to the LORD. The word also renders as “marked.” Additionally, it is the sweet spice of “cassia.” Those who humble themselves and bow their head to the LORD are marked and considered a sweet spice. On the outside, they are speckled and appear imperfect, but on the inside, they are all about the LORD. Jesus picks them up in the pass over.

The word “spotted” (טלא ) consists of the root “dew” (טל ). In Genesis 27:28, Isaac prophesied that God would give Jacob the “dew” of heaven. This includes the spotted sheep. This word is also interesting in that it occurs once as “lambs”, in this form, in Scripture. It is in Isaiah 40:11, where the text refers to God or Elohym coming. Elohym is the Son.

“He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young.” (Isaiah 40:11)

This verse refers to Jesus carrying the “lambs” (טלא ) in his bosom. His bosom is the womb of the New Creation, which the spear opens in Jesus’ side. Those spotted on the outside may appear unusable, but Jesus sees them as the “dew” of heaven. They are “lambs” of his inheritance. They definitely make the pass over to the other side and are not culled.

The word “white” (לבנ ) is the same word as “Laban” (לבנ ). It occurs as an adjective in the text, meaning white or pure. The full rendering is “their heart” or “the heart of the son.” Having the right heart in us is good. All those who have the heart of the Son pass over to the other side.

The word “brown” (חומ/חמ ) is very interesting. In the text, it occurs as an adjective. It is the word “Ham” (חמ ) as in Shem, Ham and Japheth. It is the word “hot.” It is the word “conceive.” Those that are brown appear dark on the outside but have the ability to “spiritually conceive” on the inside. They are “Hot” for Jesus. Jesus picks them to be with him in the pass over.

Genesis 30:36 reads that Jacob sets three days journey between himself and Laban. The three days journey is the three-day journey of the Church. The Church will be on the earth three days or three thousand years. (See 2 Peter 3:8) We are beginning the seventh day of man, or the third day of the Church, now. This may seem very strange, but the third day and the seventh day are the same. The third day of the Church is the seventh day of mankind. This is why those that are unclean must purify themselves and wash on the third day and on the seventh day as in Numbers 19:12, 19. The word occurring in Numbers 19:19 as “bathe” (רחצ ), consists of two roots, rendering as “division by the spirit.” Our purification involves the Spirit dividing us in the middle. In 1 Kings 6:6, the temple of Solomon lays out the parallel between the third day and the seventh day in the measurements. We are coming into the third day of the Church, which is the seventh day of mankind. There is expectancy in the Spirit. This ties together with why Jesus was in the grave three days. There are three days in the journey. The three days are three-thousand years. The Holy Spirit resides within us as “Samuel” or “ShemuEl” for three days. “Samuel” renders as “Spirit of Elohym” or as the “left hand.” The Holy Spirit completes his work in us on the “left hand”, where the work is performed. Let us continue at Gen 30:7

“And Jacob took him rods of green poplar, and of the hazel and chesnut tree; and pilled white strakes in them, and made the white appear which was in the rods.” (Genesis 30:37)

The word occurring as “rods” (מקל ) is the word “staff”, as in Genesis 32:10, where Jacob passes over Jordan with his “staff.” It is the word in Exodus 12:11, where we are to eat the Passover with “staff” (מקל ) in hand. They are the “staffs” whom upon we lean. All of the trees listed here are dark on the outside and light on the inside. The word “poplar” (לבנ/לבנה ) is actually the feminine form of the word “Laban”, rendering as “their heart” or as “heart of the son.” Here, it is talking about poplar being dark on the outside, but white on the inside. Poplar has a white gum. Spiritually, the poplars are those who have the heart of the son and are pure on the inside. They are feminine, representing the Bride of Christ. They are “rods” or “staffs” indicating that they are shepherds. We lean upon them.

“Hazel” is the word “luz” (לוז ), which is the location of “bethel” (בית אל ) or the “house of Elohym.” Genesis 28:19 says that Bethel was called luz at the first. “Luz” translates elsewhere as “departed”, as “froward”, or as “perverse.” The KJV translates “Elohym” as “God.” The “house of Elohym” is the “house of God.” Jesus is Elohym incarnate as the Son. The hazel tree is dark on the outside and light on the inside. The Hazel trees are those who become the house of God. At first, they departed from God and became perverse. Now, they have returned and they are only dark on the outside. They are clean on the inside and become the dwelling place of Jesus as the “house of God.”

In the natural, the “chestnut tree” (ערמ/ערמונ ) is the word “plain” or “bare.” This is the same word first occurring in Genesis 2:25, where the man and woman were “naked” and unashamed in the garden. In the very next verse, in Genesis 3:1, it is the word used to describe the serpent as being more “subtil.” It is not to be confused with the word “subtil” as in the word “Jacob.” They are different. In spiritual redemption, or the 2nd pass, the chestnut tree represents those who are “naked” and unashamed. Since redemption, they are no longer naive, but “wise” (ערמ ). The word “ashamed” has to do with “multiplicity.” The chestnut trees are those who walk in the “simplicity” that is found in Christ as in 2Corinthians 11:3. Their lives are wide open. They are bare, hiding nothing. They do not follow the knowledge of good and evil, but are wise as serpents and harmless as doves. Let us look at Genesis 30:38-40.

(38) And he set the rods which he had pilled before the flocks in the gutters in the watering troughs when the flocks came to drink, that they should conceive when they came to drink.

(39) And the flocks conceived before the rods, and brought forth cattle ringstraked, speckled, and spotted.

(40) And Jacob did separate the lambs, and set the faces of the flocks toward the ringstraked, and all the brown in the flock of Laban; and he put his own flocks by themselves, and put them not unto Laban's cattle. (Genesis 30:38-40)

So, what does the story in Genesis 30:25-40 spiritually mean in redemption? Jesus as Jacob takes those whom he has chosen to be with him when he passes over. Satan judges them, but God accepts them. Jesus gathers the rods or staffs, which are shepherds, who appear dark or like anyone else in the unredeemed world on the outside. However, they are actually pure and have the heart of the Son beneath. Jesus takes the true shepherds, peals their hides through much pressure, and exposes their pure heart or “their heart” which is “the heart of the son” in them. He then places them in the watering troughs for the sheep to see when they come to drink. The watering troughs are the churches were the sheep in the Church come to take a drink. The staffs are those suffering for Christ. They become martyrs. But wait, Jesus actually places them in the “gutters” of the watering troughs. Outside of this story, the word “gutters” (רהט ) only occurs in two other verses in the Tanakh. The “gutters” are the king’s “galleries” in Song of Solomon 7:5. Let us look at that verse.

“Thine head upon thee is like Carmel, and the hair of thine head like purple; the king is held in the galleries.” (Song of Solomon 7:5)

In heaven, this is the great cloud of witnesses referred to in Hebrews 12:1. On earth, this is places like “Voice of the Martyrs” or VOM where suffering and martyrdom is brought to the face of the Church. VOM displays a “gallery” of martyrs. When those who are tortured for Christ are put in front of the sheep, the sheep conceive in like fashion. Remember, “Like begets like.” This is why the flocks conceived before the rods or staffs. It is interesting to note that Song of Solomon 7:5 refers to the bride of Solomon. Solomon is the word “peace” in feminine form, but in masculine gender. He is first Jesus as our peace. He then operates through the bride, who is the Church in feminine form. In Song of Solomon 7:5, she is the bride ready for battle. It is her “hair” that is the focus in this verse, which is held in the king’s galleries. This word translated as “hair” (דל/דלה ) is very strange. It only occurs once in Scripture as “hair.” However, it is an extremely interesting word occurring five times as “poor” (דל/דלה ) . It is the word to describe the “poor” who were the only ones not taken in captivity into Babylon. These “poor” had nothing in this world. There was nothing in them that motivated the king of Babylon to take them. They were left to be vinedressers and husbandmen as in 2 Kings 25:12. Jesus is the vine. We are the branches of the vine. The vinedressers tend to his vine. This same word occurring in Song of Solomon 7:5 as “hair”, also occurs as an adjective forty-eight times, where it means “to be poor”, “to be thin”, and “to hang down.” This is why it translates as hair in Song of Solomon 7:5. The root occurs as impoverished, lowly, thin, and as emptied. Those who crucify themselves to this world find themselves under great pressure. Jesus chooses them to tend the vine. They are the ones held in the King’s galleries. They are the hair that adorns the bride. They are the ones tortured for Christ. They are the martyrs. Those who respond to the stripped rods in the gutters of the watering trough produce the right kind of fruit. Jesus is not looking for those who are perfect on the outside. He wants to know what is going on under our skins. When our skins peals back, what will Jesus see? What will the Church see? What will the world see?

In Genesis 30:37, the word “pilled” (פצל ) or “pealed” comes from two roots that render as “image” and as “face.” As a verb, it literally renders as “exposing the face of the image.” The word “strakes” or “streaks” is the same word as “pilled” in noun form. These are “faces bearing the image.” When the sheep see the true image of Jesus in the persecuted Church, as depicted in stripped rods, or in the stripped shepherds, then proper spiritual conception occurs. The Suffering Church contains the true image of Jesus. For the Church to thrive, it must put the Suffering Church up front, in the faces of those who are free from such pressures.

Sacrificial Love - The Weapon of Choice

Sacrificial love is the weapon of choice employed by the Son in redemption. The Father is sacrificial love himself. He is a power beyond imagination. His power sustains the universe. Jesus became “Sacrificial Love Personified”, which is the word “David.” Satan could not see into what Jesus was doing

because of this power. Satan is blind to this power. He sees only himself and his desires. Jesus showed us the way. Jesus calls us to become “Sacrificial Love Personified.” This is the only weapon that Satan cannot defeat. While

Jesus hangs on the Cross, he says, “…Father, forgive them; for they know not what they do….” (Luke 23:34) This is the ultimate in sacrificial love. The

remainder of this chapter focuses on this weapon of choice.

Sacrificial love in the New Testament is the Greek word

“agape.” God is “agape” love as in 1 John 4:8. In the Tanakh, sacrificial love relates to two words. The first is the word “dod” (דד/דוד ) or “David” (דוד/דויד ). David’s name renders as “Sacrificial Love Personified.” This is exemplified in Song of Solomon 1:2 with the statement “Thy love is better than wine.” This refers to the love of Jesus being stronger than his blood that was shed. The word occurring in this verse as “love” (דד/דוד ) is the same word as “David.” “David” or “dod” includes the ‘vav (ו )

indicating a participle or spirited form, which renders it as “I am love.” As a person, he or she is “Sacrificial Love Personified.” Only sacrificial love will motivate someone to continue loving when his or her blood is shed. The

personified fashion of this love occurs thirty-five times in Song of Solomon.

The bride groom repeats the statement of “Thy love is better than wine” back to the bride in Song of Solomon 4:2, after he returns from the mountain of myrrh.

This is after Jesus returns from mount Moriah, which is the Cross. Jesus then expects the bride to walk in sacrificial love, since he showed her the way.

The second word in the Tanakh for “sacrificial love” is “chesed”, which is a form of “loving-kindness.” It is also the word for “bearing reproach.”

Two roots comprise “chesed” (חסד ). The first is to “trust, pity, regard or spare.” (חס ) The second word is “foundation” (סד ). It also occurs as “set” or “appoint”, and as a “secret.” Putting this all together, using definitions already in Scripture, loving-kindness is the foundation. It is a secret. It is where we lay down our lives and bear reproach. It bears shame. It is ever trusting. It is pitiful as in full of pity. It is merciful. It is full of goodness, kindness, and tender mercies. Where it occurs as “saints” (חסיד ), they are godly, merciful, holy and good.

The three Paleo pictures that make up the Hebrew characters in “chesed” (חסד ) read as “take life and wrap it in love.” If we add a ‘yodh (י ) to the center of the word, we get the Hebrew word “saints” (חסיד ). In Paleo it reads;”those who are caused to take life and wrap it in love” or “those bearing the price to take life and wrap it in love.” We are to be living sacrifices as depicted in Romans 12:1. Jesus was a living sacrifice. Jesus founded his whole life upon sacrificial love. The Father is sacrificial love. He sent his Son to act in kind. He proves this in John 3:16.

“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” (John 3:16)

Sacrificial love reverses the curse. It is the opposite of lifting self up. The lifting up of self is exactly what happened in the garden.

Our power is in laying down our lives as Jesus did. We call this, “reversing the curse.” The beatitudes represent sacrificial love. This is why we bless when cursed. This is why we turn the other cheek. This is why we love our

enemies. This is why we do good to those who hate us. This is how we act like the children of our Father in heaven. When we take up the cross in our lives, we empower that same cross to work through us. Our power over the lost is in sacrificial love. It guarantees a harvest. It is outside of Satan’s domain or visibility.

When we face persecution, it is actually the LORD giving us opportunity to further the kingdom. The Father, who is self-sacrificial or

agape love, comes to us and says;” here I am”, “Let us do this together.” Those who are lost have no ability to resist sacrificial love. They do not understand it. Satan does not understand it. It is a power beyond imagination. It threads itself through thousands of verses as the underlying power in redemption. It never fails. Agape or Davidic love never fails. In the natural, it is invisible.

Satan will try the saints and persecute them, but in the end, the LORD always has the last word. Great persecution yields a great harvest. It is impossible for this not to result. Love is an unseen force unmatched in the universe. God is agape love as in 1 John 4:16. Agape love is self-sacrificial love. God is Self-Sacrificial Love. God is a Spirit. His Spirit comes to live within us. He expects us to be like him.

Dynamics of Sacrificial Love

An interesting dynamic operates in persecution. Jesus strips and peals the outer covering off the persecuted believers to reveal the

whiteness or the “heart of the son” beneath. These examples empower the Church to produce in kind. At the same time, the process perfects self-sacrificial love in those persecuted. Satan furthers this operation along. The hand that actually does the pealing is Satan. Jesus motivates him by presenting the true believers to the lost. Satan moves through the lost just as he did in the first century against Jesus. The same dynamic that empowered Jesus to redeem is in operation today in persecution. Jesus opened the door through his sinless life that he presented to the persecutors. The accusations all the way through the crucifixion served to cast judgment upon Satan. He caught himself in his own craftiness. He lost legal rights to the lost. To this day, Satan does not understand sacrificial love. We are to follow in the footsteps of Jesus to redeem the lost.

Satan calls upon the natural law to judge believers and the lost. He wrongly assumes that believers are under “the law of carnal

commandments.” He does not understand that the believers are under “the law of the Spirit of life in Christ Jesus” and not under “the law of sin and death”, as in Romans 8:2. Satan never ceases laying accusation. However, they overcome him by the blood of Jesus, their testimony and not loving their lives unto death as per Revelation 12:10-11. They walk in self-sacrificial love unto death. They believe the saying that Jesus proved in Job 13:15; “though he slay me, yet will I trust in him.” This is because they understand the principle of “My grace is sufficient for thee: for my strength is made perfect in weakness…”

as in 2 Corinthians 12:9. Verse 10 continues; “Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.” The persecuted believers come to understand that when the old person or the flesh is put down, then the power of the Spirit comes forth. Paul rejoiced in his sufferings for the Church and that he would “fill up” the afflictions of Christ in his flesh as in Colossians 1:24.

These believers lay down their lives or “die daily.” They overcome the old man with his passions and lusts. They are dead with Christ. Therefore, they do not complain. They take up the Cross of Jesus to redeem the lost. It does not matter what they face. They know that God is greater and that he will not send more than they can handle in the Spirit. They are the Japheth(s) that are enlarged to dwell in the tents of Shem, which is in the Spirit. They, with the Spirit, walk backward to cover nakedness wherever they go. Whether by life or by death it does not matter. They are soldiers for Christ. Their battle is not with flesh and blood. They cast no judgment. They do battle with the spiritual forces of wickedness. They heal the sick, cleanse lepers, raise the dead, and cast out devils. They are not looking for reward since the LORD is their inheritance. Many consider them to be the refuse of the world. This world has nothing to offer them. They are the poor in spirit and are left to be vinedressers and husbandmen of the Church as in 2 Kings 25:12. These are the ones to be held in high regard. These are true shepherds. The love of the Father permeates them. They are “Sacrificial Love Personified.”

Walking in sacrificial love

For us to walk in this sacrificial love we must first overcome the old man or we will falter under pressure. God allows the pressure to show us where we really are in sacrificial love. Jesus told us to take up our crosses and follow him in Matthew 16:24, Mark 8:34, and in Mark 10:21. Luke adds an interesting word so let us look at Luke 9:23.

“And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.” (Luke 9:23)

Luke adds the word “daily.” Jesus said that each person is to take up his or her own cross “daily” and follow him. Paul said; “I die daily” in 1 Corinthians 15:31. Let us look at what Paul said in Galatians 2:20.

“I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.” (Galatians 2:20)

So, why is there all of this focus on taking up our crosses and dying daily? It is because we are given power when the Holy Ghost comes upon us as in Acts 1:8. With that power, the Spirit also brings “agape love” and a sound mind as in 2 Timothy 1:7. We must apply that “power”, which is the Greek word used in English as “dynamite.” We must use that dynamite to blast away the old man. The Holy Spirit empowers us to overcome and to rule over sin by counting the old man as dead. Our ability to walk in sacrificial love begins when we count the old man as dead. Dead people do not whine or complain. They have no self-interest or any interest in the flesh. We must kill the fallen nature that remains from the garden. We must kill the desire to lift self up. Eve claimed that she was beguiled or caused to lift herself up against the LORD in insurrection. Cain lifted himself up against his fellow man and killed him. He did not wait for the LORD to “accept him” or to “lift him up”, in due season. This is why the LORD prophesied to Cain that he “shalt” rule over sin in Genesis 4:7. Cain represents Adam or man who must overcome the flesh or self-exaltation. We can only accomplish this by the power of the Spirit in us. Let us look at Romans 8:1.

“There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.” (Romans 8:1)

In this verse, the requirement for no condemnation is that we choose to walk after the Spirit. In several places, Paul told us to put off the old man and his desires. Paul would not have told us to put him off if we could not do it. We can do it by the Spirit. The purpose of the Spirit in us is to first sanctify or purify us from the old nature. Then, we can yoke up with the Spirit to walk backward and cover the nakedness of others with the garment of the Spirit. In Romans 8:13, Paul goes on to discuss the consequences of that choice that we each make.

“For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.” (Romans 8:13)

Here, Paul refers to the flesh as something that must be mortified or killed. The flesh is what rose up in the garden. It represents the Hebrew word for flesh occurring in Leviticus 13, where it describes the rising up of the flesh as leprosy. That “rising up” is the Hebrew word for “insurrection.” It is the word used for the woman being “beguiled” or “lifted up.” She claimed the cause of her lifting up to be the serpent. Paul employed the term “puffed up” six times, to represent this same rising up as being a problem in the Church. It is time for the Church to come alive in the power of the Spirit. The Lord has not given us a spirit of fear, but of dynamite power, and of self-sacrificial love, and of a sound mind, which is the mind of Christ as in 2 Timothy 1:7 and 1 Corinthians 2:16. The Scripture tells us again and again to walk in the Spirit.

Perfect sacrificial love casts out fear, as in 1 John 4:18. If we have any fear, then we are not made perfect in sacrificial love. Dead people have no fear. Our power activates when we count the old person as dead. We must choose to do this by the Spirit. If we are dead with Christ then Christ lives in us and we have no fear of man, as in Galatians 2:20 and in Matthew 10:28. The distinction that the world is to see in us is our sacrificial love for one another. If Satan has anything in us then we will balk at laying down our lives. It is time for us to awake out of our slumber. It is time for us to rise to the call. The bride is adorned with the suffering Church and the martyrs. She adorns herself with sacrificial love. This is what makes her most appealing to the groom. This is what makes her most appealing to the lost.

THE BEAM IN YOUR EYE

Jesus and the Beam

Often times Jesus made statements that seemed outrageous. Jesus always addressed issues in three spheres. First, he spoke in a spiritual manner. Secondly, Jesus pulled his teaching from the Tanakh, as is clear by his common saying, “It is written.” Thirdly, he always worked toward redemption. Considering these forethoughts, Jesus was very specific in his word usage. He came to engage in a legal battle with Satan for all of us. Every word counted. Every statement and counter-statement with the Pharisees would weigh in on redemption. It was not just being born of a virgin and hanging on the Cross that counted. It was every word in the process as well. Every word between Jesus and the religious leaders was legal and binding on both parties. The spiritual contexts in the Tanakh set the guidelines. There are many aspects of redemption. Jesus suffered in many ways while on earth. Each of these represented some aspect of reversing the curse upon us. All that Jesus said and did seems outrageous to the natural mind. All of his words and actions are perfectly rational to the spiritual mind.

There is a very interesting teaching in the New Testament, where Jesus addressed our inability to help others due to having a rather large problem stuck in our eyes. Let us read the story in Luke 6.

41 “And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye?

42 Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye.

43 For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit.

44 For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes.

45 A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.” (Luke 6:41-45)

In this discourse, Jesus addresses our inability to help others due to us having something stuck in our eyes. Jesus makes it clear that we may have a bigger problem in our eyes than the person that we are trying to help. We must first remove the “beam” out of our eyes. Jesus also addressed us as a “tree.” He explained that God recognizes a tree by its fruit. Our problem is most likely much deeper than just the beam in our eyes. Jesus indicates that our eyesight connects to the activity occurring inside of each of our trees. So, what is Jesus really alluding to in this discourse? Why does he use a “beam” to describe our problem? Is he exaggerating? Is he providing an allegory? The answer may surprise us. To find the answer, we need go no further than the Tanakh. Virtually, all of Jesus’ teaching came from the Tanakh. Let us put on our spiritual eyes so that we can see past any optical obstructions.

Jesus’ teaching on the beam in our eyes is quite serious. It goes far beyond an analogy of not seeing because our hearts are producing bad fruit. This teaching is spiritual, addressing spiritual issues within us. Unfortunately, we in the Church may have lost some critical spiritual insight into the Tanakh. Jesus spent a large portion of his ministry casting out devils and explaining aspects of dealing with them. All of this teaching resides within the text of the Tanakh.

We are now shifting gears to the spiritual contexts of the Tanakh. We first go to a story where we will lay a foundation addressing the “good” or “evil” treasures in our hearts. The foundation is associated with Mount Ebal and Mount Gerizim. They are the curses from the fall and the blessings from redemption, respectively. Shechem is the valley between the two mountains Ebal and Gerizim. Shechem is the word for “shoulders”, so it is what we carry. When we finish with Shechem, we will then go to the book of Numbers, where we will find the rest of Jesus’ teaching on the beam in our eyes.

Abimelech’s Beam

Let us look at the story of Abimelech conquering Shechem in Judges 9:45-56.

(45) “And Abimelech fought against the city all that day; and he took the city, and slew the people that was therein, and beat down the city, and sowed it with salt.

(46) And when all the men of the tower of Shechem heard that, they entered into an hold of the house of the god Berith.

(47) And it was told Abimelech, that all the men of the tower of Shechem were gathered together.

(48) And Abimelech gat him up to mount Zalmon, he and all the people that were with him; and Abimelech took an axe in his hand, and cut down a bough from the trees, and took it, and laid it on his shoulder, and said unto the people that were with him, What ye have seen me do, make haste, and do as I have done.

(49) And all the people likewise cut down every man his bough, and followed Abimelech, and put them to the hold, and set the hold on fire upon them; so that all the men of the tower of Shechem died also, about a thousand men and women.

(50) Then went Abimelech to Thebez, and encamped against Thebez, and took it.” (Judges 9:45-50)

(53) “And a certain woman cast a piece of a millstone upon Abimelech's head, and all to brake his skull.” (Judges 9:53)

(56) “Thus God rendered the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren:” (Judges 9:56)

This is the story of Abimelech taking the city of Shechem. Shechem resided in the valley between Mount Ebal and Mount Gerizim. Therefore, it resided between the curses and the blessings. “Shechem” (שכמ ) renders as “shoulder” (שכמ ). Shechem is the battle over what we carry or bear on our shoulders. In the fall, “Abimelech” (אבימלכ ) renders as “causing the father to become king.” In redemption, Abimelech renders as “paying the price for the father to become king.” In the fall, Abimelech represents Satan putting the burden upon mankind’s shoulders. In redemption, Jesus pays the price to remove the burden from our shoulders, where we then replace it with his burden. The DNA of the story weaves back and forth between the fall and redemption. This story is not our final focus, so we will highlight a few points and then drill down to what we are looking for here. We will focus on redemption. Let us look at verse 45.

(45) “And Abimelech fought against the city all that day; and he took the city, and slew the people that was therein, and beat down the city, and sowed it with salt.” (Judges 9:45)

Here, Abimelech slew the people. In redemption, Jesus slays us. The old person dies. The word “fought” is a verb form of “lechem” (לחמ ), which as a noun is “bread” or “food.” In the natural, the verb form means to fight a natural fight. In the spiritual, it renders as “eat.” Remember that the Lord tells Peter to “kill and eat” in Acts 10:13. We “consume” the lost into the Ark of Jesus. We are part of the city. Jesus sows or seeds it with salt. “Salt” (מלח ) renders from the roots as the “word of life”, “circumcision of life”, “consecration of life”, and as the “fullness of life.” We are to be salt in the earth. We bear the word of life. We circumcise those around us. We then consecrate them to life in God. They then bear the fullness of life in the Spirit. Let us look at verse 46.

(46) “And when all the men of the tower of Shechem heard that, they entered into an hold of the house of the god Berith.” (Judges 9:46)

The word “hold” (צריח ) consists of two roots, which render as “forming the spirit.” “Berith” renders as “covenant.” In the fall, this refers to man turning to Satan’s teaching and resulting image. In redemption, this is talking about the place where Jesus is the Elohym of the covenant and he is forming us in the Spirit. Let us look at verses 47 and 48.

(47) “And it was told Abimelech, that all the men of the tower of Shechem were gathered together.

(48) And Abimelech gat him up to mount Zalmon, he and all the people that were with him; and Abimelech took an axe in his hand, and cut down a bough from the trees, and took it, and laid it on his shoulder, and said unto the people that were with him, What ye have seen me do, make haste, and do as I have done.” (Judges 9:47-48)

“Zalmon” (צלמונ ) consists of three roots rendering as “part of the image” or as “image of manna.” The primary root combination first occurs in Genesis 1:26, where God said, Let us make man in our own “image” (צלמ ). Jesus is the “image of manna” from heaven. The “axe” (קרדמ ) renders as the “side of dominion in blood.” The root of the word “bough” (שוכ ) is “shec” (שכ/שוכ ), which is a “beam.” To scale the wall, it had to be a tree with side branches, which are used as steps. It implies a “cross.” In Paleo, it is “the spirit inside.” “Shec” or the “bough” (שכ ) is also the first root in “Shechem” (שכמ ). “Shechem” renders as “shoulder” or as “rise up”, in the natural. Therefore, Shechem represents what we carry on our shoulders (שכמ ). It is what we bear. In the spiritual, Shechem renders as “the beam we carry”, as “the cross we bear”, or as “the spirit we bear inside.” It represents the spirit or spirits we bear. This is why it is between Gerizim and Ebal. What we carry on our shoulders, which is the cross we bear, determines the blessing or the curse. It is either life or death. Everyone bears a cross. Everyone bears a spirit inside. It is either good or evil. Abimelech “laid” the bough on his shoulder. The word “laid” (שמ/ישמ ) is the verb form of “Shem” (שמ ), which is the “activity of the Spirit.” This means that, in the fall, man bears the cross of evil by the power of an evil spirit. In redemption, we bear the cross of Jesus by the power of the Holy Spirit.

God says that he will “divide” Shechem in two Psalms. Let us look at one of them. “God hath spoken in his holiness; I will rejoice, I will divide Shechem….” (Psalms 60:6) This word “divide” (חלק ) also occurs as “portion.” This is where God divides us to claim his portion. The primary root in divide is “change” (חל ). This change occurs at the Cross. This is where Shechem divides or changes. This is where the cross we bear changes. This is where the spirit that we bear, changes.

As an interesting side note, this root “change” (חל ) occurs as the primary root in the word “alter” (חלפ ) in the Law of Moses. “Alter” occurs elsewhere as “change” or as “renew.” It transliterates into Greek and then on to English as “Cleophas.” It is the “Cleophas” in John 19:25, which reads, “Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene.” The text does not include the word “wife.” The text actually reads as, “Mary of Cleophas.” This is the “Mary of Change” at the Cross of Jesus. Three Mary(s) stand at the Cross of Jesus. Mary of Cleophas is the second Mary. She represents the “change” that occurs to the first Mary from the garden. This change occurs at the Cross. This is where Shechem divides or changes. This is where the cross we bear changes. This is where the spirit that we bear, changes. This word “alter” (חלק ) occurs in Leviticus 27:10. This is the exact location describing the legal aspects of Mary’s change. Mary’s name occurs three times in this verse as “change.” The spirit in Mary changes at the Cross. In this verse, “Tamar” (תמר ) occurs as the legal “exchange” (תמור/תמר ). This is why Tamar’s son Pharez, pulls Zareh back into the womb to become the first-born son. This happens at the Cross of Jesus. Now, let us analyze Judges 9:48.

(48) “And Abimelech gat him up to mount Zalmon, he and all the people that were with him; and Abimelech took an axe in his hand, and cut down a bough from the trees, and took it, and laid it on his shoulder, and said unto the people that were with him, What ye have seen me do, make haste, and do as I have done.” (Judges 9:48)

In redemption, Abimelech is Jesus. Jesus goes up to the mount where he makes man in his image. He cuts down a beam or a Cross and lays it on his shoulder by the power of the Spirit, and heads up to the wall. His Cross is the way over the wall into the city where people bear the burden of Iniquity and Sin on their shoulders. Jesus tells all of us to pick up his or her individual cross and follow him right now. Luke 9:23 reads; “… If any man will come after me, let him deny himself, and take up his cross daily, and follow me.” The power comes when we deny ourselves, take up our crosses and follow Jesus. The cross is the walk in the Spirit. The only cross we are to bear is the burden of the Spirit. We cannot bear the burden of other desires or spirits at the same time. We, by the power of the Spirit, scale the wall into the old city. We slay the old man in them with the sword of the Spirit, which is the word of God. We then bring them out of the old city and lead them into the new city, the New Jerusalem. Let us look at verse 49.

(49) “And all the people likewise cut down every man his bough, and followed Abimelech, and put them to the hold, and set the hold on fire upon them; so that all the men of the tower of Shechem died also, about a thousand men and women.” (Judges 9:49)

In verse 49, we see that the believers in Christ likewise pick up their own bough or cross and follow Jesus. We each take our own cross and go to the “hold”, which renders as where the “forming of the Spirit” occurs. We set the hold on fire upon them. Jesus baptizes us with the Holy Ghost and with fire as in Luke 3:16. We do the same for others. The word “died” is “mooth” (מת ). It translates in other contexts as representing a “mature man.” The word “thousand” is the Hebrew word “aleph.” The Paleo picture form of the character ‘aleph (א ) is an Ox head. This is the strong man. The plural of man and woman in the last part of the verse is not present within the text. This verse speaks of where Jesus removes the thousand-pound burden of iniquity and sin off each new believer’s back. This is why we feel a thousand pounds lighter at redemption. Let us look at verses 50 and 53.

(50) “Then went Abimelech to Thebez, and encamped against Thebez, and took it.”

(53) “And a certain woman cast a piece of a millstone upon Abimelech's head, and all to brake his skull.” (Judges 9:50, 53)

“Thebez” (תבצ ) consists of the two roots “ark” (תב/תבה ), like Noah’s “ark” (תב/תבה ), and “linen” (בצ ). “Thebez” renders as “ark of linen.” As we review verse 53, let us remember that the fall and redemption exist within the same text. The DNA of this verse surfaces in the fall for the natural account. In the fall, the word “brake” refers to Satan’s skull. Therefore, Jesus crushes or bruises Satan’s skull at the Cross.

In redemption, the word “piece” renders as “minister.” “Millstone” renders as “chariot.” “Brake” translates fifty-six times elsewhere as “accepted” or as “delighted.” Therefore, in redemption, the bride “delights” in Jesus’ skull or crown of authority. This is where other heads roll. “Skull” (גלגלת ) is the Hebrew word “Golgoltha”, which incorporates three roots. It renders as “roll roll at the cross” or as “double roll at the cross.” The New Testament Greek renders it to English as “Golgotha”, as in John 19:17. It reads; “And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha.” 2 Samuel 11:21 adds to Judges 9:53 by telling us that the certain woman cast the millstone from the “wall.” This word “wall” (חמ/חומה ) renders as the “place of conception.” Therefore, the woman or the Bride of Christ is in the place to bring forth conception.

Let us analyze verses 50 and 53. Jesus goes to the place where he takes the Ark. This is the place where he rolls off Satan’s headship and rolls open the tomb or the Ark door for our entry into his side. This is at Golgotha, where Satan convinces man to crucify Jesus and spear him in the side. Jesus wears Adam’s crown of thorns on his head or his skull. This refers back to Genesis 3:18, which reads; “thorns also and thistles shall it bring forth to thee....” The “it” refers to the “ground”, or “Adamah” in Hebrew. “Adamah” is the word “Adam” in feminine form and gender. In the spiritual, “It” refers to the “woman” in the garden. She anoints the 2nd Adam with thorns for his burial. This is why “a certain woman” anoints Jesus’ head or his skull with “spikenard” for his burial in Matthew 26:6-13 and in Mark 14:3-9. This occurs while Jesus sits at the table as in Song of Solomon 1:12. Spikenard has one main taproot and many spikes or thorns. The taproot represents the spirit of iniquity, which resulted from the insurrection as a form of rebellion in the garden. The many spikes or thorns represent the far-reaching spiritual consequences of that same rebellion. The Spikenard, representing the crown of thorns, and her tears are all that the mother from the garden has left to anoint her son with for the day of his espousals. (See Song of Solomon 1:12, 3:11)

However, this is not the complete fulfillment to Judges 9:53. The rest goes back to Genesis 3:15, which reads; “…it shall bruise thy head, and thou shalt bruise his heel.” This refers to Satan bruising Adam’s heel; however, “it”, or the woman’s seed, would bruise Satan’s head. In the garden, Satan grasps the 1st Adam by the heel pulling him away from God. The heel represents our weaknesses. Satan took the head of authority from the 1st Adam over his weaknesses. Satan grasps the 2nd Adam, who is Jesus, by the heel to pull him away from God. However, the 2nd Adam has hold of the 1st Adam’s heel. This is because Satan uses Judas, who lifts up his heel to the 2nd Adam, thus fulfilling Psalms 41:9. When Satan pulls on the 2nd Adam, he finds nothing in him. The only solution is to kill the 2nd Adam. This is because the 2nd Adam is on Satan’s earth, which he took from the 1st Adam. When Satan kills the 2nd Adam, he unwittingly kills an innocent Adam, thereby condemning himself. In essence, Satan pulls the 2nd Adam back into the womb of creation. The 2nd Adam has hold of the 1st Adam’s heel, thus pulling him back into the womb of the New Creation. Satan loses both Adams. Satan loses his head of authority. Satan had used the 1st Adam’s weaknesses against him for Satan’s selfish interests. The 2nd Adam uses the 1st Adam’s weaknesses for his good in sacrificial love. Jesus reverses the curse.

In a form of poetic justice, Jesus bruises Satan’s head through the woman. Romans 16:20 reads; “And the God of peace shall bruise Satan under your feet shortly….” Therefore, the bride of Christ ultimately bruises Satan’s head under her feet. This is by the power of God. Jesus first pays the price in his skull for the first family’s “crown of iniquity” resulting from insurrection. This is via the “crown of thorns.” Since Jesus reverses the curse, Satan ultimately loses his “crown of authority”, which is the spirit of iniquity. Therefore, in the fall, Abimelech represents Satan who gets what is coming to him for his selfish interests. In redemption, Abimelech is Jesus who gets what is coming to him for his sacrificial love. The 2nd Adam first pays for the 1st Adam’s sin, while catching Satan in his craftiness. Satan then loses mankind. Jesus then acquires his possession in the New Creation, which Satan unwittingly opened for him with the spear. This is God’s style of poetic justice.

Golgoltha or the “double roll at the cross” ultimately represents the achievement at the Cross. First, Satan’s head rolls off as he stands judged for killing an innocent Adam. As a result, the head or headship rolls back to Adam, which is now the 2nd Adam. In essence, Satan’s head rolls off and Jesus’ head rolls on, thus Golgoltha. Christ is now the head of every man. Second, the stone rolls away from the tomb holding Jesus. The stone rolls away, thereby opening the new womb of the New Creation. Jesus is the first-born son of the new womb of the New Creation. The new womb of the New Creation is the Ark of Jesus. All those who come to Jesus are now “in Christ.”

Pulling from the story of Abimelech, we see that Jesus took his “bough”, “beam”, or “cross” upon his shoulder and carried it up to scale the wall of the city so that he could slay the old man and take the city. Jesus tells us to do the same. We each take up our own cross and follow his example. This replaces the burden of iniquity and sin with the burden of God’s love. If we choose not to, then we are still carrying the old cross of evil. This is because the battle is in “Shechem” or in our “shoulders.” That which is in our hearts determines what we bear. If a person’s heart is evil then he or she still bears an evil cross or beam. If our hearts have been purged and cleansed then we have good hearts. We willingly bear the burden of God’s love.

As a final note, a special rule called the “vav conversive” was employed to reverse the verb tenses to past in the recorded story. This reflects the natural account of the man Abimelech. It also reflects the spiritual account of the fall, where Satan is Abimelech. In spiritual redemption, the verb tenses perform as designed, reflecting Jesus as the Abimelech that was yet to be born on earth. Let us now go to Numbers 33:50-56 where we will address the beam in our eyes.

Pricks in our Eyes

In the following account, the children of Israel are preparing to “Pass over” the Jordan River into the land of Canaan. The LORD warns them to “cast out” all of the inhabitants of the land or soil once they have passed over into the Promised Land. Let us read the verses.

(50) “And the LORD spake unto Moses in the plains of Moab by Jordan near Jericho, saying, (51) Speak unto the children of Israel, and say unto them, When ye are passed over Jordan into the land of Canaan; (52) Then ye shall drive out all the inhabitants of the land from before you, and destroy all their pictures, and destroy all their molten images, and quite pluck down all their high places: (53) And ye shall dispossess the inhabitants of the land, and dwell therein: for I have given you the land to possess it.

(54) And ye shall divide the land by lot for an inheritance among your families: and to the more ye shall give the more inheritance, and to the fewer ye shall give the less inheritance: every man's inheritance shall be in the place where his lot falleth; according to the tribes of your fathers ye shall inherit.

(55) But if ye will not drive out the inhabitants of the land from before you; then it shall come to pass, that those which ye let remain of them shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell.

(56) Moreover it shall come to pass, that I shall do unto you, as I thought to do unto them.” (Numbers 33:50-56) We have just read the instructions given by the LORD to natural Israel as they prepare to enter the Promised Land. That was the historical account within natural context. The spiritual contexts refer to what is going on inside of us as we “Pass over” to the other side with Jesus. Let us review the verses in the spiritual contexts.

(50) “And the LORD spake unto Moses in the plains of Moab by Jordan near Jericho, saying.” (Numbers 33:50) The LORD renders as Yahweh or as “the Father.” Moses renders as “drawn or felt of the Spirit.” Plains renders as “evening” and as “promise of the city.” “Moab” (מואב ) renders as “entrance to the Father.” Jordan renders as “bowing at the dominion of the judge.” “Jericho” (ירחו ) is a form of one of the words for “moon” (ירח ). Its deeper meaning is the root itself, which is “ruach” (רח/רוח ) or “spirit.” The moon is the reflection of the sun. The moon is to rule the night. The Bride of Christ reflects the Son’s light through the moon (ירח ). She rules by the power of the Spirit (רח ). We are children of the light and of the day. However, the Bride or the Church rules over the darkness or the night. This is why the virtuous woman of Proverbs 31 rises “while it is yet night.” A full moon occurs when the Bride walks in the fullness of the Spirit. She then fully reflects the image of the Son. We enjoy feasts on full moons because we can see in the night. As a note, all word definitions in this book derive their renderings from existing uses of the root words in the KJV of Scripture. Having defined the spiritual names, we will now render the spiritual meaning of the verse.

In verse 50, the Father speaks unto those whom he draws of the spirit in the evening, which is when Jesus was crucified. His crucifixion opens the promise to the city, which is the New Jerusalem. This is the entrance to the Father. We come and bow to the dominion of the judge, who is Jesus. We receive the light of the Spirit and become the Bride of Christ. We reflect his light as the second great light from Genesis 1:16. Let us look at verse 51.

(51) “Speak unto the children of Israel, and say unto them, When ye are passed over Jordan into the land of Canaan.” (Numbers 33:51)

Israel renders as “prince of Elohym” who is Jesus. Israel also renders as “wall of Elohym” and as “Elohym prevails.” This is why we are the “children” of Israel. The phrase “passed over” is a verb representing the process of our translation into the kingdom of light. It is the word “aber” (עבר ). It relates to the word “Passover” or “Pesach” (פסח ). They show up together in the description of how the LORD performs the Passover in Exodus 12:23. “Aber” renders as the action associated with being “covered by the thick cloud of the Son.” The Son covers us with his thick cloud. We keep in step with him. He leads us through the Jordan. As a noun, “aber” renders as “Hebrew.” We are Hebrews. We pass over Jordan to the other side. The priests “passed over” the Jordan carrying the Ark. Select individuals carried David over Jordan in a “ferryboat.” “Ferryboat” (עבר ) is also the word “aber.” Sacrificial love is what we carry over in the Ark of Jesus to the other side. We must carry sacrificial love. This is how we ultimately pass over to the other side of Jordan. In the fall, Canaan renders as “vineyard of the humbled.” In redemption, Canaan renders as “vineyard of the humble.” When we pass over to the other side, we possess the land of Canaan (כנענ ) or humble (ענ ) soil. In the fall, “land” or “erets” (ארצ ) renders as “broken by the light.” In redemption, “land” renders as, “I will run with the light.” It also renders as “accepted in the light.” Additionally, it is “footmen of the light.” This is what Jesus refers to as “earth” or “soil” in the parable of the mustard seed and in the parable of the sower. The condition of our hearts determines if each person’s “land” will produce an acceptable crop. When we cross Jordan, each person’s heart, which is his or her land, must be properly prepared to take the light and run with it. Let us look at verse 52.

(52) “Then ye shall drive out all the inhabitants of the land from before you, and destroy all their pictures, and destroy all their molten images, and quite pluck down all their high places.” (Numbers 33:52)

“Drive out” also renders as “cast out.” “Inhabitants” also renders as “dwellers” or as “abiders.” “Before you” is actually the word “face.” It renders as “from your face.” One of the roots of “pictures” (משכית ) is “shech” (שכ ). It is a “beam” or a “cross.” In Paleo, it is a “spirit inside.” “Pictures” (משכית ) renders as, “what is felt (מש ) because of the cross (שכ ) we each bear.” It is the expression of our crosses. Pictures are also the “imagery” of Ezekiel 8:12, which reads; “Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The LORD seeth us not; the LORD hath forsaken the earth.” Ezekiel represents Jesus as “the son of man.” Ezekiel had dug a hole in the wall to see what was going on inside of each person’s temple. The “imagery” is the expression of our crosses that we carry. The word for “earth” is “erets” as in Numbers 33:51. When we bear the wrong cross, we convince ourselves that the LORD is not really watching. The molten “images” in Numbers 33:52 refer to actual images of creation. It matches where God made Adam in his own “image.” A “molten image” is a “veiled image.” It is hidden, but it is in the image of someone other than God. The image is poured onto a person. The phrase, “quite pluck down” (שמד ) is a verb consisting of the two roots “shem” (שמ ) and “measure” (מד ). Therefore, the phrase “quite pluck down” renders as “pull down by the full measure of the Spirit.”

Let us spiritually interpret this verse. When we cross over to the other side with Jesus, we are to drive out every inhabitant or spirit dwelling in us from our faces, which relates to breath. We also drive them out from the faces of those whom we reach with redemption. We must destroy false gods and all crosses that we bear outside of the cross of Jesus. We must tear down every high place that the indwellers leave behind. We do this by the full measure of the Spirit. We cannot have any high places left in our lives. We are the temple of the Holy Ghost. We are the tabernacle of the Holy Spirit. The primary root in “tabernacle” (משכנ ) is “shec” (שכ ) or the “cross.” In Lamentations 2:6, “Shec” (שכ ) occurs as “tabernacle” (שכ ). The Paleo rendering of “shec” or the “cross” is “the spirit inside.” We are not our own. We were bought with a price. Let us look at verse 53.

(53) “And ye shall dispossess the inhabitants of the land, and dwell therein: for I have given you the land to possess it.” (Numbers 33:53)

We have passed over from the world to Jesus. We are living sacrifices. Each person’s land is his or her vessel. Jesus gave it to us to possess. Let us go to verse 54.

(54) “And ye shall divide the land by lot for an inheritance among your families: and to the more ye shall give the more inheritance, and to the fewer ye shall give the less inheritance: every man's inheritance shall be in the place where his lot falleth; according to the tribes of your fathers ye shall inherit.” (Numbers 33:54) “Divide” renders as “change to newness of life.” “Lot” (גרל ) refers to us as “sojourners” (גר ). We are “gars” (גר ), like “Hagar” (הגר ). Abraham was a “gar.” We are just passing through this world. “Inheritance among your families” refers to “those who are scraped clean.” The “place” (שמ ) is “Shem” (שמ ) so it renders as “the Spirit.” We are to change to newness of life. Our families are those who are scraped clean. We go anywhere the Spirit leads. Let us look at verses 55 and 56.

(55) “But if ye will not drive out the inhabitants of the land from before you; then it shall come to pass, that those which ye let remain of them shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell.

(56) Moreover it shall come to pass, that I shall do unto you, as I thought to do unto them.” (Numbers 33:55-56) The phrase “from before you” renders as “from your faces.” “Pricks” (שכ ) consists of the same root as “beam” (שוכ/שכ ) or as “cross.” Therefore, “pricks” renders as “beams” or as “crosses.” The inhabitants become beams in our eyes. They become crosses to bear. “Vex” means to afflict or oppress. It also carries with it a forming nature. “Vex” (צרר ) shows up as “formed” (צר ) in Genesis 2:7, where God “formed” man of the dust of the ground. Consequently, “Vex” renders as “oppress with the intent of reshaping the image.”

Verse 55 is the climax. God designed our vessels to take the light and run. If we do not cast out all of the spirits that inhabit our vessels, then we will be grievously vexed. The spirits will become beams or crosses to bear. They will be in us and show up on our faces. We will not be able to see clearly because of the “beam” in our eyes. If we do not address them, they will eventually destroy us. Verse 56 says that ultimately, the LORD will do to us what he thought to do to the spirits that inhabit us. This is why Paul told us to “mortify” or “put to death” whatever remains of our earthly nature. Let us look at what Paul said in Romans 8:13. “For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.” Due to the precarious situation in the flesh, we must walk close to the Spirit, where we gain strength to overcome. Colossians 3:1-14 says that if we were raised with Christ then we should set our affections on things above. We count our lives in this world as dead. We mortify or put to death our members upon the earth. We kill all that remains from the fall. We put on the “New Creation”, which is renewed in knowledge after the image of the creator. We top it all off with agape love, which is sacrificial love. This is where the Father rises up in us as Sacrificial Love himself. We give no place to Satan through the old ways.

Summary

We began this chapter by reading the discourse given by Jesus where he confronts us with the concern that we might have a problem with how we see issues in the lives of other people. It is a beam in our eyes. As a superficial read, Jesus appears to be simply dealing with attitudes of our hearts. However, as we dig deeper, we see that the problem is spiritual. We looked at the story of Abimelech taking the city of Shechem. Abimelech clearly represents Jesus going to the Cross. Abimelech’s beam represents the cross that we bear on our shoulders. Jesus, as Abimelech, is out to swap the beam on our shoulders. Jesus’ yoke is easy and his burden is light.

We then read the instructions given by the LORD as the children of Israel prepared to pass over the Jordan. They were to cast out the inhabitants of their land. If not, the indwellers would become pricks or beams in their eyes. We are the children of Israel. We pass over the Jordan in the Ark of Jesus. When the priests stepped foot into the Jordan with the Ark, the water from above stopped. While the Ark of Jesus is in the Jordan, we have safe passage across Jordan. When we reach the other side, each person is to cast out the indwellers of his or her land. Let us review Luke 6:42 and 45 where the discussion about the beam began.

(42) “Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye.”(Luke 6:45)

(45) “A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.” (Luke 6:45)

Note in verse 42 that we are to “cast out” the beam from our eyes. This is not an analogy. It is a command from Jesus. Until we “cast out” the old inhabitants or indwellers, we cannot see clearly. They are residue from the fall. They cause us to carry a beam or a cross that we cannot bear. “Egypt” renders as “double straights” or as “two images being formed.” When we come out of Egypt one of those images must go. The wilderness experience identifies the problems and defines the process of removal. When we cross Jordan, Jesus expects us to leave the old image on the other side of Jordan. We cannot serve two masters. We are always serving one master.

Jesus’ teaching is always spiritual. When he teaches, he addresses spiritual issues. Jesus’ kingdom is not of this world. His kingdom is “in Heaven” or “in the Spirit.” Jesus speaks words that are Spirit and are life. When Jesus baptizes us in the Holy Ghost, he gives us power, love, and the mind of Christ. We have power to overcome all of the works of Satan in our lives. We have power to “cast out” devils or evil spirits. We have power to reach others and cast out devils from them. We have the agape love that Jesus bears. This is power to love sacrificially. Sacrificial love reverses the curse everywhere it goes. We can think like Jesus because we have the anointed mind of Christ. He will show us what to do in every situation. There is nothing too difficult for the LORD, only believe.

Jesus expects us to take up our crosses and follow him. No one can take up the Cross of Jesus while bearing another cross. He gives all that we need to overcome. The expectation of the Holy Spirit is that we put to death all that remains of the earthly nature and grow into the children of God that he calls us to be. No power in hell can stop us. We must choose to overcome. We can fight the fight of faith. We overcome by the blood of the lamb, the word of our testimony, and not loving our lives unto the death. Our faith works through sacrificial love. Our love compels us to scale the wall and help redeem the lost. We then remove the mote from our brother’s eye.

THE TENSES REVERSED

The Vav Conversive

When we encounter prophetic verses, we find interesting things going on with the verb tenses. Have you ever wondered why Biblical Hebrew verses often begin with the word “and?” This usually involves the “Vav Conversive.” The English conjunction “and” is the Hebrew character ‘vav (ו ). Whenever the conjunction “and” or ‘vav (ו ) precedes a verb, the tenses reverse. This is quite amazing! A verse can be completely set up for future or incomplete tense, and then, when we place the word “and” at the beginning of the verbs, the tenses instantly change to past tense. This conversive is near universal and is necessary for the natural story to fulfill. However, in the spiritual story of redemption, we do not employ the Vav Conversive until all events fulfill. The Vav Conversive is a nifty tool employed by God, which when activated reveals the natural stories as well as the stories in the fall. When we do not activate it, we reveal the spiritual story of redemption. Most of the stories in the Tanakh are prophetic in nature and speak of a time that had not yet occurred at the time of their writing. Such is the case with Elijah and Elisha. Elijah lives out key aspects of the life of Christ. Elisha represents the operation of the Church under Elijah. When we do not activate the Vav Conversive, these stories come alive with spiritual meanings that apply today. The stories dealing with Elijah and Elisha move into the “incomplete” tense when we do not activate the tense reversal.

Consider creation. The natural creation occurred in the past. Therefore, the natural creation was complete. Those same events prophesied of a New Creation to come. For this prophecy to be legal, the same text must support a future tense. The spiritual New Creation later began with a specific series of events. The New Creation continues to create every time someone comes to Jesus. They become a New Creation. For this to be legal, the same text must support an incomplete tense. This is where an event occurs, but has continuing effects. Biblical Hebrew differs from the standard “future tense” employed by most languages. Biblical Hebrew supports the “incomplete tense.” Therefore, Biblical Hebrew provides the legal backbone for the Church to operate in spiritual power right now.

Let us look closer at the mechanics of the Vav Conversive. (See Table-7 [T7]) When a verb begins without any preceding characters, it usually indicates “past tense.” Therefore, the verb “to say” (אמר ) renders as “he said” (אמר ). In an alternate context, it can render as “saying” (אמר ). When a verb begins with the character ‘yodh (י ), it signifies the future tense “he shall.” In the case of “to say” (אמר ), adding the preceding ‘yodh (י ) renders “to say” (אמר ) as “he shall say” (יאמר ). Up to this point, everything is straightforward. Now, let us add the conjunction “and”, which is the Hebrew ‘vav (ו ). The word “he shall say” (יאמר ) then becomes “and he shall say” (ויאמר ). Therefore, the preceding ‘yodh and ‘vav combination (וי ) simply means “and he shall.” This is how the text reads in straightforward reading. The 2nd pass, which is spiritual redemption, reads this way.

In the natural account, as well as in the spiritual account of the fall, the tenses reverse when we encounter the preceding ‘vav (ו ). The phrase “and he shall say” (ויאמר ) becomes “and he said.” Translators apply this Vav Conversive rule in the vast majority of its occurrences. Both the Apostle John and Jesus gave us some clues regarding how to catch this change. Let us look at what Jesus said in Matthew 5.

”For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.” (Matthew 5:18)

In this passage, Jesus referred to the two smallest Hebrew characters “jot” and “tittle.” The “jot” is the Greek word “iota”, which directly corresponds to the Hebrew character ‘yodh (י ). The ‘yodh is the smallest Hebrew character. The Greek word “tittle” refers to a Hebrew character that is hair like with a protruding apex. The ‘vav (ו ) is the second smallest Hebrew character and is shaped like a hair containing the apex. To this day most believe that the tittle refers to the hair like brush marks or embellishments used by the scribes. Jesus had no such concern. Embellishments do not affect Scripture. The “jot” and “tittle” refer to the “Yodh (י )” and “Vav (ו ).” Jesus told us that the ‘yodh and ‘vav together at the beginning of the verb represent the “incomplete” tense until all is fulfilled. Jesus’ ministry was “incomplete” so, the prophetic verses needed to operate in the “incomplete” tense until all is fulfilled. The Church’s ministry is not complete so we operate in the power of the Spirit in the “incomplete” tense. When all is fulfilled, then the Vav Conversive will apply and the prophetic verses will move to past tense. This makes our ministry spiritually legal. The spiritual context of redemption is just as valid as the natural context, as stated by Paul in 1Corinthians 15:46. Let us look at that verse.

“Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.” (1 Corinthians 15:46)

Through many of his statements, Paul testified to his knowledge of the existence of the spiritual context of redemption within Scripture. In this verse, Paul clearly spells out that the spiritual contexts become visible after the natural events paint the picture. Once we come to understand the spiritual realm then there is no going back to the weak and beggarly elements. The things that are seen were not made by things which to appear, as recorded in Hebrews 11:3.

“Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.” (Hebrews 11:3)

We see here that by faith we see into the spiritual realm. By faith, we understand that the word of God framed the things seen from things unseen. By faith, we see the natural account of creation and realize that the realm of the spiritual existed before the natural world. Let us look at another reference to this truth.

“For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse.” (Romans 1:20) This passage testifies to the fact that we see the invisible things through the natural things that God created. Additionally, we see God’s eternal power and Godhead through the same natural things. In the same way, we see the spiritual truths played out through the natural lives of people in the Scripture. The natural events clue us in to the spiritual events. This is why Paul said that the natural comes first and then the spiritual. The spiritual realm existed before the natural. We use the natural to find our way back to the spiritual. This is why the LORD told Jeremiah, “Before I formed the in the belly I knew thee.…” (Jeremiah 1:5) The LORD knew us before conception in the womb. We must open our spiritual eyes and take hold of the Holy Spirit. We must stop looking at everything carnally, through the eyes of the natural man. We are New Creations. We are spiritual beings. We must live in the Spirit. We must walk in the Spirit. We must think in the Spirit.

The natural story reveals the all-knowing, all-seeing, and all-powerful hand of God. Every event, every person, every name, and every timeline reflect the details of the spiritual fall and of spiritual redemption. He neatly sealed it all within the natural story. Who is this Majestic Creator who comes down to commune with mere man?

Now, let us go back into the Tanakh and review a prophetic story. The story is of Abimelech conquering Shechem. We address part of this story in detail in the previous chapter, so we will focus on two verses here.

(48) “And Abimelech gat him up to mount Zalmon, he and all the people that were with him; and Abimelech took an axe in his hand, and cut down a bough from the trees, and took it, and laid it on his shoulder, and said unto the people that were with him, What ye have seen me do, make haste, and do as I have done.

(49) And all the people likewise cut down every man his bough, and followed Abimelech, and put them to the hold, and set the hold on fire upon them; so that all the men of the tower of Shechem died also, about a thousand men and women.” (Judges 9:48:49) In redemption, these two verses clearly speak of Jesus going to the Cross. Jesus as Abimelech takes up his beam or Cross and goes up to the wall of the city, where he redeems mankind. Jesus then tells us to do likewise. Let us focus on one word in the story, where we will analyze the tense reversal, thus revealing the prophetic nature to the verse. It is the word “said” in verse 48. This is the word “to say.” “To say” is the word that we used as an example in our analysis of the Vav Conversive. In verse 48, Abimelech “said” unto his followers that they were to do as they had seen him do, which was to take up their bough or Cross. Within this verse, the phrase “and said” alerts us to the presence of a tense reversal because of the word “and.” The phrase “and said” (ויאמר ) includes the preceding “yodh” (י ) and “vav” (ו ), which are the “jot” (י ) and “tittle” (ו ). Let us recall that Jesus said “…one jot or one tittle shall in no wise pass from the law, till all be fulfilled” in Matthew 5:18. Therefore, we do not employ the tense reversal until all is spiritually fulfilled.

In the natural historical story, Abimelech “said” for them to take up their bough and follow him. In the spiritual story of redemption, Jesus “will say” to us, or “will tell” each of us to take up his or her cross and follow him. Once Jesus goes to the Cross, he then “tells” us, or “says” unto each of us to take up his or her cross and follow him. When all is fulfilled, Jesus then “said” to us, or “told” us, to take up our crosses. These tense changes are all legal within the Hebrew text. This is legal Spiritual Biblical Hebrew. Thousands and thousands of verses follow this same pattern. The Scripture is alive. It breathes. We live by the word of his power. If these tenses were not elastic, we would not be alive right now. We would have found our end at the garden’s gate.

CLOSING THOUGHTS

As we close out this book, let us imagine the awesomeness of God. He holds everything together by the word of his power. His ways are past finding out. In his infinite intelligence, he revealed his plan for the recovering of his lover from the garden, within every word recorded in Scripture. Every word tells three stories at once. Every event in the life of every person contributes to the plan in perfect detail. He was present in every event ensuring that the story portrayed the hidden spiritual truths. This level of involvement only exists with the Creator himself. He truly is omniscient. He truly is omnipotent. He truly is omnipresent. Let us bow before this awesome God.

What can man say about the Creator of the universe? Who is this lover of our souls? How can it be that he is Sacrificial Love himself? Why would the Majestic One of Heaven come down to dwell in the tents of mere men? When will we really understand this God of all intelligence? Where does he reveal himself?

(1) “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,

(2) Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds.” (Hebrews 1:1-2)

He reveals himself through his Son.

“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” (John 3:16)

We are those sheep that Satan took from the garden. The LORD knew us before we were in our mothers’ wombs. God himself is here to take us home. His name is Jesus. We have one shot at this. There is no other way. Satan came to us, abused us, and then hated us as with Tamar. Jesus came to us, died for us, and he still loves us. He lost his lover in the garden. Let us return to the lover of our souls. Let us then allow his Spirit to work is perfect work in us. Let us then yoke up with his Spirit and walk backward, where we cover the nakedness of all those around us. Let us call upon our Father, who will make us “Sacrificial Love Personified.” The Father will then work through us, where he will make his son’s enemies his footstool.

שלום בארן יהושע

“Peace” in the Ark of Jesus

APPENDIX-1 TABLES

Table 1: Hebrew Alphabet

Table 2: Hebrew characters with spiritual renderings

Table 3: Fruit of the Spirit

Table 4: The Commands of Love

Table 5: The Commands of Love spiritually rendered

Table 6: The Eyes

Table 7: The Vav Conversive – Tenses Reversed

Table 8A: Uses of Shem in text (Items 1-11)

Table 8B: Uses of Shem in text (Items 12-21)

Table 9A: Uses of Shem spiritually rendered (Items 1-11)

Table 9B: Uses of Shem spiritually rendered (Items 12-21)

Table 1 contains the twenty-two characters of the Hebrew alphabet. The Table displays them in modern block form.

Table 2 contains selected Hebrew characters with their associated spiritual renderings. The renderings apply to both the spiritual context of the fall and the spiritual context of redemption.

Table 3 contains the “Fruit of the Spirit.” The word blossom consists of two roots. They are “fruit” and “spirit”, thus, “Fruit of the Spirit.”

Table 4 shows the growth of the character or root “Tsade.” In this table, we see that Aaron’s rod bloomed blossoms. Both words contain the double ‘Tsade. The fringes on the borders of the garments also contains the double ‘Tsade. Additionally, the pot that contains the manna contains the double ‘Tsade. “Tsade” grows into the tree of the two great commands of love. Table 5 displays the spiritual renderings.

Table 5 shows the spiritual renderings to Table 4. The index numbers match line-for-line with Table 4. The root “Tsade” grows into the tree of the two great commands of love. The character ‘tov was originally a cross. It is always a cross in spiritual renderings. The Cross of Jesus validates the two great commands of love.

Table 6 compares the various words that derive from the root related to eyes. Whenever the root does not contain the ‘vav then the word relates to humility. When a Hebrew word contains the ‘vav between two root characters it represents a spirited form of the word. This indicates the involvement of something spiritual. The word “eyes” contains the ‘yodh indicating that the eyes are caused to choose one way or the other. It also represents the price to be paid for the cause in the eyes.

Table 7 shows the proper use of the verb tenses. It also shows the application of a tense reversal called the “Vav Conversive.” Translators employed this to reverse the tenses, thereby affording the fulfillment of the natural stories. Hebrew contains the ability to reverse tenses. Jesus confirmed this in Matthew 5:18, where told us that the “jot” and “tittle” shall not pass away, signifying past tense, until all be fulfilled.

Table 8A provides the as translated text for the use of Shem. Table 9A provides the spiritual renderings. Both tables list items 1 through 11. They match line-for-line.

Table 8B provides the as translated text for the use of Shem. Table 9B provides the spiritual renderings. Both tables list items 12 through 21. They match line-for-line.

Table 9A provides the spiritual renderings for the use of Shem. Table 8A provides the as translated text of the same references. Both tables list items 1 through 11. They match line-for-line.

Table 9B provides the spiritual renderings for the use of Shem. Table 8B provides the as translated text of the same references. Both tables list items 12 through 21. They match line-for-line.

Table of Contents

Copyright

Dedication

THE TESTIMONIES

THREE STORIES IN ONE

THE HOLY SPIRIT

CHRIST IN YOU

THE ORIGINAL SIN

CALLED BY MY NAME

THE NAME OF THE LORD

THE HOLY NAME

THE ANOINTING OIL

SAMUEL: THE LEFT HAND

JACOB AND THE SHEEP

THE BEAM IN YOUR EYE

THE TENSES REVERSED

CLOSING THOUGHTS

APPENDIX-1 TABLES

Table of Contents

Copyright

Dedication

THE TESTIMONIES

THREE STORIES IN ONE

THE HOLY SPIRIT

CHRIST IN YOU

THE ORIGINAL SIN

CALLED BY MY NAME

THE NAME OF THE LORD

THE HOLY NAME

THE ANOINTING OIL

SAMUEL: THE LEFT HAND

JACOB AND THE SHEEP

THE BEAM IN YOUR EYE

THE TENSES REVERSED

CLOSING THOUGHTS

APPENDIX-1 TABLES