As you look over this text it has to be asked, in fact, it must be asked, "Why would God Who dictated His scripture to His servant Moses 'letter by letter' - as Jewish faithful assert’ – do so in such a way, that with nothing more than a simple 'box alignment' of the text, core Christian doctrines instantly become clearly visible – so much so, that they seem to jump right off the page in the sight of even the most casual observer?
Here's the text:
At the center of the Christian faith is the person
of Yeshua, i.e., Jesus and here in the ‘box aligned text’ is His Name centrally located. Now, for the benefit of all readers who may not know, this particular passage has been understood to be pointing to the Person of Yeshua, Jesus, - hence the finding the name of Yeshua encrypted into it is highly relevant.
The contextual theme of Genesis 22: 15-16 is God swearing His Mighty Oath to Abraham. Obviously the question begged by this theme is ‘what Name does God invoke’ when He swears His oath to Abraham?’ After all, as the sages teach, when God made the promise to Abraham, since He could swear by no one greater, He swore by Himself, saying, I will surely bless you, and I will surely multiply you.
Surprisingly, these two verses reveals this hidden Name to be Yeshua – ישוע – and identifies Yeshua to be the person of Messiah.
The Whole Story: The Akedat Yitzchak עקידת יצחק
Akedat Yitzchak עקידת יצחק – The Binding of Isaac, is a powerful story. It is a story of faith tested past endurance and rewards beyond conceivability. Some refer to this story as the story of the ‘Sacrifice of Abraham’, others as ‘The Sacrifice of Isaac’. The Jews refer to this story by the title Akedat Yitzchak עקידת יצחק – The Binding of Isaac.
Wholly contained within Genesis 22 vs. 1–15, the Akedat Yitzchak עקידת יצחק is the story in which God asks Abraham to sacrifice His beloved son Isaac upon Mount Moriah.[1] Seemingly an exclusively, old Testament story, one who knows the New Testament story of the crucifixion need not ‘stretch too far’ to immediately grasp the connecting themes between the Akedat Yitzchak עקידת יצחק – The Binding of Isaac and the story of the atoning sacrifice of Yeshua.
Although Jewish faithful protest, saying, there is no connection to Yeshua in these verses they nevertheless must concede there are many messianic implications in the text.
Before going much further into what God has layered in on top of the straight read of the story, let’s look at the story itself since the primary Jewish rule of scriptural exegesis is: ‘when reading at the ‘pashat level’ – which is called the ‘straight read or the literal text’ by the Jewish commentators – one is experiencing the sense and context of the passage and this sets the backdrop for any deeper commentary or extrapolation i.e., exegesis of the text.
In other words all commentaries, all analogies and all exegetical discussion MUST in some sense have relevance to the text being read.
Again, the Akedat is the story of how Abraham was tested by God to offer his beloved son, Isaac, as a whole burnt, ‘sacrificial’ offering upon the rocky peak of Mount Moriah[2]. Abraham bound the wood to be burned in the sacrifice upon the back of his son and then had him bear its weight up to the place of sacrifice. At the last moment, God stops Abraham from going through with the sacrifice and provides a substitute sacrifice, i.e., a sheep which is caught in a thorn thicket by its horns. Abraham now gives a name to the place where all this happens. The text says:
וַיִּקְרָא אַבְרָהָם שֵֽׁם־הַמָּקֹום הַהוּא יְהוָה יִרְאֶה אֲשֶׁר יֵאָמֵר הַיֹּום בְּהַר יְהוָה יֵרָאֶֽה׃
And Abraham called the name of that place Jehovahjireh: as it is said [to] this day, In the mount of the LORD it shall be seen. Gen. 22:14
The key to this text is found in the phrase ‘it shall be seen’ – יֵרָאֶֽה taken from the primitive Hebrew root word ra-ah – רָאָה.
Ra-ah, ‘to see’, is not usually understood to be a stand alone phrase, it usually refers to something it effectively says ‘there is something to see’. In the context of Genesis 22:14, that which is seen is the ‘deliverance of God which has come unto the house of Abraham’. Abrahams statement had little bearing upon what had just happened, i.e., a substitute offering is provided by God Himself. If this were not the case then the text would read ‘In the mount of the Lord it was seen’. But the text does not say this, instead it has a future reference and is to be taken as a prophetic utterance of the future redemption of nation which Abrahams son Isaac is to ‘father’. God Himself will provide ‘that miraculous future sacrifice, and of course we understand this future sacrifice to be the person of Yeshua. God has clearly revealed this interpretation in the following box aligned text.
There is a considerable amount of detail in this revelation so I’ll present it a piece at a time. First, a cross pattern immediately is seen. This pattern can be formed by connecting the letters which spell the name Yeshu, Jesus ישו with the letters which spell the word, sheep or lamb שה ( the encryption method seen here is a simple reversed ELS pattern having a ‘thirty’[3] skip on the name Yeshu - ישו and a simple reverse and forward skip of two for the word lamb - שה). Interestingly the point of connectivity of the Name Yeshu and the word lamb is the letter shin – ש. Indeed, the text itself presents the Name Yeshu first proceeding forth from God’s Most Holy Name YHVH – יהוה. [4] God further drives home the point that Yeshu is He Who will be the future fulfillment of Abraham’s prophetic utterance by by twice more encrypting Yeshu’s Name into the text. The pattern is seen as an x marks the spot pattern and also is an ELS pattern both Forward and reversed of a skip 9.
Before we move onto the next couple of startling revelations I’d like to point out God again is identifying the Name Yeshu with the phrase Jewish faithful accord to God Alone, i.e., HaShem.[5] Here is how this revelation is laid out. First
Notice the mirrored text found in the cross bar of the ‘box aligned text’. The pattern is not an ELS pattern. This means a Bible code program would never uncover it in the text. One may start at either end of the cross bar at the letter Hey. This is place holder zero. Count two places over to the shin then count one more place over. The pattern is 0,2,1. and can be read in either direction.
In a similar fashion, the phrase HaShem is revealed to be identified with the Name Yeshu via a non-ELS pattern as follows.
Simply start at the letter hey (circled) go up one row, over two letters, then over one more letter. Again this can be done from either direction. It appears God wants all of us to take particular note that Yeshu is to be identified with the title HaShem. And since this is the case and that the phrase HaShem UNDERSTOOD by pious Jews everywhere to be God, then it’s a safe conclusion, God is revealing Yeshu to be God. The next verse becomes increasing pointed in this direction.
[1] The Name מוריה, Mōriyyā means, "ordained or considered by God” and is the name given to the mountain range intended to be the place for sacrifice of Isaac to occur. As it happens, it is also the place where the temple of Solomon is located.Wiki. October 21, 2001 Therefore, Moriah is location of Golgotha as well – the Place of the crucifixion. The teaching is, Yeshua was crucified just outside of the temple area.
[2] Mount Moriah is the location of present day Jerusalem
[3] The number thirty is a clear reference to Yeshu who was betrayed for the price of thirty pieces of silver cf. Zech.11:13
[4] As previously discussed in this book the importance of the letter shin in Jewish mystical theology certainly can be seen as applying to the Person of Yeshu(a) .
“The secret of the shin is "the flame bound to the coal [Divine Essence]." A simmering coal actually possesses an invisible flame within it, which emerges and ascends from the surface of the coal when the coal is blown upon. One of the meanings of the word shin in Hebrew is shinui, "change." The coal symbolizes changeless essence, this is the secret of the verse: "I am God, I have not changed." Meaning, that relative to God's Essence absolutely no change has occurred from before Creation to after Creation.
The inner flame is the ‘paradoxical latent presence of the power of change’ within the changeless. The outer flame of the shin is continuously in a state of motion and change.” Gal Einai Website
[5] This is a topic covered in several other places in this book. The phrase HaShem is an euphemism for God’s Names which Jews hesitate pronouncing due to religious zeal.
No comments:
Post a Comment