Let us agree: In keeping with the the theme of this
section and the context of the passage it is obvious ONE of the themes which
emerges is the theme of G-d swearing His Mighty Oath to Abraham ... this begs
the question, " by what name does G-d swear" The rest of
what follows answers this question in a most surprising way.
Note the use of the word Hashem 
. The word
HaShem is used by pious Jews to avoid pronouncing any of the Names of G-d thereby reducing
the risk of profaning His Holy Name. They substitute the title HaShem instead.
The word Hashem means 'the Name'; and, as used by Pious Jewish faithful, it refers only to
G-d's Name. It is amazing that in the Bible the word HaShem is never used this
way. The patriarchs referred to G-d using any one of His 72 Holy Names they never
referred to Him as HaShem. Yet here in our layout we find the word HaShem being clearly
spelled out, no less than 4 times. (see below).
Simple observation reveals in each of its four
occurrences the first letter of the title HaShem, the letter hey 
, is seen to be shared and
connected with one of the two Names of G-d which are found in the passage. Three
times 'HaShem' proceeds from the most ineffable name ,
, ( the not spoken Name of G-d )
and one time from the name given to Moses, 'I Am', 
. The two names mentioned
are highlighted below.
It seems quite appropriate as well as
astounding to observe the interconnection of the Divine Names with the word HaShem.
After all the current usage does substitute the former with the latter. However as
mentioned before, 'in the Bible the word HaShem is never used this way'. So what can
it's presence in the text mean?
As will shortly be revealed, its presence in
this text is more astounding than could ever be imagined.
Returning to the text we see an intersecting of the word HaShem which means 'the Name'
with the scripture phrase '..by myself I have sworn' and a third name which appears
running through the middle of the intersecting elements. This name is Yeshua which is
Hebrew for Jesus. And it is His name over which the title HaShem crosses forming a pattern
which repeats itself in several other passages. I call this pattern the 'x marks the
spot pattern'.
There can be no other interpretation of this
passage. Yeshua is He Who is the One Who swears an oath to Abraham. He is the One
Who is referred to as HaShem.
The following image makes thing look a
little clearer.
For most Jewish readers this is astounding.
We're not inventing anything here... this is the text and what you see is
real. Moreover, this is but one of dozens of such startling texts. So you
can't chalk this up to coincidence.
If you can work statistics please feel free to
write and comment. But don't do it now - there is still much, much more.
X marks the spot at the letter shin
The conclusions drawn thus far as surprising as they may be are
supported by teachings found in the Jewish mystical tradition. It asserts, "The
secret of the shin is "the flame [Divine Revelation] 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. "
Hence is witnessed that mysterious unity which is Divinity.
1. The changeless coal which is impassible without which none else can exist.
2. The hidden flame, a dark fire, ignited and burning within the changeless coal
producing the heat and thus manifesting within itself and to itself, in eternal secret,
the changeless essence.
3. The everlasting breath blowing upon the changless essence thereby bringing
forth from eternal dark fire the perceptable flame.
The Chapter "From beside Dark Fire I will Appoint"
discusses this revelation more fully.
Next, through Jewish eyes, we'll continue to
look deeper into the hidden things of HaShem.
"My Name is appointed in G-d"
This small text block above again speaks to
the theme of this study. HaShem tells us His Name was appointed in G-d. And
that G-d wants HaShems name to be known today can certainly be inferred by this next
graphic.
Also inferred is 'it is Yeshua's Name which is
to be renewed'. Certainly Yeshua's Name is one which needs to be renewed within
Judaism.
The following will demonstrate Yeshua to be
King Messiah.
Here are two ways we can parse the diagonal
text.
That one sheep that became a mountain.
That one sheep that was from that river.
The first reference has significance to Jews
who understand this passage to refer to King Messiah.
Zech. 4:7
The messianic reference is to be found in the
Rabbinical source ' Yalkut' which comments about the one who becomes the great
mountain explaining the phrase 'Who art thou O great mountain?' as follows:
"This refers to King Messiah. And
why does he call him the great mountain.... because he is greater than the patriarchs, as
it is said, "My servant shall be high and lifted up, and lofty exceedingly, - He will
be higher than Abraham, lifted up above Moses, loftier than the ministering angles"
According to the Jewish interpreters, Yalkut' ii
571 (13th. c. ) Katav Publishing House, 1969, Vol.2, p.9.
The King Messiah passage is found in Midrash Tanhuma to
Genesis (perhaps 9th c.), ed. John T. Townsend (Hoboken, NJ: Ktav, 1989), p. 166.
The 'servant lifted up' reference quoted in Yalkut is of
course found in Is.52-53.
It's commonly maintained that Isaiah 53 was never
considered messianic by rabbis and Jewish sages. Sometimes the statement is phrased as,
"Judaism teaches" that Isaiah 53 refers to the nation of Israel.
The fact is that Isaiah 53 (more precisely, 52:13 to 53:12)
has been interpreted in messianic terms by a wide variety of Jewish commentators over a
long period of time. Other interpretations have certainly been offered, including the view
first popularized by Rashi in medieval times that the prophet speaks of the nation of
Israel. Nevertheless the messianic interpretation has a long history in Jewish Bible
exegesis, as shown by the quotations below.
Rabbi Moshe Alshekh (El-Sheikh) of Sefad (16th c.)
I may remark, then, that our Rabbis with one voice accept
and affirm the opinion that the prophet is speaking of the King Messiah, and we ourselves
also adhere to the same view.
Driver and Neubauer, p. 258.
R. Elijah de Vidas (16th c.)
Since the Messiah bears our iniquities which produce the
effect of His being bruised, it follows that whoso will not admit that the Messiah thus
suffers for our iniquities, must endure and suffer for them himself.
Driver and Neubauer, p. 331.
In connection with the idea of
'the Messiah as the suffering servant' I find the following graphic compelling in that in
the diagonal text we can clearly see the term guilt offering which is exactly the purpose
of the offering of the sheep or lamb on Yom Kippur.
.And so, this opens the second parsing of
the diagonal phrase
That one sheep that was from that river.
This rendering speaks to new covenant
believers through the saying of John the baptizer who proclaimed 'behold the lamb of G-d
who takes away the sins of the world'.
In either parsing the use of the word sheep is
noteworthy. As the sheep it is which carries the sin of the world making atonement
and reconciling makind to the H-ly G-d.
page construction is underway from
this point forward
Come back often and see what's next
if you'd like to comment or correct any
errors
please email to
John Boylan jfb180@yahoo.com Thank you
Additional material is below it should give
you some idea where I am going with this page
