Part 2 Yah tabernacles in flesh

*PART 2: YAH TABERNACLES IN FLESH*

*Yah is Become Salvation, to Do Thy Will and to Reveal Himself to His People*

> Yah is my strength and song, and he is become my salvation [Yeshua ( ישוע )], he is my Elohym (Elohi), and I will prepare him an habitation... Exodus 15:2

The key phrase is this:

*Yah is become Yeshua ( יה לישועה ).*

The Hebrew word for salvation is Y'shuah ( ישועה ) which is feminine. Is "Salvation" here just a verb describing what Yah does for us? Or is it a Name?

Both. But much more is being said here.

>...he is my Elohym, and I will prepare him an habitation...

The word for "prepare an habitation" is ANVEHU ( אנוהו ) from NAVAH ( נוה ) - a home, with the idea of a resting place, a place where you feel at home. [See note #4]

In this context it is AN'VE-HU ( אנוהו ) - first person imperfect, causative. It means I will cause a habitation to be made for Him. Someone is causing a literal habitation to be made for Yah who has become Salvation.[Yeshua]

When Yah tabernacles among His people, they will praise and laud Him, making Yah feel at home, welcoming Yah home. [See note #5]

Moses did build the Tabernacle where the Spirit of Yah could dwell. But neither the Tabernacle, nor the later Temples, proved permanent. They were destroyed for the sins of the people.

On account of this, Yah had a bodily Sanctuary prepared for Him. For His habitation was His own mortal body, as it is written:

>...Destroy this temple, and in three days I will raise it up. But he spake of the temple of his body. John 2:19,21

Moses confirms this understanding, because he writes in the next verse:

> Yehowah is a man of war... Exodus 15:3

The word for man here is IISH ( איש ), not GEBER ( גבר - mighty man) or ADAM ( אדם - mankind). Gesenius derives IISH from the unused root ANASH ( אנש ) - to be weak, sick, frail, mortal, the same root that gives us ENOSH ( אנוש ) - incurable mortal man. The modern theory that IISH comes from YESH ( יש ) - to be extant - robs IISH of its weakness. But scripture keeps the weakness: Lo IISH El (God is not a mortal man) Numbers 23:19. So Exodus 15:3 is prophetic: Yehowah who is not a mortal man, will become a mortal man of war. How? By being clothed with a body.

Yet Yehowah is omnipresent. How can Yehowah become a man? Divinity can never become humanity. But divinity can *clothe Himself in humanity*, and by this means tabernacle among His people.

*A Body Prepared - A Body Clothed*

This is where Psalm 40 and Hebrews 10 open the mystery.

> Sacrifice and offering thou didst not desire; mine ears hast thou opened. Psalm 40:7 [40:6 Eng][dug]

Hebrew:

*AZNAYIM ( אזנים ) KARIYTA ( כרית ) LI ( לי )* - "Ears you have dug / hollowed for me."

KARAH ( כרה ) is not RATSA ( רצע ). RATSA ( רצע ) is the verb used in Exodus 21:6 - to bore through the ear of the servant with an awl at the doorpost.

KARAH ( כרה ) means to dig, to excavate, to make a hollow cavity, as one digs a well.

But both verbs teach the same truth.

In Hebrew thought, to uncover the ear is to reveal:

*GALAH OZEN ( גלה אוזן )* = to uncover an ear = to reveal. 1 Sam 9:15.

*KARAH OZEN ( כרה אוזן )* = to dig open an ear = to create a capacity to receive revelation and obey.

Why would a servant let his ear be bored through?

> "I love my master... I will not go out free." Exodus 21:5

He gives his body forever to serve.

So David as the Messiah speaks as that Servant: "You have dug open ears for me - made me a hearer - so I can give my body forever."

That is why the 70 Jewish translators in Alexandria translated the _meaning_ not just the letters:

LXX: *SOMA DE KATERTISO MOI ( σωμα δε κατηρτισω μοι )* = But a body you have prepared / fitted for me.

If you have dug ears that can hear, you need a body to do the will with.

The Peshitta, in Aramaic, makes it even clearer for our theme:

Hebrews 10:5 Peshitta: *PAGRA LBISHTANI ( ܦܓܪܐ ܠܒܫܬܢܝ )* = *With a body you have clothed me.*

Not just prepared. Clothed. As one puts on a Tabernacle. As Yah puts on flesh to dwell with us.

Targum on Psalm 40:7 keeps the Hebrew but adds the purpose: "you have scooped out ears for me *to hear your redemption (purkanak)*."

*The Revealing is Twofold*

This digging of the ear, this clothing with a body, has two purposes. This is the twofold revealing:

*1. To do Thy will.*

> Then said I, Lo, I come: in the volume of the book it is written of me, I delight to do thy will, O my Elohym. Psalm 40:8-9

The body is prepared so Yah can be a priestly servant unto Yehowah and act as Mediator. As it is written:

> Yehowah hath sworn, and will not repent, Thou art a priest for ever after the order of Melchi-zedek. Psalm 110:4

Yah needed a body to serve with. Numbers 18:7 - the priest serves at the altar and behind the veil. So Yah had a body prepared to serve Yehowah on behalf of His children.

*2. To reveal Myself to My people.*

The same body that does the Father's will is the body that reveals the Father to His children.

As it is written:

> And he shall be for a sanctuary [MIKDASH ( מקדש )]; and for a stone of stumbling and for a rock of offense to both the houses of Israel... Isaiah 8:14

The body of Yah is His Sanctuary through which He has appeared to His people.

> Behold, I and the children whom Yehowah hath given me are for signs and for wonders in Israel... Isaiah 8:18

It is the Sanctuary or body of Yah that causes the non-believing Jews to stumble and Israel to be divided. The Jews reject that Yah could come in flesh. The believers in Messiah, who are predominantly from northern Israel, cannot agree among themselves how to explain how Elohym, even Yah, came in flesh.

It is this mystery that divides the Trinitarians from the Twinitarians and the oneness people. [See note #7]

But the unbiased Hebrew Scriptures reveal both sides at once:

*Yehowah prepared a bodily Sanctuary for Yah to dwell in.*

Why?

So Yah Yeshua could be a sign and wonder in Israel - to do the will of Yehowah as Priest, and to reveal Yehowah to His children forever, so they can dwell with Him forever.

> And she shall bring forth a Son, and thou shalt call his name Yeshua: for he shall save his people from their sins. Matthew 1:21

After revealing the distinction between Yah and Yehowah - that Yehowah prepared a Sanctuary for Yah to be our Salvation - Moses then reveals the oneness:[Yeshua]

> Thy right hand, O Yehowah, is become glorious in power; thy right hand, O Yehowah, hath dashed in pieces the enemy. Exodus 15:6

Yah is the right hand of Yehowah, by which Yehowah performed all these things.

> Thou stretchedst out thy right hand, the earth swallowed them. Exodus 15:12

Yah is the right hand stretched out to the earth.

>...by the greatness of thine arm they shall be as still as a stone. Exodus 15:16

Yah is the arm of Yehowah by which Yehowah extends His power to the earth.

This entire context proclaims how the omnipresent Yehowah became a man of war [Exodus 15:3] - by revealing that Yehowah extended His right hand to the earth. And the right hand was clothed with a mortal body.

And that right hand is Yah who is become Yeshua - Master Yah (Mar-Yah) is Salvation.

Here is the Appendix for the end of Part 2 - with references kept in:

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*APPENDIX TO PART 2: IISH - YEHOWAH AS A MORTAL MAN OF WAR*

*Exodus 15:3*

> Yehowah IISH ( איש ) Milchamah, Yehowah Shemo.

The standard translation "The LORD is a man of war" hides what kind of man.

There are four main Hebrew words for man, each with a different shade:

- *ADAM ( אדם )* = man as earthy, from ADAMAH, mankind as a species - Gen 1:27 male and female He created them ADAM.

- *ENOSH ( אנוש )* = man as frail, incurably sick, mortal. Occurs 42 times. From ANASH ( אנש ).

- *GEBER ( גבר )* = man as mighty, strong, warrior-like, able to fight. Occurs 68 times.

- *IISH ( איש )* = man as an individual male, husband, adult male. Occurs 2180 times in MT, plus ∼500 more in Dead Sea Scrolls. Only 3 times in plural in OT: Psalm 141:4; Proverbs 8:4; Isaiah 53:3. Used also of male animals, Gen 7:2. Feminine form is ISHSHAH ( אשה ) - woman. 0bd8

Where does IISH come from?

Two theories:

*1. Modern theory: from YESH ( יש ) = to be extant, to exist.* Thus IISH = the existing one. This removes all weakness.

*2. Older / Gesenius theory: from ANASH ( אנש ) / NASH ( נש ) = to be weak, sick, frail, wounded.*

Gesenius Hebrew-Chaldee Lexicon and Strong's give:

> ANASH ( אנש ) - Strong's H605 - a primitive root; to be frail, feeble, or figuratively melancholy: desperate, incurable, sick, woeful. Outline: to be weak, sick, frail. Qal passive participle ANUSH - incurable of wound, sickness. Niphal - to be sick, of child. 2693

> ISHSHAH ( אשה ) appears to be a feminine form of IISH ( איש ) "man, husband, male" Strong's #376, in turn probably contracted from ENOSH ( אנוש ) "man" Strong's #582. Many modern Hebraists prefer to see the two words as unrelated... The preferred root is ANASH ( אנש ) Strong's #605 meaning weak, sick, wounded some would apply this weakness to woman and if applied to man in the sense of mortality. 1755

> Others point to Arabic and Ugaritic similar root verb meaning friendly, social emphasising man as a social being. At man's creation his mortality, physical or spiritual weakness was not yet paramount, however woman was made by the wounding of man, the taking of his rib or side, making him weaker. Another proposed root for man at least is USH ( אוש ) or ASHASH ( אשש ) from idea of pressed or compound strength, further contrasting with idea of weakness in woman 1755

Gesenius treats IISH as from the unused root ANASH - man in his mortality.

Why does this matter?

Because scripture itself contrasts IISH with El (God):

> Lo IISH El vi-chazev, u-VEN-ADAM vi-yitnecham. Numbers 23:19

> God is not a mortal man (IISH) that He should lie, nor a son of Adam (BEN-ADAM) that He should repent.

IISH is not neutral "person." IISH is mortal vs. Divine.

*Exodus 15:3 in that light:*

> Yehowah IISH Milchamah - Yehowah is a MORTAL MAN of war.

If IISH just means "existing one" this is poetry. If IISH means mortal, weak, frail man who can be sick and die, this is prophecy.

Gill's Notes saw it:

> The Lord is a man of war, which has respect to the future incarnation of Christ, for as yet he was not really man; though it was purposed, covenanted, agreed to, and prophesied of, that he should, as he after was; not a mere man, as appears by the following clause: a man of war; or a warrior... 718f

Yehowah who is not an IISH will become an IISH of war.

How?

> SOMA DE KATERTISO MOI - But a body hast thou prepared me. LXX Psalm 39:7; Hebrews 10:5

> PAGRA LBISHTANI ( ܦܓܪܐ ܠܒܫܬܢܝ ) - With a body hast thou clothed me. Peshitta Hebrews 10:5 7720

He takes the root ANASH upon Himself - weak, frail, sick - so He can be:

> IISH makhovot vi-yidua choli - A mortal man of sorrows and acquainted with sickness. Isaiah 53:3

IISH of sorrows in Isaiah 53:3 is the same IISH of war in Exodus 15:3.

The Mortal Man of War becomes the Mortal Man of Sorrows, so we can stand before Master Yah (Mar-Yah).