Post 32. Alignment E: An Alignment That Identifies the Son (the Word), the Angel of the Lord, and the Holy Spirit (The Creation, Volume I: Chapter 7, Subhead 3)

Alignment E:  An alignment That Identifies the Son (the Word), the angel of the Lord, and the Holy Spirit (Post 32. CVIC7S3)

As noted in the previous post, Post 31, a fifth alignment is present in the inspired source, “Jewish High Priest” (Figure 22).  This alignment, alignment E, originates at point E1, located at the mouth of the high priest; proceeds to point E2, located at the end of the thumb of the left hand of the high priest; and terminates at point E3, located at an adjacent feature that is part of the chain held in the left hand of the high priest.  Points E1, E2, and E3 of alignment E, it is believed, symbolize the Son (the Word), the angel of the Lord, and the Holy Spirit, respectively. 

 Figure 22. The inspired source, "Jewish
High Priest" (Figure 22), and alignments
A, B, C, D, and E. Click on the picture to
enlarge.

Figure 23. The inspired source, "Jewish
High Priest" (Figure 23), which is the same 
inspired source that is depicted in Figures
11, 12, 22, 25, and 26, with alignments and
highlighting not drawn for better viewing of
the features of the inspired source.  Click on
the picture to enlarge. 

 In this context, point E1, located at the mouth of the high priest, is believed to identify the Son (the Word), the second Person of the Triune Godhead.  It is interesting to note that Jesus Christ, who, at the present time is one with the Son (the Word); and, therefore, is the incarnate Son of God, is depicted, metaphorically, in Rev. 19:15 as having a sword originating from his mouth at the time of his second advent.  Rev. 19:15 states:

                          30  And out of his mouth goeth a sharp sword, that
                          with it he should smite the nations:  and he shall rule
                          them with a rod of iron:  and he treadeth the winepress
                          of the fierceness and wrath of Almighty God.

And, again, in Rev. 19:21, we read:

                          21  And the remnant were slain with the sword of him
                          that sat upon the horse, which sword proceeded out of
                          his mouth:  and all the fowls were filled with their flesh.

Alignment point E2, it is believed, symbolizes the angel of the Lord, a manifestation of the Son (the Word).  As such, the angel of the Lord must be considered deity, even though it may differ in some way from the Father, the Son (the Word), and the Holy Spirit.  The angel of the Lord, or the angel of Yahweh, seems to be Yahweh’s personal representative, or messenger, and appears to mankind on various occasions in the Bible.  Sometimes, these appearances are in human form (Jud. 3:8-24).  The  Bible records that the angel of the Lord appeared to the people of Israel many times between the fifteenth century B.C. and the tenth century B.C. (Gen. 16:7-13, 22:11; Ex. 3:2; Num. 22:22; Jud. 6:24, 13:1-25; 1Ki. 8:1-4), but less frequently after this (2Ki. 1:13-15; Zech. 1:11, 3:1; Lk. 2:9-15).  It was the angel of the Lord that appeared to Moses on Mt. Sinai (Ex. 3:2).  It was the angel of the Lord that went before the people of Israel during their exodus from Egypt and their subsequent wanderings prior to entering the Promised Land (Ex. 13:21-22, 14:9, 40:34-38; Num. 9:15-23).  Likewise, it is likely that it was the angel of the Lord, that was the divine presence referred to in Judaism as the Shekinah, the Shekinah glory, or the glory of the Lord (Ex. 40:34-38; 1 Sam. 4:19-22; 1 Chr. 5:13-14), that dwelt as a cloud above the mercy seat of the ark of the covenant (Ex. 25:22; Lev. 16:2).  In Lev. 16:2, we read:

                          2  And the LORD said unto Moses, speak unto Aaron
                          thy brother, that he come not at all times unto the holy
                          place within the veil before the mercy seat, which is
                          upon the ark; that he die not:  for I will appear in the
                          cloud upon the mercy seat.

Alignment point E3, it is believed, symbolizes the Holy Spirit.  This alignment point is located at a place in the inspired source, where a small segment of the three chains appears in the hand of the high priest and symbolizes the visible part of the handle of the anomalous feature that resembles a sword in the inspired source.  As we have seen, this sword, formed by the three chains suspended between the left and right hands of the high priest, is believed to symbolize the Holy Spirit and the Holy Spirit’s empowerment of the high priest of Israel.  This empowerment, it is believed, enabled the high priest to know the will of the Creator, or Yahweh, concerning matters pertaining to the law and the governance of the people of Israel.  When the will of the Creator, or Yahweh, was known, presumably, this resulted in a blessing upon the people of Israel made possible by the Holy Spirit.  This is indicated in Num. 6:22-27, which states:

                             22  And the LORD spake unto Moses, saying,
                             23 Speak unto Aaron and unto his sons, saying, On
                             this wise ye shall bless the children of Israel, saying
                             unto them,
                             24 The LORD bless thee, and keep thee:
                             25 The LORD make his face shine upon thee, and be
                             gracious unto thee:
                             26 The LORD lift up his countenance upon thee, and
                             give thee peace.
                             27 And they shall put my name upon the children of
                             Israel; and I will bless them.

Because all three alignment points of alignment E pertain to deity, it can be considered to have spiritual significance in the inspired source, “Jewish High Priest” (Figure 22).  That significance, it is believed, is symbolized by the collocation of the point of the blade of the sword, referred to above, with points A2, B2, and C2 of alignments A, B, and C, respectively.  As we have seen, the three alignments that intersect here, identify the three primary accoutrements of the high priest of Israel.  Therefore, the spiritual significance of the point of the blade of the sword that is collocated with the intersection of the three alignments, mentioned above, is that it symbolizes the Holy Spirit’s empowerment of the high priest of Israel through the three primary accouterments of that office.  This empowerment, it is believed, enabled the latter to know the will of the Creator, or Yahweh.  When the will of the Creator, or Yahweh, was obeyed, presumably, the people of Israel received a blessing from the Holy Spirit.  In addition, because the turban, breastplate, and Urim and Thummin also symbolize the three instruments of mystical particle transfer, that is, the helmet, the breastplate, and the sword, it is assumed that the point of the blade that is collocated with points A2, B2, and C2 of alignments A, B, and C, also signifies empowerment by the Holy Spirit of a mystical particle transfer operator through the three instruments of mystical particle transfer, as well.

In the following two posts (Posts  33 and 34), we will discuss both kinds of empowerment by the Holy Spirit:  (1) that which once came upon the high priest of ancient Israel; and (2) that which comes upon a mystical particle transfer operator of an advanced civilization or an advanced interstellar civilization at the present time.  The former shall be addressed first.


Commentary 

The relationship between the Creator, or Yahweh (the name by which the people of Israel knew the Creator), and the angel of the Lord is stated or implied in various passages in the Bible.  In Ex. 23:20-23, it is written that the name of the Creator, or Yahweh, is in the angel of the Lord.  In Ex. 3:2-6 the angel of the Lord and the Creator, or Yahweh, are both associated with the burning bush that Moses encountered on Mt. Sinai.  And in Ex. 3:5-6, it is written that the place where Moses saw the burning bush was holy ground and that the angel was to be worshipped.  Ordinary angels are not worshipped.  It is forbidden (Rev. 22:8-9).  But the angel of the Lord, apparently, is deity and is to be worshipped.

In the inspired source, "Jewish High Priest" (Figure 22), the Creator, in the person of the Son (the Word), or Yahweh, and the angel of the Lord are symbolized by alignment points E1 and E2 of alignment E, respectively.  The angel of the Lord is believed to represent a manifestation of the Son (the Word), the second person of the Triune Godhead. This accounts for his being described as deity in the Bible.  Can this be substantiated in the Bible?  In this blog, we have chosen to spell the word, Lord, as it appears in titles and phrases, such as "the day of the Lord," "the angel of the Lord," and "the glory of the Lord," as L-o-r-d.  However, in the KJV of the Bible this word is spelled L-O-R-D.  This spelling of the word means that this word is a translation of the Hebrew word YHWH, which usually is pronounced Yahweh, and which, in English, translates to Jehovah.  Therefore the day of the LORD, the angel of the LORD, and the glory of the LORD could be restated as the day of Yahweh (or Jehovah), the angel of Yahweh (or Jehovah), and the glory of Yahweh (or Jehovah).

Here, it will be suggested that the term, LORD, Yahweh, or Jehovah, represents the Creator in the person of the Son (the Word). If so, then the Angel of the Lord would be a manifestation of the Son (the Word).  Likewise, the Shekinah, or the glory of the Lord, could be viewed as either equivalent to, or a manifestation of, the angel of the Lord, who derives his deity from the Son the Word), the second person of the Triune Godhead.  This should not pose a problem for Christians because they believe in the Triune Godhead comprised of the Father, the Son (the Word), and the Holy Spirit.  However, this may pose a problem for Jews because they believe in one God, whom they call Yahweh, and consider him to be one.  With regard to "oneness," it is possible that Yahweh is the Son (the Word), and the latter also can be considered to be one in the sense that he is one with the Father and the Holy Spirit.  The Jews, however, would have difficulty considering the angel of the Lord to be a manifestation of the Son (the Word) because the latter is not (yet) recognized as deity in Judaism.

Moreover, to compound the problem, since the death and resurrection of Jesus Christ, the latter has been an integral part of the Son (the Word).  During his ministry on earth, he stated "I am in the Father and the Father in me" (Jn. 14:11).  This relationship may have began at he time of his baptism, when John the Baptist testified that he saw the "Spirit descending from heaven like a dove, and he remained upon him" (Jn. 1:32).  In this regard, the Spirit may represent the Holy Spirit and the dove may represent the angel of the Lord, and as such, a manifestation of the Son (the Word).  However, since his death and resurrection, it is believed, he is now an integral part of the Son (the Word), and as such, is now, not only in the Father and the Father in him; but he is one with the Father (Creator) and the Father (Creator) one with him. This, too, would appear to pose a problem for Jews because they do not (yet) accept Jesus Christ as Israel's promised Messiah.

However, the time is coming when every Jew will be confronted with the choice of accepting the Triune Godhead, and Jesus Christ as their Lord and Savior, as well as the promised Messiah, or retaining their belief in one God, Yahweh.  Although they may consider Yahweh to be the Father, who, in the context of the Triune Godhead, is the first person of that deity; he may actually be the second person of that deity, that is, the Son (the Word), and as such, is the person with whom Jesus Christ is eternally integrated as the Son of God.  Would it not be ironic if in the end, it was discovered that the name of God revealed to Moses on Mt Sinai (Ex. 3:13-14), that is, Yahweh, actually is the name of the Son (the Word), the second person of the Triune Godhead; and that the Jews, who presently reject Jesus Christ as Messiah and worship in their traditional manner, also worship Jesus Christ, unwittingly, because he is an integral part of the Son (the Word), whose name is Yahweh.


Credits 

Figures 22 and 23:  The credit references for Figures 22 and 23 are found in the Credits of Post 30 (CVIC7S1).




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