(Ruach HaKodesh, Session 10a)

 

This session of the Ruach HaKodesh series examines Paul’s discussion of the gifts of the Spirit in 1 Corinthians 12-14. Paul wrote this section of his epistle in response to a question that the Corinthian believers had asked him. In his response, Paul seeks to clarify some misunderstandings the Corinthians had about the gifts of the Spirit. This episode (part 1) looks at Paul’s argument in chapter 12 as he makes the following points:

* The most overpowering is not necessarily the most spiritual

* We should avoid a narrow view of spirituality that overemphasizes certain gifts

* Spiritual empowerment is a gift of grace, not a reward for effort

* We should avoid valuing gifts for what they do for the recipient rather than or more than for what they do for the community

* We cannot separate Yeshua from the Spirit; we must not relegate Yeshua to beginner level while seeing the Spirit as a deeper level of spirituality, nor see the Spirit as leading “beyond Yeshua” rather than precisely to him.[1]This and the preceding points derived from Frederick Dale Bruner, A Theology of the Holy Spirit (Eerdmans, 1970), pp. 290-291. jQuery("#footnote_plugin_tooltip_2089_1").tooltip({ tip: "#footnote_plugin_tooltip_text_2089_1", tipClass: "footnote_tooltip", effect: "fade", fadeOutSpeed: 100, predelay: 400, position: "top right", relative: true, offset: [10, 10] });

* We have no right to say that our giftedness is either superior or inferior to another believer’s giftedness.

* We are not all gifted the same. God has gifted each of us, and we are all important.

For an outline of all the sessions in this series, click on this link. To subscribe to this podcast, click here.

References   [ + ] 1. ↑ This and the preceding points derived from Frederick Dale Bruner, A Theology of the Holy Spirit (Eerdmans, 1970), pp. 290-291. function footnote_expand_reference_container() { jQuery("#footnote_references_container").show(); jQuery("#footnote_reference_container_collapse_button").text("-"); } function footnote_collapse_reference_container() { jQuery("#footnote_references_container").hide(); jQuery("#footnote_reference_container_collapse_button").text("+"); } function footnote_expand_collapse_reference_container() { if (jQuery("#footnote_references_container").is(":hidden")) { footnote_expand_reference_container(); } else { footnote_collapse_reference_container(); } } function footnote_moveToAnchor(p_str_TargetID) { footnote_expand_reference_container(); var l_obj_Target = jQuery("#" + p_str_TargetID); if(l_obj_Target.length) { jQuery('html, body').animate({ scrollTop: l_obj_Target.offset().top - window.innerHeight/2 }, 1000); } }

(Ruach HaKodesh, Session 9c)

 

This episode of the Ruach HaKodesh series wraps up our three-part rabbit trail on the subject of mysticism and ecstasy. Part 1 focused on the debate regarding “ecstatic” experiences described in Scripture. Part 2 offered a very rough overview of mystical streams within both Judaism and Christianity. This current episode, part 3, seeks to evaluate mystical practices as we grapple with the essential question: what does it mean to be “spiritual”?

Our study will focus on four main aspects of mystical practice and spirituality and evaluate them in the light of Scripture. These four areas are:

* Meditation. This is an essential component of mystical spirituality. The Bible talks about meditation in numerous places (e.g. Psalm 1:2). But is biblical meditation the same as mystical meditation?

* Union with God. One of the chief goals of mysticism is to achieve union with God. Scripture speaks of believers having “communion” or “fellowship” with God (e.g. 1 John 1:3-7). But is there a difference between communion and union?

* Revelation. God has revealed himself to us. Were it not for his gracious revelation of himself, we could not know him. The question is, is God’s revelation something that is objective or subjective? Or both? In fact, it seems we get off track by emphasizing one at the expense of the other, and it is possible that mysticism has done just that. But neither is it healthy to err on the flipside. God’s Word must never cease to be our objective standard, yet that Word must penetrate to the depths of every believer’s heart.

* Spirituality. There is a tendency to define spirituality as purely emotional and experiential. Along with that comes an increased emphasis on the individual. To be sure, every believer must have a relationship with God that is deeply personal and individual, and it ought to be characterized by healthy emotions and experiences. But it is possible to take this emphasis in an unhealthy direction.

Some of the pitfalls of mystical spirituality are:

* Individualism: emphasis on oneself, sometimes at the expense of others.

* Inwardism: seeking truth/God within oneself rather than outside oneself (in the Scriptures).

* Subjectivism: reliance upon subjective experience or revelation.

* Anti-materialism: denigrating physical needs such as eating, drinking, sleeping, having children, working for a living, etc.

A final point to emphasize, however, is the need for grace and suspending judgement. It is okay to disagree with others and even expound on why we feel certain practices are unhealthy. But we have to be wary of developing a negative, critical spirit toward others. At the end of the day, we still need to walk in Messiah’s love.

For an outline of all the sessions in this series, click on this link. To subscribe to this podcast, click here.

(Ruach HaKodesh, Session 9b)

 

This episode of the Ruach HaKodesh series is part two of a three-part rabbit trail on the subject of mysticism and ecstasy. Part 1 focused on the debate regarding “ecstatic” experiences described in Scripture. This episode offers a very rough overview of mystical streams within both Judaism and Christianity. The question we need to deal with is this: Does mysticism offer a form of spirituality that we should emulate?

Our brief overview includes a snapshot of four varied examples of Christian mystics: Bernard of Clairvaux (1090-1153), Meister Eckhart (1260-1327), Thomas à Kempis (c. 1380-1471), and Teresa of Ávila (1515-1582). We also briefly mention both Jewish kabbalah and Hassidic mysticism. Mysticism represents a wide swath of beliefs and practices ranging from passionate God-lovers to outright heretics.

Fervour is important, but so is discernment. Mysticism tends to be characterized by the following, to one extent or another:

* The quest for union with God through contemplation and self-abnegation.

* Individualism: emphasis on oneself, sometimes at the expense of others.

* Inwardism: seeking truth/God within oneself rather than outside oneself.

* Subjectivism: reliance upon subjective experience or revelation.

* Anti-materialism: denigrating physical needs such as eating, drinking, sleeping, having children, working for a living, etc.

As we will see in part 3, these can be problematic. We should compare the spirituality of the mystics with what the Bible says:

* Deuteronomy 6:1-6 – “This commandment” is what God wants of us. It is simple: love Him and obey Him.

* Deuteronomy 30:11-14 – “This commandment” is not obscure or hidden. It does not take years of introspection to find.

* Micah 6:6-8 – What God desires of us is not navel-gazing in solitude, but acting out God’s righteousness with others and walking humbly with Him.

For an outline of all the sessions in this series, click on this link. To subscribe to this podcast, click here.

(Ruach HaKodesh, Session 9a)

 

This episode of the Ruach HaKodesh series starts a three-part rabbit trail on the subject of mysticism and ecstasy. How we view the gifts of the Spirit, and how we view spirituality in general, is closely connected to this topic. How “mystical” is the Holy Spirit? Does the Spirit work in us rationally, or in ways that are irrational and out of control? Is there a proper balance between thinking and feeling? Does the Bible promote the same sort of spirituality as that espoused by the medieval Catholic and Jewish mystics? Should our goal as believers be to have ecstatic experiences?

This episode focuses on defining mysticism and ecstasy, and then explores the debate regarding “ecstatic” experiences described in Scripture. Ecstasy is a common feature of pagan religions, both ancient and modern. But the experiences described in the Bible have some important differences from pagan mysticism, and even later Christian and Jewish mysticism.

The audio teaching references these two charts from session 1. It also examines the following Scripture passages, among others:

* Numbers 11:16ff.

* 1 Samuel 10:5ff.

* 1 Samuel 19:20-24

* 1 Kings 18:26-29

* Deuteronomy 18:9-14

For an outline of all the sessions in this series, click on this link. To subscribe to this podcast, click here.

(Ruach HaKodesh, Session 8)

 

This session of the Ruach HaKodesh series begins the section of our study on the gifts of the Spirit. We start by defining our terminology: What is a “gift of the Spirit”? We then examine briefly six passages that list various gifts of the Spirit, and compare the gifts mentioned in the Apostolic Scriptures (NT) with those mentioned in the Tanakh (OT). And finally, we discuss some differing views on the gifts, such as cessationism, continuationism, and ecstaticism.

Scripture passages studied in this teaching include:

* Romans 12:3-8

* 1 Corinthians 12:4-11, 28-29

* Ephesians 4:4-13

* 1 Peter 4:10-11

* Isaiah 11:1-2

* Galatians 5:22-23

For an outline of all the sessions in this series, click on this link. To subscribe to this podcast, click here.

(Ruach HaKodesh, Session 7)

 

This session of the Ruach HaKodesh series wraps up our survey of the Scriptures by focusing on the Spirit’s work in the remainder of the book of Acts, and the successive outpourings after Acts 2. We also touch on some of the themes regarding the Holy Spirit in the epistles: How the Spirit is what defines the Kehillah (Body of Messiah), and what it means to be a Temple of the Holy Spirit. The episode lays the foundation for the next major segment of our study: The gifts of the Spirit.

The following is a condensed version of the audio teaching, including all the references and sources cited. You can also subscribe to this podcast here.

 

Acts 2 and Joel 2

In our last session we looked at the Great Outpouring in Acts 2. One question we didn’t answer, however, is this: Is Acts 2 really the fulfillment of Joel 2:28-32? Peter quotes Joel 2 and applies it to the event they had just experienced. But if we take a closer look at Joel 2, there are several elements missing in Acts 2:

“And it shall come to pass afterward, that I will pour out my Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Even on the male and female servants in those days I will pour out my Spirit. And I will show wonders in the heavens and on the earth, blood and fire and columns of smoke. The sun shall be turned to darkness, and the moon to blood, before the great and awesome day of the LORD comes. And it shall come to pass that everyone who calls on the name of the LORD shall be saved. For in Mount Zion and in Jerusalem there shall be those who escape, as the LORD has said, and among the survivors shall be those whom the LORD calls.” (Joel 2:28–32)

In Acts 2, where is the blood, fire, and columns of smoke? Where are the signs in the heavens, the signs of God’s judgment? Most of the details in Joel’s prophecy did not occur in or around Acts 2.

There are three main views on how Acts 2 fulfills Joel 2 and other prophecies of the Tanakh (Old Testament):

* Allegorical fulfillment: The Old Testament prophecies are fulfilled in a “spiritual” sense only, and that is the only fulfillment they will ever receive.

* Gradual fulfillment: The Old Testament prophecies receive a gradual fulfillment over the course of history. Acts 2 fulfills part of Joel 2 and leaves part unfulfilled. Thus Acts 2 is in fact the only fulfillment that will ever occur of the outpouring of the Spirit, even though the other events described will come later. There is no future outpouring for us to expect.

* Foretaste fulfillment: Acts 2 is a foretaste only. It is a partial fulfillment of Joel 2, but we are still waiting for the full promise of the Spirit. Acts 2 was amazing, but the best is yet to come.

I personally favour the third view. I would like to propose that Acts 2 is more of a foretaste, a firstfruits of the final outpouring. There is an even greater outpouring that will come in the future. In this view, Peter quotes Joel 2 not to suggest that they were living out the ultimate fulfillment of that prophecy, but to show that this is a foretaste of the Kingdom and the final judgment that God would bring at Yeshua’s return.

I believe we find support for this view in the Scriptures. For instance, the Holy Spirit in the life of the believer is likened to “the powers of the age to come” (Hebrews 6:4-5). The Spirit dwelling in us is a “down payment” (ἀρραβὼν) of what is to come (2 Corinthians 1:22; 5:5; Ephesians 1:13-14). Paul says that we possess “the firstfruits of the Spirit” (Romans 8:23).

The prophetic expectation is that the Spirit will be upon all Israel; but even more,

(Ruach HaKodesh, Session 6)

 

This session of the Ruach HaKodesh series offers an in-depth look at Acts 2 from a Messianic perspective. We will see how the giving of the Spirit parallels the giving of the Torah, and how this was meant to empower Yeshua’s disciples for a very specific task. The session concludes with a challenge to prioritize our spiritual lives around this task.

The following is a condensed version of the audio teaching, including all the references and sources cited. You can also subscribe to this podcast here.

 

Introduction

In Exodus 4:10, Moses objects to God’s mission for him by complaining that he is “slow of speech and of tongue.” Yet later in the Torah, Moses is the one doing all the talking! What made the difference? I suggest that it was Mount Sinai. Moses had a Shavuot experience that changed his life.

Compare this with Peter in Matthew 26. We see him cowering in fear and unable to bear witness of Yeshua to even a slave girl. Yet in Acts 2 he delivers a dynamic sermon that causes thousands to accept Yeshua. What changed? Again, I would suggest that the difference was a Shavuot experience.

In our discussion up to now on the Holy Spirit in the Tanakh and in the Gospels, we have been building up to a sort of climax. The expectation has been mounting. Luke 24:46-49 and Acts 1:4-8 set the stage for what takes place next.

 

The Outpouring

When the day of Pentecost arrived, they were all together in one place. And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting. And divided tongues as of fire appeared to them and rested on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance.

Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven. And at this sound the multitude came together, and they were bewildered, because each one was hearing them speak in his own language. And they were amazed and astonished, saying, “Are not all these who are speaking Galileans? And how is it that we hear, each of us in his own native language? Parthians and Medes and Elamites and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabians—we hear them telling in our own tongues the mighty works of God.” And all were amazed and perplexed, saying to one another, “What does this mean?” But others mocking said, “They are filled with new wine.”

But Peter, standing with the eleven, lifted up his voice and addressed them: “Men of Judea and all who dwell in Jerusalem, let this be known to you, and give ear to my words. For these people are not drunk, as you suppose, since it is only the third hour of the day. But this is what was uttered through the prophet Joel…” (Acts 2:1–16)

The outpouring of the Spirit in Acts 2 took place on the day of Pentecost. “Pentecost” is the Greek name for the Biblical festival of Shavuot (Weeks). Notice that the disciples are keeping the Biblical feasts.

The story in Acts 2 depicts the early disciples of Yeshua still engaged in the biblical calendar, keeping the LORD’s appointed times as prescribed by the Torah of Moses. Unlike later Christian tradition which discarded the biblical calendar with its weekly Sabbaths and holy days, the early disciples remained steadfastly Torah observant, even after the resurrection of our Master.[1]D. T. Lancaster, Torah Club Vol 6, p. 30. jQuery("#footnote_plugin_tooltip_4539_1").tooltip({ tip: "#footnote_plugin_tooltip_text_4539_1", tipClass: "footnote_tooltip", effect: "fade", fadeOutSpeed: 100,

(Ruach HaKodesh, Session 5b)

 

This session of the Ruach HaKodesh series looks at the Holy Spirit in the Gospels. In part one, we looked at the role the Spirit played in Yeshua’s immersion and in His ministry. In this episode, part two, we will examine Yeshua’s instructions to pray for the Holy Spirit, and the Messiah’s role in pouring that Spirit out on His disciples.

The following is a condensed version of the audio teaching, including all the references and sources cited. You can also subscribe to this podcast here.

 

The Bread of Tomorrow

Yeshua teaches in Luke 11:

Now Jesus was praying in a certain place, and when he finished, one of his disciples said to him, “Lord, teach us to pray, as John taught his disciples.” And he said to them, “When you pray, say: Father, hallowed be your name. Your kingdom come. Give us each day our daily bread, and forgive us our sins, for we ourselves forgive everyone who is indebted to us. And lead us not into temptation.” And he said to them, “Which of you who has a friend will go to him at midnight and say to him, ‘Friend, lend me three loaves, for a friend of mine has arrived on a journey, and I have nothing to set before him’; and he will answer from within, ‘Do not bother me; the door is now shut, and my children are with me in bed. I cannot get up and give you anything’? I tell you, though he will not get up and give him anything because he is his friend, yet because of his impudence he will rise and give him whatever he needs. And I tell you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened. What father among you, if his son asks for a fish, will instead of a fish give him a serpent; or if he asks for an egg, will give him a scorpion? If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!” (Luke 11:1–13)

The well-known phrase in the Lord’s prayer, “give us this day our daily bread,” can also be translated as “give us this day the bread of tomorrow.”[1]The ESV actually contains a note suggesting “our bread for tomorrow” as an alternative translation. The Greek word usually rendered ...continue jQuery("#footnote_plugin_tooltip_4546_1").tooltip({ tip: "#footnote_plugin_tooltip_text_4546_1", tipClass: "footnote_tooltip", effect: "fade", fadeOutSpeed: 100, predelay: 400, position: "top right", relative: true, offset: [10, 10] }); While this may not make sense at first, it is possible that this is an allusion to the Messianic banquet, the feast of the coming Kingdom. In other words, not only are we asking for God’s literal provision of literal food (our daily bread), but we are also asking God to give us a little taste of some of the good gifts He has stored up for us in the Kingdom (the bread of tomorrow).

This puts the rest of this passage in context. What we are asking, seeking, and knocking for is the Kingdom. This also puts into context the mention of the Holy Spirit in v. 13. Again, the implication here is that the Holy Spirit is a sign of the Kingdom. Every time we pray, “Thy Kingdom come,” we are praying for Yeshua to return and establish the Messianic Era. But we are also asking for some of those good gifts to be given to us now, in advance of the Kingdom. One of those good gifts is the Holy Spirit.

 

Anticipation of the Spirit’s Outpouring

Yeshua came not only as the Spirit-filled Messiah, but also as the Spirit-bearer, the one who pours out the Holy Spirit.

(Ruach HaKodesh, Session 5a)

 

This session of the Ruach HaKodesh series looks at the Holy Spirit in the Gospels. In this episode, part one, we will examine the role the Spirit played in Yeshua’s immersion and in His ministry. We will also take a brief rabbit-trail on the topic of blaspheming the Holy Spirit.

The following is a condensed version of the audio teaching, including all the references and sources cited. You can also subscribe to this podcast here.

 

Introduction

We saw in Session 4 that the Tanakh anticipated a coming individual who would be filled with the Spirit and usher in the end-time outpouring of the Spirit on all Israel. It is clear, in reading the Apostolic Scriptures, that the apostles saw Yeshua as the fulfillment of those prophecies.[1]E.g., Matthew 12:18 and Luke 4:18 explicitly apply Isaiah’s prophecies to Yeshua’s ministry. jQuery("#footnote_plugin_tooltip_6377_1").tooltip({ tip: "#footnote_plugin_tooltip_text_6377_1", tipClass: "footnote_tooltip", effect: "fade", fadeOutSpeed: 100, predelay: 400, position: "top right", relative: true, offset: [10, 10] }); The thrust of every book of the Apostolic Scriptures is the exhilarating revelation that the Messiah, the anointed King of Israel who would accomplish the final redemption, is Yeshua of Nazareth.

The following is a broad outline of this session:

* The backdrop to Yeshua’s ministry

* The Holy Spirit working in and through Yeshua

* The anticipation in the Gospels of this Spirit being poured out on His followers

 

Backdrop to Yeshua’s Ministry

According to James Dunn,

In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi the Spirit had been withdrawn. . . . The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel.[2]James D. G. Dunn, “Holy Spirit” in Baker Encyclopedia of the Bible, Vol. 1, W. A. Elwell, ed. (Grand Rapids: Baker, 1988), 986-91. As ...continue jQuery("#footnote_plugin_tooltip_6377_2").tooltip({ tip: "#footnote_plugin_tooltip_text_6377_2", tipClass: "footnote_tooltip", effect: "fade", fadeOutSpeed: 100, predelay: 400, position: "top right", relative: true, offset: [10, 10] });

Some see a hint of this in Amos’ words of judgment against Israel:

“Behold, the days are coming,” declares the Lord GOD, “when I will send a famine on the land— not a famine of bread, nor a thirst for water, but of hearing the words of the LORD. They shall wander from sea to sea, and from north to east; they shall run to and fro, to seek the word of the LORD, but they shall not find it.” (Amos 8:11–12)[3]Cf. also, Psalm 74:9 and Zech 13:2-6, which likewise refer to an absence of the gift of prophecy. jQuery("#footnote_plugin_tooltip_6377_3").tooltip({ tip: "#footnote_plugin_tooltip_text_6377_3", tipClass: "footnote_tooltip", effect: "fade", fadeOutSpeed: 100, predelay: 400, position: "top right", relative: true, offset: [10, 10] });

So, when we get to the Gospels, it is very significant that we see the gift of prophecy beginning to return. This is exemplified in the Holy Spirit filling individuals leading up to Yeshua:

* Mary in conceiving Yeshua: Matthew 1:18-20; Luke 1:35

* Elizabeth: Luke 1:41

* Zechariah: Luke 1:67

(Ruach HaKodesh, Session 4c)

 

This session of the Ruach HaKodesh series is a survey of the Holy Spirit in the Tanakh. In part one we looked at creation and the great outpouring in Numbers 11. In part two we looked primarily at the Spirit of God in the lives of Saul and David. This episode, part three, will focus on the prophecies of the Spirit’s work in the future. This episode also concludes with an introduction to the next session on the Spirit in the Gospels.

The following is a condensed version of the audio teaching, including all the references and sources cited. You can also subscribe to this podcast here.

 

Passages Predicting the Spirit’s Work in the Future

So far in our survey of the Tanakh, we have focused on examples of the Spirit working in people in the time of the Tanakh. Now we turn to look at the expectation for the Spirit’s work in the future. There is throughout the prophets this expectation of an increase in the activity of the Holy Spirit in the future.

There are two main aspects to this expectation:

* The anticipation of an ultimate Spirit-filled individual who would accomplish salvation

* The anticipation of the Spirit filling all the people

We will look at both of these in order. There are four main passages that describe the Spirit indwelling the end-time Redeemer. All of these occur in the book of Isaiah. They are: Isaiah 11:2; 42:1; 48:16; 61:1.

 

The Seven Spirits in Messiah

Isaiah 11 says:

There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit. And the Spirit of the LORD shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the LORD. And his delight shall be in the fear of the LORD. He shall not judge by what his eyes see, or decide disputes by what his ears hear, but with righteousness he shall judge the poor, and decide with equity for the meek of the earth; and he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked. Righteousness shall be the belt of his waist, and faithfulness the belt of his loins. (Isaiah 11:1–5)

This passage has long been understood to be a prophecy about Messiah.[1]We see this passage explicitly linked with Messiah in the Midrash; e.g. Genesis Rabbah 85:9 and Ruth Rabbah 7:2. jQuery("#footnote_plugin_tooltip_1265_1").tooltip({ tip: "#footnote_plugin_tooltip_text_1265_1", tipClass: "footnote_tooltip", effect: "fade", fadeOutSpeed: 100, predelay: 400, position: "top right", relative: true, offset: [10, 10] }); In light of what we learned in our previous episode, it is significant that this future Leader will be filled with the Spirit. Saying that the Spirit will rest upon him is essentially saying that he will be King. God’s choice of leadership comes through an identifiable encounter with God’s Spirit.

Messiah means “anointed one.” The Hebrew word moshiach (messiah) is used frequently in the Tanakh to refer to Saul or David. It was a title of the king of Israel. And with that anointing came an endowment of the Spirit, as we have learned. Thus, the very title “Messiah” implies one filled with the Spirit.

Look at how much of the Spirit rests upon him. It doesn’t just use the word ruach once, but four times in verse 2. This repetition emphasizes the degree of Spirit-filling that Messiah would receive. He is the ultimate Spirit-filled person in all of human history.

Specifically, there are seven attributes listed of the Spirit that would rest on him:

* Spirit of the YHVH