Yada’ Yah
Volume 3: Going Astray
...Our world reflected in Howsha’s Yisra’el
8
Ruwach – Spirit
The Spirit of Life...

Self-assured and overtly religious, relatively affluent and self-reliant, apathetically ignorant and incapable of exercising good judgment, immoral and estranged from God, the Northern Kingdom was ill prepared for the coming Assyrian assault. It didn’t even matter that Yahowah even warned them...

“Indeed, though (ky) he (huw’) flourishes (para’ – thrives while acting like a wild ass) among his brothers (ben ‘ah), a scorching east wind (qadym – the approach and confrontation with a sickening and blistering wind) will come (bow’ – will arrive).” (Howsha’ / He Saves / Hosea 13:15) And they did.

This sounds like a haunting warning to the West, which is also self-assured and overtly religious, relatively affluent and self-reliant, apathetically ignorant and incapable of exercising good judgment, immoral and estranged from God. America and Europe are ill prepared for the inevitable scorching wind of satanically-inspired jihad – an ill spirit that will blow in from the Middle East.

For Yisra’el and for us today, before Yahowah returns as promised and mercifully provides the ultimate victory – eternal life in His Covenant Family – all hell will break loose. But as with the Yisra’elites and Yahuwdym, befuddled as ever, most will reject Him once again. So while Howsha’s prophetic letter is addressed to them, this message applies to all who do not know the Spirit of Yahowah. He alone provides protection from the approach of the sickening and scorching east wind.

“The Spirit (ruwach) of Yahowah ( ) will ascend and withdraw (‘alah – incensed, He will depart and go up) out of (min – from) the wilderness (midbar – the lifeless place without the word).

And (wa) His source of life (maqowr – His spring which flows providing the basis for purification and restoration) will be treated shamefully and will dry up (bowsh – will be disregarded, frustrated, and delayed, thereby experiencing the distress and disappointment of diminished harvests of those who are confused and thrown off balance).

So (wa – and then) His cistern of mercy (ma’yan – His observable fountain of blessings, His well of sustenance which provides perspective, and His fountain of favor which sustains life; from mah – to question and ‘ayn – eye, indicating that which can be seen, observed, perceived, and understood, providing perspective) He will dry up (chareb – He will make desolate, separate, and lifeless).

He (huw’), Himself, will plunder (shacah – pillage and loot, robbing) His treasury of light (‘owtsar – storehouse, from ‘atsar – the store and treasure of ‘owr – light) of every valuable and fruitful implement (kol kaly chemdah – of all useful and desirable vessels, productive articles, and treasured possessions which can be deployed to accomplish and complete the mission).” (Howsha’ / He Saves / Hosea 13:15)

The Spirit of Yahowah withdrew from Yisra’el – the only place on earth where it was present. And while His Spirit returned coming out of the wilderness in the form of God’s most valuable implement, the Ma’aseyah Yahowsha’, to restore His light, it is important to recognize that without His Word, we too are deprived of His cistern of mercy and source of life. God is not omnipresent. He only exits where His witness is treasured.

The east wind could mean drought, Satan, the Assyrians, today’s Muslims, or more likely, all of the above. But the Spirit of Yahowah which would return and ascend out of this same wilderness is the Ma’aseyah. Mattanyah / Matthew records the event: “Now, in these days, Yahowchanan the Immerser came preaching in the wilderness of Yahuwdah, saying: ‘Change your thinking, attitude, and direction because the kingdom of heaven is at hand. For this is the one referred to by Yasha’yah the prophet, saying, “The voice of one crying in the wilderness, make ready the way of Yahowah. Make straight in the desert a highway for our God.”’” (Mattanyah / Matthew 3:2-4 from Yasha’yah / Isaiah 40:3)

Yahowchanan was announcing the arrival of Yahowah as Immanuel—God with us—the Ma’aseyah. Howsha’ was telling us that the Ma’aseyah is the “basis for purification and thus the source of life.” But he also foretells that the Spirit of Yahowah would “confound” the Yisra’elites, causing them to disapprove of Him and treat Him shamefully—frustrating and delaying their national redemption for 2,000 years. This would cause Yahowah, in the person of Yahowsha’, to “experience the distress of a farmer with a diminished harvest.” By denying the “cistern of mercy,” rejecting the “basis of purification,” and murdering the “source of life” these Yisra’elites, and all those who have followed their example, have lost everything of value—their wealth, land, freedom, life, soul, and God.

The “confound” aspect of bowsh is particularly revealing. It suggests that the Yisra’elites were “puzzled, mystified, confused, baffled, and bewildered.” They didn’t murder the Ma’aseyah based upon understanding or reason, but out of confusion and bewilderment. Ignorance isn’t bliss—yada’ is.

Howsha’ was not only announcing the arrival of the Ma’aseyah, and defining His mission of salvation, he was confirming in advance what would happen and why. The Yisra’elites, and all others who have access to these writings, are without excuse. And that means all of us.

Here is the consequence: “Samaria (Shomarown – from shamar – to observe, closely examine and carefully consider; the land and the capital city of the Northern Kingdom of Yisra’el) will be held accountable and judged guilty (‘asham – will be declared liable for wrongdoing, suffering the consequences for having trespassed, going where they should not have gone), for indeed (ky), she has rebelled (marah – she has provoked, being contentious and openly defiant) against God (ba ‘elohym).

They will fall (naphal – lose control, be demoted in status as a result of being neglected and will be conquered) by the sword (ba ha chereb – by those deploying weapons of war). Their little ones (‘owlel – infants and young children who are still nursing) will be stricken and dashed into pieces (ratash – will be smashed, broken, and shattered), and their pregnant women (haryah – those who have conceived and are with child) will be ripped open (baqa’ – will be cut into pieces).” (Howsha’ / He Saves / Hosea 13:16)

When we separate ourselves from God we lose His protection. Yisra’el is the prime example. But America is on the cusp of feeling this sting, too. As we will discover when we review Yasha’yah 17 and 18, what happened to Yisra’el will happen to us. It all begins when a nation of individuals rebel against God. Such provocation and contentiousness always leads to the same undesirable place—being desolate (lifeless), separated (estranged), and damned (forsaken).

In the opening chapter of Howsha’ we learned that the sin of infidelity—associating with false gods or religions—condemned parent and child. So it is with rebellion, provocation, and contentiousness. Whether it is because our children become confused by our religious schemes and thus become a casualty of them, or because the products of a Spiritless union are Spiritless, and thus unknown to God, the result is the same—death. According to God, our choices have consequence. They redeem or condemn our children.

Choose wisely: “Return (suwb – turn back, change direction and become restored, refreshed, and repaired; answer the call, change attitude, and be transformed) Yisra’el (Yisra’el – individuals who engage and endure with God) eternally all the way to (‘ad – continually as far as and forever up to) Yahowah ( ), your God (‘elohym).

Indeed because (ky) you have staggered and stumbled out of control (kashal – you have faltered and fallen, having caused yourselves to be cast down, you have tottered and become feeble, having injured yourselves, ruining yourselves you have decayed, weak, and bereaved) in (ba – with) your corruptions and perversions (‘awon – your tendency to twist and pervert).

I would like you to literally choose to take (laqach – make a decision to receive and grasp hold of, and of your own free will selecting, genuinely acquiring and accepting (the qal stem conveys that which is actual and should be interpreted literally while the imperative mood conveys volition)) with you (‘im – associating yourself with) these words (dabarym – these statements and this communication) and return (suwb – turn back to, change direction and become restored, be refreshed and repaired, answer the call, change attitude, and be transformed) to (‘el) Yahowah ( ).

Choose to say (‘amar – as an expression of freewill genuinely answer, responding and vowing (scribed in the qal imperative)) to Him (‘el – to God), ‘Continually take away (nasa’ – consistently and literally lift off and carry away (scribed in the qal stem making this action actual and genuine and in the imperfect conjugation signifying that is will continue throughout time)) every (kol) corruption and perversion (‘aown – tendency to twist and pervert which serves as the basis of sin) and (wa) grasp hold of and receive (laqach – accept and obtain) that which is good and pleasing (towb – that which is loving and favorable, acceptable and pleasant).

This is what we want to be our end result and our recompense leading to our reconciliation (shalam – this is our choice to complete us, making us whole, sound, and restored, our decision regarding redemption and the restoration of our relationship (scribed in the cohortative form which expresses volition, and thus the choice and desire of the person speaking, in the imperfect conjugation which indicates that this benefit will be ongoing throughout time, and in the piel stem which brings about the state of the verb which is our reconciliation)), the fruit (para’ – that which thrives to be productive) of our lips (saphah – spoken words which come out of your mouths).’” (Howsha’ / He Saves / Hosea 14:1-2)

This is a presentation of the good news upon which the Covenant is based. It is the means to attain salvation. “Stumbling and tottering” people are “changed, repaired, and restored,” making them “acceptable” once “corruption” is removed. All that is left is that which is “good and pleasing,” making us “desirable” to God. And the path to redemption is a “return to Yahowah our God by way of His Word.” These are the ground rules of salvation.

While finding this merciful treasure in Howsha’ is rewarding and reassuring, there is much more to it than meets the eye at first glance. This path to paradise follows a pair of prophecies pertaining to the Ma’aseyah. Thereby, be come to better understand that Yahowah is “the source of purification and life.” It tells us that Yahowsha’ is Yahowah because it was Yahowsha’ who “ascended out of the wilderness,” “confounded” the Yisra’elites, “was disapproved and treated shamefully” as was foretold and later confirmed, causing the nation to dry up and the people to die. Moreover, these verses suggest that the “Spirit of Yahowah” is synonymous with the Ma’aseyah title Yahowsha’ bore. And we have a connection between Yahowah’s Spirit and purification. This is suggestive of the Garment of Light that made Ya’aqob appear perfect, leading to his salvation.

But while these things are reassuring, connecting Yahowah to Yahowsha’, they are not the reasons I find this passage so exciting. I see it as a treasure—a missing link of sorts. To help you see it as I do, I’d like to review the most essential words under a microscope. In the first statement, Yahowah said: “Return (suwb – turn back, change direction and become restored, refreshed, and repaired; answer the call, change attitude, and be transformed) Yisra’el (Yisra’el – individuals who engage and endure with God) eternally all the way to (‘ad – continually as far as and forever up to) Yahowah ( ), your God (‘elohym).” So the first is suwb, meaning: “to change direction.” This suggests that to return to God we must first “turn away from, turning our back on” those things which lead us away from Him – the corruption of religion and politics. And when we do, we become “suwb: restored, refreshed, and repaired” as a result of “answering the call which transforms us.” It is a “relationship word with strong spiritual connotations.” Suwb confirms that Yahowah is calling us to Him, knocking at the door to our heart, and asking us to let Him in. And suwb conveys the result: we will be “restored, refreshed, and repaired”—made to appear new, even perfect in God’s eyes so that we can live forever. Finally, suwb tells us that Yahowah’s Spirit will “change us, enhancing the quality of our lives and improving our behavior.” Suwb defines what Yahowsha’ meant when He told Nicodemus that he needed to be “born anew from above”—a passage we will review in a moment.

The second important word is the subject of the sentence, “Yisra’el,” meaning: “individuals who engage and endure with, who strive and contend with, and who are enriched and empowered by, God.” It encourages us “to stand upright so as to become righteous, to be correct and pleasing, to be agreeable, right, and justified by being straightforward with God.” This defines the audience to whom Yahowah is speaking, the means to redemption, and the consequence of it. If you are like me, a Gowy/Gentile, fret not; this message is for you. Yahowsha’ stood upright on Golgotha’s pole so that we all might be “justified, correct, and pleasing” to Yahowah and so that we might become “Yisra’el – individuals who engage and endure with God. When we accept His mercy, we become Yisra’el—“one who stands upright with God.”

By this time you know “Yahowah is God” and that Yahowah is God’s one and only name, so we’ll move on to ‘ad, which has two meanings, both of which are important. ‘Ad’s primary connotation speaks of that which is “eternal and everlasting, forever.” Secondarily, it describes “moving all the way toward someone,” in this case Yahowah, our God. Once we turn our backs on religion and politics, on patriotism and militarism, we are free to approach God and to live forever with Him.

This brings us to the second statement which was: “Indeed because (ky) you have staggered and stumbled out of control (kashal – you have faltered and fallen, having caused yourselves to be cast down, you have tottered and become feeble, having injured yourselves, ruining yourselves you have decayed, weak, and bereaved) in (ba – with) your corruptions and perversions (‘awon – your tendency to twist and pervert).” Here the operative verb describes man’s fallen state: kashal – “to be cast down, to fall, to become feeble and decayed, weak and bereaved.” This is the result of “having faltered, teetering and stumbling” as a result of man’s corruptions and perversions of God’s message. And here, the opposite of eternal life is death. The opposite of being caught up is being cast down. The opposite of purity and health is decay and corruption. The opposite of enjoying a relationship is to be bereaved of it.

Mankind’s stumbling is a direct result of ‘awon – “twisting and corrupting the message (God has given to us in His Towrah), perverting it, which leads to iniquity, perversity, and depravity,” a.k.a. “sin.” Specifically, ‘awon means: “guilt, the consequence of being liable for wrongs done.” All who don’t yada’ Yahowah are held accountable for their sin. Iniquity makes us “sick, feeble and decayed” so that we “stumble out of control,” casting ourselves into She’owl. Without a cure, without a savior, without a means of purification, sin is deadly. So from the first two sentences we have learned that we must be born anew from above by way of Yahowah’s Spirit because we have all sinned and will otherwise be held accountable.

In the third sentence, Yahowah explains how we are to go about receiving His remedy. To appreciate the process, we have a dozen more words to unwrap. But before we begin, and so that it is fresh in our minds, here is God’s statement to us: “I would like you to literally choose to take (laqach – make a decision to receive and grasp hold of, and of your own free will selecting, genuinely acquiring and accepting (the qal stem conveys that which is actual and should be interpreted literally while the imperative mood conveys volition)) with you (‘im – associating yourself with) these words (dabarym – these statements and this communication) and return (suwb – turn back to, change direction and become restored, be refreshed and repaired, answer the call, change attitude, and be transformed) to (‘el) Yahowah ( ).”

“Take” is from laqach, meaning: “to take hold of, to take in the hand and carry along, to fetch and take with you, to receive, to accept, and to select.” Here Yahowah is encouraging us to grasp hold of His testimony, selecting it and accepting it, because it alone provides the guidance we need to return to Him.

“Words” is from dabarym, meaning: “words and statements, communication and chronicles, sayings and instructions, events to which one might refer, speech and message, account, treatise, and record, formal rendering in a systematic manner.” Therefore, we find dabar translated as: “account, acts, advice, annals, answers, conclusions, consultation, conversation, counsel, desires, fulfillments, instructions, message, oath, promises, plot, proposal, purpose, rationale, record, reply, report, request, sayings, speech, thoughts, verdict, ways, word and words.” So in a word, dabar is God’s Word – His Torah, Prophets, and Psalms. That means we need to receive, accept and take hold of God’s Testimony if we are going to live. We need to select it and accept it, grasping hold of it so that we can carefully observe it. There is nothing subtle or passive about this process. If we want Yahowah’s redemption we must take hold of His Word and carry it with us.

This is why Yahowchanan began his presentation of the good news by confirming what we have just read in Howsha’: “In the beginning was the Word and the Word was with God, and the Word was God . In Him was life, and His life was the light of men. The light shines in the darkness but the darkness has not understood it . He came to His own, but His own did not receive Him. Yet to all who received Him, to those who rely on His name, He gave the right to become children of God—children born not of natural descent, nor of human decision, or a husband’s will, but born of God. The Word became flesh and tabernacled with us. We have seen His glory, the glory of the One and Only, who came from the Father, full of mercy and truth . For the Towrah was given through Moseh; mercy and truth came through the Ma’aseyah Yahowsha’.” (Yahowchanan / Yah is Merciful / John 1:1-17) This is the prose and poetry of salvation—a summation of Yahowah’s message to man in eloquent terms.

To learn how we can be “born of God,” let’s return to Yahowah’s most vivid explanation. “With,” in Howsha’s salvation passage, is ‘im, meaning: “with, indicating something that is done together.” ‘Im refers to “something that parties share in common”—which is probably His Spirit. ‘Im is used to convey: “to walk with, to converse with, and to enjoy companionship with” Yahowah, as He is the object of this sentence.

“Return” is once again from suwb, meaning: “to turn away from [corruption and perversion] and to turn to [God].” To suwb is “to answer and be restored” by “changing one’s direction, attitude, and thinking.” Suwb speaks of “turning away from evil, coming back home, and returning from the dead.” To suwb is to “engage in spiritual relations.” It conveys “repentance and rebirth.” Therefore, this first sentence reveals: “Receive, accept and possess Yahowah’s Words, His Scripture, making it the thing you share in common so that you can return to Him and be restored, turning away from evil and coming back home—literally returning from the dead by being born anew.”

Moving on to the next statement, we found God telling us: “Choose to say (‘amar – as an expression of freewill genuinely answer, responding and vowing (scribed in the qal imperative)) to Him (‘el – to God), ‘Continually take away (nasa’ – consistently and literally lift off and carry away (scribed in the qal stem making this action actual and genuine and in the imperfect conjugation signifying that is will continue throughout time)) every (kol) corruption and perversion (‘aown – tendency to twist and pervert which serves as the basis of sin) and (wa) grasp hold of and receive (laqach – accept and obtain) that which is good and pleasing (towb – that which is loving and favorable, acceptable and pleasant).’” This then clarifies the process.

“Say” is from ‘amar, meaning: “to speak, to respond verbally, and answer.” To ‘amar is to “make a promise or a vow. It is a vouch—a spoken affirmation or assurance.” ‘Amar means “to give your word or pledge, to claim and tell, to declare your response and intentions.” So once we select Yahowah’s Word, the informed and rational will choose to respond to what He is offering, accepting and embracing it.

“Take away” is nasa’, meaning: “lift up, bear continuously, carry away, accept and forgive.” It was scribed in the imperative mood, revealing that we should ask God to continually and constantly do this on our behalf.

“All” is kol, that’s all kol means. We need God to clean house, not just sweep some of our more glaring problems under the rug. With God it is all or nothing. All traces of religious and political perversity must be removed from our lives.

“Corruption and perversion” is from ‘awon, meaning: “iniquity, wickedness, perversity, and guilt associated with perverting and twisting a message.” ‘Awon reflects “the consequence of corruption and the legal state of being liable for wrongs done.” It is how religion and politics operate. It is how Satan beguiled Adam and Chawah in the Garden.

“Grasp hold of and receive” is also from laqach, meaning: “take hold of, select and accept.” When we accept Yahowah’s Word He is in a position to accept us in return.

The last word, translated “that which is good and pleasing,” comes from towb. Since Yahowah specifically calls Himself and His Towrah “towb,” it is important that we realize that it means: “to be considered good, and thus to be acceptable and pleasing, to be joyful.” It is something that is offered and should be received “happily and lovingly.” Towb is to be “agreeable, good, and acceptable.” When mankind’s perversions and corruptions are removed from us, this is how we appear to Yahowah.

Therefore this sentence reads: “Answer Yahowah and say to Him, ‘Accept my iniquity, bear my guilt, carry away all of man’s corruptions and perversions, so that I become acceptable, pleasing and good” in Your eyes. It is the sinner’s prayer of salvation.

The final sentence gloriously confirms the previous ones: “‘This is what we want to be our end result and our recompense leading to our reconciliation (shalam – this is our choice to complete us, making us whole, sound, and restored, our decision regarding redemption and the restoration of our relationship (scribed in the cohortative form which expresses volition, and thus the choice and desire of the person speaking, in the imperfect conjugation which indicates that this benefit will be ongoing throughout time, and in the piel stem which brings about the state of the verb which is our reconciliation)), the fruit (para’ – that which thrives to be productive) of our lips (saphah – spoken words which come out of your mouths).’”

There are few words in God’s Word as meaningful as shalam. Based upon shalowm, it addresses the “reconciliation and resulting restoration” of the Covenant relationship with Yahowah. Nothing is more important. So in this light, shalam was translated “this is what we want to be our end result and our recompense leading to our reconciliation.” Shalam speaks of that “which completes and fulfills by way of making recompense so as to restore a relationship.” To shalam is to “render in full, repaying a dept that is owed.” It speaks of “perfect deliverance, completing and finishing everything required to make us sound and healthy, unscathed and unharmed.” It is why Yahowsha’ said “It is finished” as He hung on Mowryah’s pole. Shalam signifies the “peace” that is made between a perfect God and sinful man by way of God “paying our penalty.”

Shalam is a “recompense rendering restoration, a requital.” Since these are not words we use everyday, let’s examine them. “Recompense” is a “reward which compensates. It means to “offer a payment that makes up for another’s debt.” “Render” is “to extract in a crucible, to approve by way of offering compensation, to deliver and to restore.” To render is to “hand down a legal judgment or verdict. It is to “acknowledge the dependence of a person on the service provided by another.” “Restoration” is “renewal, the bringing back to a former condition.” In this case, it would be back to Adam’s perfect sinless nature and ideal relationship with Yahowah prior to the fall. “Requite” is “an act of giving compensation to render someone suitable, returning an injured person to a beneficial status.” Collectively, shalam defines Yahowah’s/Yahowsha’s atoning sacrifice on Mount Mowryah’s upright pole. It explains the how and why of salvation.

But there is more. Every definition of shalam describes the Ma’aseyah’s merciful gift: “to perform something that is good, to make restitution, amending the record.” Prophetically, shalam is often translated “to fulfill” or “to finish.” It is the “final fulfillment of an obligation,” in this case Yahowah’s prophetic promises to save mankind by sacrificing Himself for us. By shalam we “receive compensation” so that God can “mete out a just verdict” that enables us “to remain healthy, be unscathed and unharmed,” taking us to “a preferable state”—eternal life in paradise.

The same three Hebrew letters vocalized differently form shelem, a “fellowship offering that comes by way of fulfilling a promise or vow.” Shelem is “a voluntary sacrifice which perfects, reestablishing the covenant relationship.” Another variation of the three letters rendered in the text is shalem, telling us that the recompense was “complete and fully accomplished” keeping us “safe from danger” and enabling us to enjoy a “close personal association”—that standard being the torah, or prescriptions. Shalem makes us “whole, in complete accordance with the acceptable standard.” Shalem suggests that the person offering the gift “was fully devoted, having great love and passion,” and that He was “obedient”—concepts which permeate the Ma’aseyah’s last day as a mortal man.

In this passage, shalem is often translated “present,” a word which means “to become manifest” and “to formally bestow a gift” which “introduces a person into the presence of someone with a superior rank”—in this case of God, by God, to God. It is a perfect and complete summary of the Covenant. It is beryth.

“Fruit” is para’, meaning: “to bear fruit, to be fruitful, to thrive in fruitfulness, and to flourish.” In this context it means to be restored so as to live and be productive. Our lips provide the means to this rehabilitated state because saphah, means: “lips, speech, language, and to communicate a message.” Our contribution to the salvation process is limited to answering Yahowah and accepting His gift in accordance with His Word.

Howsha’ just completed one of the most important three-part declarations in human history. It begins ominously, telling the Yisra’elites that they will reject their Savior, but ends majestically, telling us how to accept His gift of eternal life. Notice it is all preceded by:

“Indeed, though he flourishes, thriving while acting like a wild ass among his brothers, a scorching east wind, the approach and confrontation of a sickening and blistering storm, will come.

The Spirit of Yahowah will ascend and withdraw, incensed, He will depart and go up, out of the wilderness, the lifeless place without the word.

And His source of life, His spring which flows providing the basis for purification and restoration, will be treated shamefully and will dry up, it will be disregarded, frustrated, and delayed, thereby experiencing the distress and disappointment of diminished harvests of those who are confused and thrown off balance).

So then His cistern of mercy, His observable fountain of blessings, His well of sustenance which provides perspective, and His fountain of favor which sustains life which can be seen, observed, perceived, and understood, providing perspective, He will dry up, making desolate, separate, and lifeless.

He, Himself, will plunder His treasury of light of every valuable and fruitful implement, of all useful and desirable vessels, productive articles, and treasured possessions which can be deployed to accomplish and complete the mission.” (Howsha’ 13:15)

“Shomarown / Samaria will be held accountable and judged guilty, will be declared liable for wrongdoing, suffering the consequences for having trespassed, going where they should not have gone, for indeed, she has rebelled, being provocative and contentious, she has been openly defiant against God.

They will fall, lose control, and be demoted in status as a result of being neglected and will be conquered by the sword by those deploying weapons of war. Their little ones, their infants and young children who are still nursing, will be stricken and dashed into pieces, and their pregnant women will be ripped open.” (13:16)

But there was a better choice—the ultimate choice—the choice for which mankind was created and the Scriptures revealed:

“Return, turning back and changing direction to become restored, to be refreshed and repaired, answer the call and change your attitude and be transformed Yisra’el, those individuals who engage and endure with God, eternally all the way to Yahowah, your God.

Indeed because you have staggered and stumbled out of control, you have faltered and fallen, having caused yourselves to be cast down, you have tottered and become feeble, having injured yourselves, ruining yourselves you have decayed, becoming weak in your corruptions and perversions, your tendency to twist and pervert the message.

I would like you to literally choose to take, receive, and grasp hold of, of your own free will selecting, genuinely acquiring and accepting with you, associating yourself with, these words and return, turning back, changing direction and become restored to Yahowah.

Choose to say as an expression of freewill, genuinely answering, responding and vowing to Him, ‘Continually take away, consistently and literally lifting off and carrying away every corruption and perversion, every tendency to twist and pervert the truth which serves as the basis of sin, and grasp hold of and receive, accept and obtain, that which is good and pleasing, that which is loving and favorable, acceptable and pleasant.

This is what we want to be our end result and our recompense leading to our reconciliation, this is our choice to complete us, making us whole, sound, and restored, our decision regarding redemption and the restoration of our relationship, the fruit, that which thrives to be productive, of our lips, our spoken words which come out of your mouths.’” (Howsha’ 14:1-2)

This solemn dialogue with Yahowah includes an acknowledgement that Yahowah loves us, because we are answering His call. It acknowledges that He revealed Himself to us by way of His Scripture and that we must study His Word to know, understand, and trust Him. This communication is an acknowledgement of our sinful and thus condemned condition. It includes an acknowledgement of our need for a redeemer. The prayer signifies an acceptance of who the Savior is and how He saved us. It recognizes that we have chosen to receive His merciful gift. It confirms an understanding of how that choice liberates us from the penalty of death. And it is an acknowledgement of our willingness to be anointed by Yahowah’s Spirit, being born anew from above and eternally married to Him. If you have not had this conversation with Yahowah, please do it now.


  

The most important conversation in human history took place in Yaruwshalaim just shy of two thousand years ago. One party was a Pharisee. This Rabbi named, Nicodemus, was one of the world’s foremost experts on the Hebrew Scriptures. The other party was God.

By way of background, according to Yahowchanan, the Ma’aseyah was in town for Passover. He would ultimately be the sacrificial Lamb. He had just cleared the Temple of merchants and money changers. For this unreligious act He was queried: “Then the Yisra’elites demanded of Him, ‘What miraculous sign can you show us to prove your authority to do all of this?’ Yahowsha’ answered them, ‘Destroy this temple and I will raise it again in three days.’ The Yisra’elites replied, ‘It has taken forty-six years to build this temple, and you are going to raise it in three days?’ But the temple He had spoken of was His body [as it was the Tabernacle of Yahowah’s Spirit]. After Yahowsha’ was raised from the dead, His disciples recalled what He had said. Then they trusted the Scripture and the words that Yahowsha’ had spoken.” (Yahowchanan / Yah is Merciful / John 2:18-22)

“Now while He was in Yaruwshalaim at the Passover Feast, many people saw the miraculous signs He was doing and trusted in His name. But Yahowsha’ would not entrust Himself to them, for He knew all men. He did not need man’s testimony about man, for He knew what was in man.” (Yahowchanan / Yah is Merciful / John 2:23-24)

And that brings us to the most telling of all conversations. It is fairly long, so I am going to share it with you without amplification and then go back and expose the full measure of each word. “Now there was a man of the Pharisees named Nicodemus, a member of the Jewish ruling council. He came to Yahowsha’ at night and said, ‘Master, we know you are from God, a teacher. For no man could perform the miraculous signs you are doing if God were not inside of him.’

“In reply Yahowsha’ declared, ‘I teach you the truth, no one can see the kingdom of God unless he is born from above.’ ‘How can a man be born when he is old?’ Nicodemus asked. ‘Surely he cannot enter a second time into his mother’s womb to be reborn.’

“Yahowsha’ answered, ‘I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to Spirit. You should not be surprised at my saying, ‘You must be born from above.’ The Spirit blows like the wind and breathes life wherever He desires. You are endowed with the faculty to hear the voice and language, yet you do not know the household of God, what place He appears and becomes known or where He is going. In this manner he who is to have eternal life, each and everyone is born, brought forth, and delivered by the Spirit.’

“Nicodemus said, ‘In what manner or way can He and this exist and happen?’ Yahowsha’ answered, ‘You are Yishra’el’s teacher, and do you not understand this and Him? ‘Most assuredly, I tell the truth concerning this. We speak of what and whom we know and bear witness to what and whom we have seen, but still you do not receive our witness.’” (Yahowchanan 3:1-12)

“If I have spoken of the earthly and human and you do not trust, how then will you trust if I speak of the heavenly? No one has ever ascended into heaven except the One who descended from heaven—the Son of Man. Just as Moseh lifted up the snake in the desert, so likewise, in the same way and manner, the Son of Man must be lifted up, in order that everyone who relies on Him may have eternal life.

“For God so loved the world that He gave His one and only Son, that whoever relies upon Him shall not perish but have eternal life. For God did not send His Son into the world to condemn the world, but to save the world through Him. Whoever relies upon Him is not judged or condemned, but whoever does not rely stands condemned already because he has not trusted in the name of God’s only Son.

“This is the verdict: Light has come into the world, but men loved the darkness instead of light, because their behavior was evil. Everyone who practices evil hates the Light, and will not come into the Light concerned that that his behavior and deeds will be exposed. But whoever lives by the truth comes into the Light, in order that it may be seen plainly, that what he has done is taking place in close proximity to God.” (Yahowchanan / Yah is Merciful / John 3:12-21)

Yahowsha’ knew why Nicodemus had come. He also knew that as a Pharisee, Nicodemus was a Scriptural scholar. The Rabbi knew the Howsha’ passage we have just read, so he should have known why and how he needed to be reborn in the Spirit of Light. Yahowsha’ expected him, just as He expects us, to know and understand His Scripture. His Words illuminate the path to salvation and eternal life.

Since we have examined the passage Nicodemus had failed to grasp, let’s focus our attention on the Ma’aseyah’s most important confirmation of it. “Now (de – therefore, this is an indication that these events are closely related), there was a man named Nicodemus, a member of the Yahuwdian ruling council.” De tells us that Yahowsha’s discussion with Nicodemus was directly related to that which preceded it—the revelation that His body was the Temple of God’s Spirit, His prediction of His impending fulfillments of Passover, Unleavened Bread, and FirstFruits, the significance of these things occurring in conjunction with the Miqra’ey, as well as the importance of His name and man’s reliance upon Him.

There were about 6,000 Pharisees in the first century. The sect originated long after the Babylonian exile. And while the Mishna wouldn’t be written for more than a century, the Talmud for six centuries, and the Masoretic Tanakh wouldn’t be vocalized for a millennia, these super-religious and inordinately-political Yisra’elites were not opposed to usurping God’s authority by making up their own rules. Yahowsha’ said that they were “born of vipers,” meaning the Devil, in Mattanyah 23, the corollary of this passage. Uncomfortable with Yahowah’s mercy-based plan of salvation, they had substituted one that was works oriented. And that was the core of the problem. This Rabbi wanted to know what he had to do to be saved. He did not recognize that Yahowah was on the cusp of doing everything that was required.

It is interesting to note that the closest Greek word to pharisaios/Pharisee is pharmakeia—“sorcery, witchcraft, and black magic”—the guiles of men and demons. And while this is an apt description of the Satanic deceptions perpetrated by the Master/Rabbis, it should be haunting to those who call themselves “Christians.” The pharmakeia were chrisos, “dispensers of drugs.” Christos was not actually applied to the Ma’aseyah Yahowsha’ or His followers until late in the fourth century. Initially the title was written crestus, which is a useful implement. As such, the Followers of the Way were “Chrestucians” not Christians. As the word chrisos implies, the pharmakeia dispensed man-made cures, “magic potions, drugs, and healing ointments.” Chrisos implies being physically drugged by men, not Spiritually anointed by God—which is the essence of this message.

Nicodemus was a member of the Sanhedrin, the poligious organization that would ultimately try and convict the Ma’aseyah for blasphemy. These power-hungry men hated Yahowsha’ because He made them irrelevant at best, and damned at worst. So Nicodemus chose to visit God under the cover of darkness. “He came to Yahowsha’ at night and said, ‘Exalted One (rabbi), we know (oida/oikeios) you came from (erchomai) God (theos), a teacher (didaskalos).”

While we are clarifying terms, “rabbi” does not mean “teacher.” It means “to exalt and to be great.” These religious clerics had no interest in teaching their fellow man anything. They wanted to elevate themselves and rule over others.

The word translated “know” is relational: oikeios, meaning “belonging to the family of, being intimate with, being related to, and adhering to” in this case “God/theos.” Oida, a related word, means “to have seen or perceived, hence to personally know” in this case “God.” Erchomai describes the concept of manifestation as it defines the Ma’aseyah’s mission: “to come from one place to another, to appear before people, to come forth, show oneself and become known, to influence, establish, and arise.”

Didaskalos is usually translated “Master” but it only means “teacher.” It is derived from the verb, dao, “to learn.” A didaskalos provides “instruction.” And based on what follows, that distinction is important—it is a requirement of a loving relationship. We are being instructed, not commanded.

“For no man (oudeis) could perform (dunamai poieo) the miraculous signs (semeion) you are doing unless (ean) God were with (meta – in the midst of, as a companion in fellowship with) him.’” Oudeis makes a distinction between that which is of man compared to that which is from God. Dunamai means “would be able, would have the power by virtue of one’s own ability or resources, would be capable, strong or powerful enough” to perform a miracle. Dunamis is the “inherent power by virtue of someone’s nature to perform a miracle.” It suggests that the source is “excellent, influential, and moral.” Poieo means “bring forth” and “fulfill.” It speaks to God’s unique ability to “create and declare a path, a way of life.” A semeion is “a miracle, a sign, an unusual occurrence, transcending the common course of nature.” It is “something extraordinary and inexplicable which portends remarkable events soon to happen.”

Nicodemus had been too polluted by rabbinical misconceptions to see the Ma’aseyah as the fulfillment of the Scripture, but he did have the good sense to understand that the only rational explanation for Yahowsha’s teaching and miracles was that God was in Him.

“Yahowsha’ answered and said ‘Truly, truly (amane, amane), I say (lego – affirm, maintain, teach, and advise), one cannot (ou dunamai – is unable, lacks the power, ability, and resources to) see (horao – behold, perceive, know, become acquainted with by experience, appear in, or witness) the kingdom (basileia – reign, dominion, royal power, and authority) of God unless he is born (gennao) anew from above (anothen).’”

Amane was transliterated directly from Hebrew to Greek to Latin and then to English. It is based upon the Hebrew amane, meaning: “to make firm, to build up, and to establish,” concepts that correspond to salvation. Consistent with Yahowah standing up for us so that we might stand with Him, amane means “to provide stability and confidence, like a child would find in the arms of a parent.” Amane “signifies the support of a pillar or upright pole.” It is a “firmly founded foundation” with “a lasting permanence.” Eerily, amane is “a secure nail that finds a solid place to pierce,” and “the right hand.” As a declarative statement, amane conveys: “trust in this, rely upon this with absolute confidence, and be trustworthy and reliable.”  When vocalized in Hebrew, amane is pronounced “aw-mane” with a long “a.” And that distinction is important because “Amen” with a short “e” is the name of the Egyptian sun god—Amen Ra. False gods love deceptive titles. It’s why Ba’al chose Lord.

Interestingly, gennao, in addition to “be born” means “to be brought forth, to be delivered, and to give rise to.” Anothen is a critical word, signifying that this deliverance must come “from above, from a higher place, from God and heaven.” Anothen “makes everything new”—that’s what the mercy of God can do.

Anothen does not mean “again” which should make Christians who claim to be “Born Again,” shudder. Being born anew from above in Yahowah’s Spirit does not make us Christian, but rather Yisra’el—one who stands with God. We become Yahuwdym—those who belong to Yah.

Anothen is used several times in the Greek text. In Yahowchanan / John 3:31, Yahowchanan the Immerser says the Ma’aseyah Yahowsha’ is “from above.” In Yahowchanan 19:11, Yahowsha’ tells Pilate: “You would have no power over me if it were not given to you ‘from above.’” The concept of being “born from above” means to be “born of God” according to Yahowchanan 1:13. It means to be “born of Him,” with “Him” being Yahowsha’ in 1 Yahowchanan / John 2:29. 1 Yahowchanan 4:7 says: “Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God.”

In Ya’aqob, mislabeled “James,” after the arrogant English King, we find anothen used in 1:17: “Every good thing given and every perfect gift is from above/anothen, coming down from the Father of Light.” In 3:17 we are told: “The wisdom from above/anothen is pure, peaceable, reasonable, merciful, productive, unwavering and without hypocrisy.” So to be gennao anothen is to be “born from above” to be “delivered by God,” to be “brought forth unto heaven,” and to be “made anew, giving rise to” salvation.

“‘By what means (pos) can a man (anthropos) have the ability, power and resources (dunamai – obtain the favorable circumstance or permission) to be born (gennao – be brought forth, delivered, and arise) when he is old?’ Nicodemus asked. ‘He cannot (me dunamai) enter (eiserchomai) a second time into his mother’s womb to be reborn.’ Yahowsha’ answered, ‘Most assuredly (amane – I make firm, build up, and establish; I provide the stability and confidence a child would find in the arms of a parent; I am the support, the pillar, and the upright pole; I am the firm foundation with lasting permanence; I am the right hand of God in which the nail will pierce; believe in this, trust this, rely upon this with absolute confidence, and be faithful), I tell (lego – teach and affirm) the truth (amane) no one can (ou dunamai – no person has the ability, power, or resources to obtain the favorable circumstances or permission to) enter (eiserchomai – reach, come in and experience) the kingdom of God unless he is born (gennao) of water (hydor) and the Spirit (Pneuma). Flesh (sarx – carnality, the body, man’s animal nature) gives birth to (gennao – brings forth and delivers) flesh, but the Spirit (Pneuma) gives birth to (gennao – brings forth and delivers) Spirit.”

Water is the symbol for physical birth because in the womb we are encased in water which must break and spill forth before we can enter the world of the living and take our first breath. Also, water was symbolic for the cleansing that was needed for sinful man to approach a perfect God. The Towrah prescribed washings that were required prior to approaching the Tabernacle just as Yahowsha’ prescribes the immersion of our bodies making them Yahowah’s Tabernacle. While water does not cleanse us of our sins, it is symbolic of what the Spirit does.

Pneuma occurs 385 times in the Greek. It is translated “Spirit” or “Spirit of God, Spirit of the Ma’aseyah or Spirit of Truth” 146 times. As a legacy of the KJV it is absurdly translated “Holy Ghost” rather than “Set-Apart Spirit” another 89 times for a total of 235 occurrences. The remaining presentations of pneuma pertain to human nature and to the evil spirit so there is more than one type of spirit and not all of spirits are good. Pneuma would be the closest Greek translation of Ruwach (Spirit), while psuche corresponds more directly to the Hebrew nepesh (soul). As an interesting aside, eiserchomai is used to indicate a “satanic spirit taking possession of a person,” further confirming that there is more than one spirit.

This known, the language of revelation and heaven is Hebrew, not Greek. So if you want to understand one and enjoy the other, focus on Hebrew, not Greek.

By affirming that we must be born of the Spirit from above to enter heaven, Yahowsha’ confirmed and amplified the salvation message contained in the last chapter of Howsha’. And as demonstrated by this conversation between Nicodemus and Yahowsha’, to understand precisely what must happen, one must study both accounts. One without the other is insufficient.

Nicodemus had studied Hebrew Scripture, and was now talking with its Author, but he didn’t seem to understand either. “You should not be surprised (thaumazo – be amazed, marvel and wonder in admiration) at My saying (lego – affirmation, exhortation, and teaching), ‘You must be born (gennao – brought forth and delivered) from above (anothen).’ The Spirit (Pneuma) blows like the wind and breathes life (pneo) wherever (hopou – referring to circumstance and reason) He desires and determines (thelo – based upon will, intent, mind, choice, love and relationship). You are endowed with the faculty to hear (akouo – pay attention to, understand, respond to, receive, and conform to) the voice (phone – calling, spoken words, language).”

There is an interesting side note to anothen that we should perhaps consider. Anothen, in addition to signifying “to renew from above and from a higher place,” means “from the first and from the beginning.” That is significant, at least in translation, considering the opening line of the Scriptures: “In the beginning (bare’syth) God ” Re’shyth means “first and beginning.” In this context it explains that God is the first and the beginning so to be born anothen is to be brought forth and delivered by Yahowah.

Re’shyth shares commonality with a number of words with divine connotations. Ra’ah describes Yahowsha’: “to appear, advise and approve.” Ra’eh is “to see and experience” Him. Ra’awah is the result: “to be satisfied.” Rey designates man’s relative position and vantage point: “mirror image and looking glass.” Roy is how He reveals Himself to prophets: “a vision.” Ra’am is related to being brought forth and delivered, meaning “to be lifted up.” Ra’mah defines where we go: “someplace high and worthy.” Ro’ah tells us who we encounter there: “the chief and foremost, the head.” Rab is who and what we experience in heaven: “the Master and abundance.” Rabab is a “bringing together,” synonymous with the ekklesia. So anothen and its Hebrew basis confirm the identity of the Spirit “from above, from the first and the beginning” as well as the consequence of being “born, brought forth, and delivered” by Him.

Thelo is an equally remarkable term. It is based upon the Greek word for “choice.” The Spirit goes to those who “choose” Her. There is no more important message. Thelo is a relationship word which describes God’s “purpose and desire to love and take pleasure in” a beryth/relationship with His creation. As for related words, theiotes is “Divinity,” and theos is “God.”

Just as enlightening, are the insights embedded in akouo and phone. If the translations and scribes are to be trusted, and they can in this case because this statement is confirmed countless times in the Towrah, Yahowah created us in His image so that we would be “endowed with the faculty to hear, pay attention to, understand, and respond to (akouo) His voice, calling, spoken words, and language (phone).”

Yahowah created the Hebrew language and then has used it to accomplish His will. He instilled within us the ability to comprehend and use this, the ultimate tool, because we are the object of His desire. He loves us and wants us to love Him in return. Language, and especially Hebrew, is the conduit, the medium of communication and the essence of relationship. Language is the thing that separates us from all other animals. Language is what makes knowing and loving God possible. According to Yahowah, Howsha’ and Yahowchanan, language, the spoken and written word, is how we come to know God, to choose Him, and as a result to become born anew from above in His Spirit. It is the reason the Towrah was revealed and its Covenant was proclaimed.

Speaking to Nicodemus, Yahowsha’ said, “You do not know the household of God (oikeios), His origin or source (pothen – the author or giver), or what place He comes into being or appears and becomes known (erchomai – comes forth, manifests Himself, establishes, influences, and arises) or where He is going (hupago – leading, bringing together, and withdrawing to).” The household of God is Yahowah/Father, Spirit/Mother and Yahowsha’/Son. Collectively, they are the author and giver, the origin and source of life.

“In this manner (houto – thus, likewise) he who lives and is to be (esti/eimi – to have eternal life), each and everyone is born (gennao –brought forth and delivered) by the Spirit (Pneuma).’” Yahowah’s Spirit redeems and delivers. She is our savior. To know Him and Her, and to choose to be born of them, is to live. To be ignorant of the household of God, and to reject Yahowah, the Spirit, and Yahowsha’ is to die. It is that simple; it is that profound. It is the meaning of these words.

“Nicodemus said, ‘How (pos – in what manner or way) can (dunamai – the resource, ability, and power of) Him, Her, and this (houtos) exist and happen (ginomai)?’ Yahowsha’ answered, ‘You are Yisra’el’s teacher. Do you not understand (ginosko – recognize and perceive, acknowledge familiarity with) Him, Her and this (houtos)? Most assuredly “(amane – I make firm, build up, and establish; I provide the stability and confidence a child would find in the arms of a parent; I am the support, the pillar, and the upright pole; I am the firm foundation with lasting permanence; I am the right hand of God in which the nail will pierce; trust this, rely upon this with absolute confidence, and be trustworthy), I tell (lego – teach, exhort, and affirm) the truth (amane) concerning this (hoti – cause and reason, conversation, identification, and explanation) we speak (laleo – talk about, preach, declare, and disclose the thoughts) of what and whom (hos) we know (eido - perceive, signifying the actual seeing and awareness of and the personal acquaintance with) and bear witness to (martureo – testify, affirm, and share) what and whom (hos) we have seen (horao – beheld, seen with our own eyes and perceived with our own mind, have known and experienced), but still you do not receive (lambano – grasp and take hold of, acquire, possess, or accept) our witness (martyreo – testimony).’”

The “whom and what” of this conversation is central to “the identification and explanation” of the Spirit and Salvation. The means to salvation is the means of salvation. It is why Yahowsha’ referred to Himself, the Savior, and the Spirit, as “we and our.” Yahowsha’ knows and is acquainted with, and thus can bear witness to both, because He is the Savior and the Spirit. To be born from above is to receive Yahowah’s Spirit. “Our” is the household of God. Yahowah is our Father, the Comforter or Set-Apart Spirit is our Mother, and Yahowsha’ is the Son who represents them, facilitating fellowship. When we are born of Spirit and married, Yahowsha’ becomes the Groom and we as Yisra’el and the Ekklesia, become the bride.

The Ma’aseyah affirmed what Howsha’ had disclosed—the religious leaders were lost souls. “If I have spoken of (lego – affirmed and taught) the earthly (epigeios – terrestrial and human) and you do not trust (pisteuo – do not commit yourself, place confidence in, and rely upon [Me]), how then will you rely (pisteuo – trust) if I speak of the heavenly (epouranios – celestial)? No one has ever ascended into (anabaino – risen up and entered) heaven (ouranos – the abode of God) except the One who descended from (katabaino – came down from) heaven—the Son of Man.”

Son, hyios, is a term of “relationship and association.” God associated with man by manifesting Himself in the form of a man so that men might be able to form a relationship with Him. In this passage, Yahowsha’ is telling Nicodemus that He alone has ascended to heaven. That is because the Ma’aseyah’s atoning sacrifice is the sole means to heaven. Until He had fulfilled His promise to redeem us, the saved, those souls immersed in His Spirit, were in Abraham’s Bosom—the good section of She’owl. All those who had been set apart unto Yahowah, and who had died previously, were to become a FirstFruits offering at that same time, rising up to heaven on the day appointed in accordance with the Miqra of FirstFruits.

Yahowsha’ explains this very thing in the next line: “Just as Moseh lifted up the snake in the desert, so (houtos – likewise, in the same way and manner) the Son of Man must be lifted up, in order that (hina – so as a result) everyone who relies on (pisteuo – puts trust in and commits to) Him may have and hold on to (echo – possess and retain, wear the clothing of, be able to experience) eternal life (aionios zoe – everlasting life, life without end, never ceasing existence).”

Moseh’s lifting up of a snake on a pole was a salvation prophecy pertaining to the Ma’aseyah. During the exodus, the Yisra’elites “spoke against God and Moseh, saying, ‘Why have you brought us up out of Egypt to die in the desert? There is no bread. There is no water. And we detest this miserable food.’ So then Yahowah sent venomous snakes among them. They bit the people and many Yisra’elites died. The people came to Moseh and said, ‘We sinned when we spoke against Yahowah and you. Ask that Yahowah will take the snakes away from us.’ So Moseh made the request for the people. Yahowah said to Moseh, ‘Make a snake and put it up on a pole. Anyone who is bitten can look at it and live.’” (Bamidbar / In the Wilderness / Numbers 21:5-9)

Rejecting Yahowah is sin. Not relying upon Him is death. Yahowsha’ was lifted up on a pole to cure and heal us. Those who look to Him for salvation live. Reliance upon the work Yahowah accomplished through the Ma’aseyah Yahowsha’ during the Miqra’ey is the means to eternal life. It is the message of the Towrah.

This is the payoff line of the most important conversation in human history: “For God so (houto – in this way and manner) loved (agapao – became fond of, pleased and content with) the world (kosmos – universe, earth, people) that He gave (didomi – delivered, bestowed as a gift, put in our place) His one and only (monogenes – unique, one of a kind) Son (huios – term of relationship and association), that whoever relies upon (pisteuo – trusts in) Him shall not perish (apollumi – be destroyed, be lost, abolished, put to an end, and become dead) but have eternal life (aionios zoe).”

Yahowsha’s sacrifice on the pole was a gift. He put Himself in our place and accepted our death sentence so that we could live. To pisteuo is “to put something,” in this case the penalty of sin, “into the care of another”—our Savior. Pisteuo isn’t belief or faith in the sense of accepting something that is not or cannot be known, but rather trust in Him who is known.

Monogenes does not mean “begotten.” Yahowsha’ is not a second generation deity as begotten would imply. God simply became visible to us at this time just as Bare’syth / Genesis 1 had proclaimed.

Yahowsha’ referred to Himself as the “Son” because a son comes in his father’s name and was, at least in those days, usually about his father’s business. The Son not only completes Yahowah’s familial metaphor of Father, Mother, and Child—thus family—the Son represented the eternal family here on earth. That job has now been passed on to our Spiritual Mother, but will return to the Son during the Millennial Sabbath.

Yahowsha’ is the human manifestation of Yahowah—a diminished part of Yahowah set apart from Him for us to see. Therefore, Yahowsha’ is literally part of Yahowah. He is eternal. Monogenes thus signifies “the nature of” Yahowsha’s “derivation” and the Ma’aseyah’s “uniqueness.” That is why we derive “monopoly” and “genes” from monogenes. Yahowsha’ was the monogenes of Yahowah.

Consistent with Yahowah’s prophetic message in Howsha’, the choice presented here is between “eternal life” and “perishing.” It is not between life and eternal torment. Apollumi means: “to perish, to be destroyed, to be lost, abolished, put to an end, and to become dead.” God did not create us to torture us for all eternity. He created us in His image so that we might enjoy an eternal and loving relationship with Him. More than that, He made it possible. Better than that, He made eternal life a gift.

He even said so “For God did not send (apostello – send forth, away and out) His Son into the world to condemn (krino – judge and put asunder, evaluate) the world, but to save (sozo – heal, restore, and make whole; rescue, preserve, and keep safe; protect from destruction) the world through (dia – on account of, because of, by means of, through the agency of) Him.”

Yahowah’s gift, delivered through Yahowsha’, “heals us, restoring us to perfection.” He came to “rescue and preserve us, making us eternally safe, protecting us from destruction.” He is offering us the gift of eternal life.

By standing up for us, by allowing Himself to be lifted up on a pole, by causing Himself to be our sacrificial Lamb, we have been given the opportunity to avoid judgment and death. Since He paid our fine we have been declared “not guilty.” Yahowsha’ said it this way:

“Whoever relies upon (pisteuo) Him is not separated, judged, or condemned (krino), but whoever does not rely (pisteuo) stands separated and condemned (krino) already because he has not trusted (pisteuo) in the proper name of (onoma – nature, reputation, and information regarding) God’s one and only (monogenes – unique, one of a kind) Son.”

There are scores of prophecies concerning the Ma’aseyah and Savior being Yahowah’s Son. Rather than examine them now, we’ll review them in Volume Four, which is dedicated to the Ma’aseyah.

As predicted in Howsha’ most Yisra’elites rejected the Ma’aseyah and shunned His gift. So “This is the verdict (krisis – judgment, accusation, condemnation, damnation, and separation): Light (phos – that source of energy which illuminates and is manifest) has come (erchomai – made an appearance, has come forth, has become known, has influenced and has been established) into the world (kosmos), but men (anthropos - humankind) loved (agapao – welcomed and had an affinity for) the darkness (skotos – blindness, ignorance, the abode of evil spirits) instead of (mallon – rather than, more than, to a greater degree, more readily and willingly than the alternative) light (phos), because their behavior (ergon – actions, deeds, labors, business, undertakings, accomplishments, acts and thinking) were evil (poneros – wicked, morally corrupt, worthless, faulty and of no value; annoying, perilous, diseased, blind, and criminal).” Mallon indicates that in the choice between light and darkness, between Yahowah and Satan, between life and death, most will choose poorly.

“Everyone who practices (prasso – habitually commits and publicly perpetuates) evil (phaulos – things which slight, are mean and worthless, morally base, bad and wicked) hates (miseo – detests) the Light, and will not come into (erchomai - appear before, come to know, be influenced by or be established with) the Light, concerned that his behavior and deeds (ergon) will be exposed (elegcho – reproved and rebuked, receive a conviction).

But whoever lives by (poieo – brings forth, commits to, bears, and practices) truth (aletheia – objectively deals with reality, lives in accordance with the facts as they are manifest in the space/time continuum) comes into (erchomai – comes forth and appears before, arises in, is influenced by and is established in) the Light, in order that it may be seen plainly (phaneroo – made manifest, declared, clearly appear and become known, be realized by teaching, plainly shown and thoroughly understood) that what he has done (ergon – undertaken and accomplished, produced which is effectual) is the work of (ergazomai – brought about by, made to happen through, is in relationship to) and is taking place in close proximity to (en) God.” En suggests an “intimate union, a oneness of heart, mind and purpose” with God. It is the result of being born from above.

Yahowah’s Spirit is equated to Light throughout this passage because the Spirit is a Garment of Light. She comes into us, empowers and enlightens us, gives spiritual birth to us, clothes us, establishes us, nurtures and comforts us, teaches us, and gives us life.

 


Howsha’ concludes his prophetic revelation on divorce and reconciliation, on desolation and salvation, with these words: “We [Yisra’el] will not say again, ‘Our god,’ to the work (ma’aseh – acts, labor, or pursuit, enterprise or undertaking) of our hands (yad – arms, power, possessions, and control). For in You [Yahowah] the fatherless child (yathown – orphan) finds mercy (racham - love, compassion, and tender affection).”

Racham is “to have compassion.” It “demonstrates mercy for one in trouble, regardless of the person’s offenses or guilt so as to establish a relationship or association.” This is a blend of the first two statements as they are fulfilled by the Ma’aseyah. It is demonstrative of Yahowah’s presentation of the family unit being the model of beryth—something that has permeated every part of Howsha’s message.

Naturally, the passage goes on to speak about salvation, as the voice shifts to first person: “I will heal (rapha – be like a physician who repairs, cures, and mends) their turning away (meshuwbah – backsliding and apostasy—the renunciation of the covenant and abandonment of the relationship). I will love them freely (nedabah – voluntarily, as a freewill offering).” (Howsha’ / He Saves / Hosea 14:3-4)

Since Yahowah is speaking, the “I will become the physician who heals” and “I will love voluntarily as a freewill offering,” means Yahowah is Yahowsha’, and that Yahowsha’ is the Savior. This verse defines mercy as being a “freewill offering” and explains the voluntary nature of Yahowsha’s reconciling sacrifice, once again enabling the covenant.

By using meshuwbah, Yahowah is making a distinction that should be noted. Redemption is being offered to those who were ignoring God, and who were indifferent to Him, not to those who are openly antagonistic and blasphemous, preaching false doctrines. That would be showa’ and show’ is the means of damnation.

What follows is prophetic, speaking of a time in our not too distant future. “For My anger has turned away from them.” (Howsha’ / He Saves / Hosea 14:4) The word for “anger,” ‘aph, could just as easily have been rendered “presence,” and the word for “turned away,” suwb, could have been translated “restored.” So the passage is most likely communicating a concluding thought, rendering the whole verse: Yisra’el observed, “‘In You, the fatherless child finds mercy, love, and compassion.’ [Yahowah agreed,] ‘I will be like a physician who heals, repairs, and cures their abandonment. I will love them voluntarily, by way of a freewill offering. For My presence will be restored [to the now fatherless child].’”

As a result of this reunification, Yahowah is rejoicing. His words become poetic. “I will be like the dew to Yisra’el. He will blossom like the lily. And he will take root like Lebanon. His branches will sprout, and his glory will be like the olive tree, his fragrance like Lebanon.” (Howsha’ / He Saves / Hosea 14:5-6)

Dew is a symbol of closeness, nourishment, and anointing. Yahowah’s Set-Apart Spirit surrounds, caresses, and immerses us in light and love. That is what makes us Yisra’el—one who stands upright with God. “Blossom like the lily,” parach suwsan, also means “flourish in joy.” Parach is an exuberant expression of life: “flourish, bud, blossom, grow, spring up, sprout abundantly, break out, and fly.” Suwsan is based on suws meaning to “rejoice, display joy, and exult in gladness.” And while God has created many beautiful things, none are more perfectly designed than genus lilium—the iris, hyacinth, crocus, and tulip.

“Take root like Lebanon” could be symbolic of the Lebanese cypress—the most deeply rooted and most desirable tree in the Northern region of the Promised Land. Solomon used Lebanese cedars to construct the first Temple. Moreover, Labanown is from laban, meaning “to be purified so as to be white.” And “root” is from shoresh, meaning “the base or source.” Yahowsha’ is the source of our purification and His Set-Apart Spirit turns our sin white.

Yowneqeth, which is translated, “branches,” also means “shoots.” As “branches,” it is symbolic of the olive tree, which is the source of anointing oil and light. As “shoots” it is symbolic of the vine which is Yisra’el—especially when it is alive, rooted in the covenant and flourishing.

“Glory” is from howd, meaning “that which is glorious, honorable, and majestic.” Used in connection to the olive, glory, honor and majesty are the result of being immersed in Yahowah’s Spirit. Reyach, or fragrance, is often linked to the “sweet aroma” of the Miqra’ey feasts as they rise up to God and to the replies that are offered to Him. In this case they are seen as pure and white.

The next verse is reminiscent of the 91st Psalm. “Those who dwell (yashab – live, remain, and abide) in His shadow (tsel – shade and protection) will be restored (sub – returned and recovered, refreshed and repaired) rising (chayah) grain (dagan).”

Rising grain is symbolic of those who are set apart unto Yahowah and born from above and who rise from the dead to live eternally with Yahowah. But there is more to chayah dagan. Chayah means: “to live, to be alive and to remain alive.” Chayah is “to be saved from death.” As one would expect of a word with God’s name stamped in it, chayah means “eternal life.” It also means “to be restored to health, to grow and live prosperously.”

Dagan is based upon dagah, meaning “to grow and to increase.” Spiritually, these are different, yet related, concepts. Life is about growing. When we cease to grow, we die. Since God is alive, even He grows—that is why His covenant with man has evolved modestly over time. There are actually seven iterations of the one Covenant. The first application was simple and personal with Adam. The second was a bit more complex with Noah’s family. The third interaction with Abraham forms the basis of “beryth – relationship” in which we are invited to participate. The fourth iteration transpired with Moseh when the Covenant’s terms and conditions were presented for all the world to see. The fifth application comes by way of the affirmations pronounced by Yahowsha’. The sixth affirmation of the Covenant will be its renewal upon Yahowsha’s return on the Day of Reconciliations. The seventh iteration will be manifest in the Millennial Sabbath.

Growth can come in the form of knowledge, wisdom, experience, power, or love. Or it can be an increase in the quality and quantity of relationships. And “to increase” from a spiritual perspective is to go from our present three dimensions to seven, with the fourth being the dimension of time. It is what makes mortal beings eternal. As such, chayah dagan defines salvation leading to eternal life.

And not so coincidently, the dagel is the “appearance of the beloved, singularly distinguished, and conspicuous standard” of Yahowah—Yahowsha’—that we are to “look upon for victory over death.” Another close derivative, dagar, is synonymous with the ekklesia—“to gather together to care for.” Dagah means “to fish” which is why Yahowsha’ told His disciples that He would make them fishers of men.

Yahowah said, “I will hear, answer and care for you. I am like an evergreen tree. Your harvest is obtained through Me. Whoever is wise (chakam – learned, has the ability to comprehend), let him consider and understand, realize and teach (byn – perceive, ponder, discern, know and instruct; mark, regard, and act upon) these things.

Whoever is discerning (byn – perceptive and perceiving, observant and wise), he shall know and understand (yada’) the ways (derek) of Yahowah ( ) are upright (yashar –correct, just, righteous and equitable; proper and fitting).

The righteous (tsadyq – justified and vindicated, upright, innocent and guiltless; the acquitted, those declared not guilty) will walk (halak – live and exist) in them, but transgressors (pasha’ – the rebellious who revolt) will stumble (kashal – stagger and be cast down, be feeble and overthrown).” (Howsha’ / He Saves / Hosea 14:8-9)

Yahowah alone hears our cries for help and answers them. He alone cares for us. He is the sole source of eternal life. He is harvester—those anointed in His Spirit are collected by Him. Since He has just told us how to obtain salvation, Yahowah concludes the prophetic lesson named “Salvation” by suggesting that we listen to Him. “Consider these words, understand them and teach them to others.”

Although He’d have every right to be categorical, and state that only His ways were correct, that isn’t the point He is making here. Yahowah is speaking of salvation and He wants us to know the truth—that the consequence of sin is death. He wants us to know that the way to the Father and to eternal life is by Yashar—the Upright One. Yahowsha’ confirmed this when He said, “I am the way, the truth, and the life. No one comes to the Father but by Me.” Since we have all violated Yahowah’s instructions, we need vindication, a savior to redeem us, to make us innocent and guiltless so that we can be justly acquitted of our mortal crimes. That is Howsha’s message. It is every prophet’s message. It is the message of Scripture.


 

In a related prophecy pertaining to the Ma’aseyah, Yasha’yahuw / Isaiah speaks of the “Yashar/Upright One.” His 26th chapter is a seventh advent prediction that uses sixth advent salvation terminology. By way of background, the 24th chapter of Isaiah speaks of Yahowah wiping all evil from the face of the earth at the end of the Tribulation. We are told that the “earth’s inhabitants are burned up and very few are left.” Satan and his demons will be “herded together like prisoners bound in a dungeon.” And “Yahowah, Almighty, will reign on Mount Zion and in Yaruwshalaim.” This is all consistent with Yahowchanan’s Revelation because the author is unchanged.

The 25th chapter of Yasha’yah opens with an ode to prophecy: “O Yahowah, you are my God. I will exalt You and praise Your name for in perfect reliance for You have done marvelous things, things planned long ago.”

Speaking of ending religious deceptions, Yasha’yah says: “On this mountain He will destroy the shroud that enfolds all peoples, the sheet that covers all nations. He will swallow up death forever. The Sovereign Yahowah will wipe away the tears from all faces and will remove the disgrace of His people from the earth.”

Then the prophet, still speaking about Yahowah, tells us that He, Himself, is the Ma’aseyah and Savior: “In that day they will say, ‘Behold, look now (hineh – expressing both surprise and certainty over something that is seen), this is our God who we waited for and expected (qawah – ordered our lives around this anticipated future event). He saved us (yasa’ – delivering us from certain death). This is Yahowah ( ); we longingly anticipated (qawah) Him. Let us rejoice and be glad in Yashuw’ah (yashuw’ah – Yahowah’s Salvation).’”

This brings us to the 26th chapter, and ultimately to the Upright One—to Yashuw’ah, once again: “In that day His song will be sung in the land of Yahuwdah [meaning: those who belong to, and are related to, Yahowah]. We have a protected city.” (Yasha’yahuw / Salvation is from Yah / Isaiah 26:1) This is a song of praise that is based upon the recognition that the Ma’aseyah is simultaneously Yahowah, Yahowsha’, God, and Savior.

“Yashuw’ah (yashuw’ah – salvation) establishes (syth – performs, puts in place, appoints, and constitutes) walls of separation and protection (homah), a defensive barrier (heyl or hayil).” Heyl is a fortified, defensive, and protective barrier. Hayil is strength and influence, righteous and just behavior, a powerful voice. Salvation’s Spirit is and does these things.

Yahowah’s Salvation, rendered here as, Yashuw’ah. It is a name comprised of the Hebrew letters: Yowd or y, Shin or sh, waw or w (communicating a long “o” sound), Ayin which is considered silent, but which actually represents the vowel “a.” Yashuw’ah is vocalized similarly to Yahowsha’. It is the Ma’aseyah’s name. And it is clearly definitive of His mission. Yashuw’ah is the passive participle of yasha’, meaning “savior,” or more accurately: “Yahowah-Saves” or “Yahowah’s Salvation.” Yasha’ is the “defender, deliverer, redeemer, rescuer, liberator, and preserver.” Yasha’ can be the person, “savior,” or the deed of “salvation.”

In Dabarym, Yashuw’ah is “the rock of our salvation.” In the 42nd Mizmowr, Yashuw’ah is the Savior, the human manifestation of God: “Wait and hope on God, for I shall acknowledge, praise, and give thanks to Him, Yashuw’ah, the presence and face (paneh) of God.”

In the 68th Psalm we discover that Yashuw’ah rose and became our Savior so that we might escape death: “When You ascended on high [Yahowsha’s celebration of FirstFruits] You led captives in your train [He made a FirstFruits offering of those set apart unto Yahowah who had passed away prior to His atoning sacrifice] that You, Yahowah, might dwell there [in heaven with them]. Praise be to the Upright Foundation (‘edon), to God, Yashuw’ah (Yahowah’s Salvation), who bears our burdens. Our God is the God of salvation (mosa’ah). For from the Sovereign Yahowah comes eternal escape from death.”

In the 89th Psalm, we find another confirmation of Yashuw’ah’s identity: “He [Dowd / David] will call out to Me, ‘You are my Father, my God, the Rock, Yashuw’ah.’ I [Yahowah] will appoint Him My firstborn, the most exalted of all rulers. My mercy is preserved (samara) forever, and through Him My Covenant (beryth – family-oriented relationship agreement) shall be established.”

Yashuw’ah isn’t the only important reference to the Ma’aseyah in the opening verse of Yasha’yah 26. Syth is first used in Bare’syth 3:15 in reference to that which would be put between the seed of woman (the Ma’aseyah) and the serpent (Satan). Syth is consistent with the 23rd Mizmowr / Psalm, Yasha’yahuw / Isaiah 53, and the whole of Yahowsha’s testimony, because it means “to appoint a person to place sheep in a separate area.” And syth tells us that God “puts a garment on” us which “homah/separates and protects,” one which “provides a fortified and protective barrier from fear pain and anguish.” It is “a powerful, righteous, just and influential voice.”

Homah is not only a metaphor for separation and for protection; it is used as a symbol for Yisra’el in Amos 7:7 and for the beloved ekklesia in Song of Songs 8:9. Like the Garment of Light, it is a “protective barrier that fits around.” Interestingly, homah also means “Mother-in-Law.” In that the Set-Apart Spirit, the Ruwach haQadosh, is feminine, the Comforter and Councilor manifestation of Yahowah, reflects God’s maternal nature, His life-giving, nurturing, bonding, loving, protecting, comforting, and adorning characteristics.

Yasha’yah continues: “Appear and open wide (patah) the gates, doorways, and portals (sha’ar) so that the upright, innocent and righteous (tsadyq) people from different races and places (gowym) who are reliant and trusting in the truth (‘emuwn – pertaining to that which is relied upon) might come and enter (bow’ – be brought in), being especially observant (shamar – focused, engaged in close examination and careful consideration).” (Yasha’yahuw / Salvation is from Yah / Isaiah 26:2)

Those who are “shamar – observant” find salvation. It reminds us that eternal life is based upon the object of our reliance whom we come to know by “shamar – closely examining and carefully considering” His “Towrah – Teaching.”

“Preserve and guard (natsar) the peace, safety, health, and completeness (shalowm) of those whose frame of mind (yester – thoughts and inclinations, thinking and reasoning) uphold (camak – lean upon, are established upon, stand fast upon, rest upon, and are supported by) You, because he trusts and is reliant (batah).” (Yasha’yahuw / Salvation is from Yah / Isaiah 26:3)

Reliance is the path to paradise. Yahowah repeats this because it bears repeating. It is His most vital message.

Trust is all that is required of us. Love is optional, albeit reasonable and desirable. “Trust (batach – placing reliance) in (ba) Yahowah ( ) forever and ever (‘ad ‘ad – eternally, throughout space-time), because (ky – indeed, in fact, and surely) in (ba) Yah ( ), Yahowah ( ), is the eternal (‘owlam) Creator (tsuwr – Rock and Building Stone).” (Yasha’yahuw / Salvation is from Yah / Isaiah 26:4)

Depending upon how the Hebrew letters in tsuwr are vocalized, the word can imply many things, all of which are germane. Yahowah is our Creator. He is the Mighty One, God. The Ma’aseyah is the Rock of our salvation. Scripture is the Building Stone upon which a productive life is based. And His Set-Apart Spirit forms an Enclosure around us, protecting and preserving us. When an H is added to tsuwr, tsuwrah becomes the “designer and planner—the form and appearance, the outward manifestation of God.” That would make the Rock, Yahowsha’.

“Yah,” the shortened form of Yahowah, appears 50 times in the Tanakh. Only Yasha’yahuw / Isaiah uses it in a combined fashion with God’s full name. Most of the time Yah is found in the Mizmowr / Psalms proceeded by halal, meaning to: Radiate Yah’s Light. This is the source of hallelujah, or more accurately, halaluyah. Personally, I see Yah as a familial form of Yahowah, as an affectionate name for those who are especially close to Him.

The Hebrew letters - - יהוה - YHWH which form the basis of Yahowah’s full and proper name appear 6,836 times in the Masoretic, bringing the altered Tanakh total to 6,886. But there are 132 places in the Masoretic in which the Dead Sea Scrolls prove that - - יהוה - YHWH was removed, bringing the grand total to 7,000.

  “Indeed (ky – because, in fact, surely) He diminishes and casts down (shachach –collapses, reduces, brings down, and makes low; to be downcast, in grief, and sorrowful) those who dwell in (yashab – establish themselves in, abide in, remain in) haughtiness, arrogance and pride (marowm – people in high positions, above it all, self exalted and elevated; and yet also dubious, bruised, and broken), those who consider themselves to be high, safe, and secure (sagab – inaccessible, strong and powerful; too lofty and exalted for capture as the result of being at the height of prosperity) in their human self reliance (qiryah – from qara meaning: that which befalls or is confronted which is beyond human control; referring to the meaninglessness of human accomplishments in the development of cities, civilizations, or collectives).” (Yasha’yahuw / Salvation is from Yah / Isaiah 26:5) According to God, if you rely on yourself or on the wealth, power, politics or religions of men, you will be cast down and reduced in death.

Since we know all about arrogance and pride, the key concept to unravel here is shachach. Two derivatives, shachuwth and shachowr, translated “pit” and “pit of blackness,” respectively. Related words, the first, shachuwth, is based on, shachah, meaning “to worship by prostrating oneself in submission.” It defines Islam. The second, shachowr, is based upon shachar, the very title Yasha’yah used to identify Satan. Shachar means: “to be black.” It also means sunrise, and thus, the morning star. Shachach and its derivatives describe Satan’s nature (blackness), his favorite disguise (sun god), his favorite religion (Islam), the consequence of trusting him (being diminished and cast down), his final resting place (the pit) and its description (lightless, and thus Godless).

Now that we know that self-reliant, arrogant, and prideful souls will be the ones shachach, reduced and diminished, let’s examine how the prophet concludes the fifth verse: “He lowers and abases (shaphel – diminishes, debases, brings from a higher or raised position or status to a lower one; referring to being destroyed or dead). He diminishes and debases (shaphel) even to (‘ad) the ground (erets – land or earth, dirt). He is driven back (naga’ – is stricken, brought down to and near) to dust (‘aphar – powder, rubbish, and ashes).” (Yasha’yahuw / Salvation is from Yah / Isaiah 26:5)

To “abase” and “debase” means to “physically diminish,” to “lose intrinsic value,” to “deteriorate.” In its most literal sense, it would describe the transition from three dimensions to say, zero (a point), one (a line), or two (a plane). Yahowah is telling us that in death, those who rely on themselves are reduced down to something like “dust, powder, and ashes”—the smallest and most useless things the ancient Hebrews knew. ‘Aphar would have been their equivalent of a point—zero dimensions.

Scientists have found a lightless pit in which nothing escapes, where matter is condensed beyond imagination to the relative equivalence of a point—a black hole. This lifeless and lightless realm, this place of separation, is descriptive of where those who die without Yahowah’s Set-Apart Spirit ultimately end up.

This brings us to the reason we ventured into the 26th chapter of Yasha’yah—the Upright One. “The way (‘orach – manner, conduct, and destiny) of the righteous, as justified (tsadyq – the upright, innocent, and guiltless, vindicated and acquitted), is to be upright (meyshar – equitable and agreeable, established in the relationship). The Upright One (yasar – straight, upright, righteous, correct, pleasing and proper One) prepares and makes smooth (palas – considers and attends to) the protected path (ma’gal) of vindication (tsadyq – of being upright, innocent, and guiltless, of being acquitted).” (Yasha’yahuw / Salvation is from Yah / Isaiah 26:7) Once again, the Upright One is both Ma’aseyah and Redeemer. His method of salvation is to stand up for us so that we might be able to stand with Him.

Yasar defines both Savior and Salvation. Redemption is the process of being “made pleasing, straight, right, well, good, and upright” with God. Yahowsha’ is “the way of those vindicated and acquitted.” His atoning sacrifice “establishes us in the relationship, making us appear innocent and guiltless before God.” This passage, which demonstrates the benefit of relying on the Upright One, the Ma’aseyah Yahowsha’, is set in contrast to the debasement awaiting the self-reliant and self-assured. In other words, there is but one way to avoid the black hole of death—yada Yahowah.

And this is how that is accomplished “Moreover, in the way of Your means to resolve disputes (mishpat – Your justice and discretion, proclamations and verdicts), Yahowah ( ), we have gathered, looked and waited (qawah – expected and anticipated). The desire (ta’awah – wish and focus, eternal longing) of our soul (nepesh – life and individual consciousness) is Your name (shem – Your renown and reputation, Your status and authority) and the remembrance of You.”

In this life, our mission is to seek Yahowah, to understand His mishpat/means to justly resolve disputes and to ta’awah/desire Him. The key is to know His shem/name and authority and to remember what He stands for. And central to the requirement of knowing Yahowah is to know that Yahowsha’ is the “qawah/expected and anticipated” Ma’aseyah. Without a Temple, only He, as the Lamb of God, can pay a ransom for our sins.

“With my soul (nepesh) I have desired You in the time of darkness. Moreover (‘aph – surely, by correlation), with the Spirit (Ruwach – divine power of God, breath of life, the gift of God’s preservation) within (qereb – inside, in the inner part or midst, that which comes nigh and draws near, approaching) me I will diligently and earnestly seek to have a relationship (sahar) with You.” (Yasha’yahuw / Salvation is from Yah / Isaiah 26:8-9)

Sahar is used a dozen times in Scripture. Each time, the object of the search is fellowship with Yahowah. Qirbah, which, with the addition of an Heh is similar to qereb in the Hebrew text. It presenta “a close relationship, an intimate association in close spatial proximity.” Qirbah defines the purpose of the Ruwach/Spirit as well as Her location within and around us.

This passage provides an important distinction between our nepesh/soul and the Ruwach/Spirit. Since we have just been told that the “desire, wish, focus, and eternal longing” of our nepesh/soul is to recognize our Savior, and to know Yahowah’s name and nature—His mishpat/means to resolve disputes—the Ruwach/Spirit within must be the means to relationship.

And that would make sense because nepesh is the “seat of our desires, our emotions, passions and thoughts.” It is our attitude and personality, “the inner essence of the being of man.” Nepesh literally means “breath of life,” and it applies to all animals. It is that thing possessed by the living and missing from the dead—at least as it applies to our temporal existence on earth.

In Bare’syth / Genesis we see this concept explained. First we learn that after creating light, matter, plants and animal life, “God said, ‘Let us make (‘asah – construct and complete with a distinct purpose and goal) man (adam) in our image (selem – likeness, as a shadow or drawing), after our likeness (demut – as a simile, something comparable) . So God created man in His image (selem – likeness, as a shadow or drawing).” (Bare’syth / Genesis 1:26-7)

Then in 2:7, “And Yahowah ( ), God (elohym), formed (yasar – fashioned, shaped, devised, created, and molded) man (adam – a male human) of the dust (‘apar – loose dirt) of the ground (adamah – earth or clay) and breathed (nepesh) into his [Adam’s] nostrils the conscience (nesamah) of life (chayah – living things), and man became (hayah – to exist, the root of Yahowah’s name) a living (chayah) soul (nepesh).”

Therefore, Adam was created as a diminished simile of God in the way our shadow, a picture of us, or our mirror image is comparable to us but with one less dimension (two versus three). Man with his soul or consciousness is alive—but he is born mortal. Without the Spirit we all die. Adam was given a soul, not a spirit. To enjoy eternal life, even Adam had to choose to rely upon Yahowah.

But, Yahowah did give Adam a nesamah—the very implement he would use to know God in his soon to be fallen state. The nesamah provided Adam with a conscience, the implement of discernment and choice. It enabled Adam, as it does us, to be born anew from above in Yahowah’s Spirit, to know right from wrong, Yahowah from the Adversary.

Yahowah is at least four dimensional—that is to say He is eternal in time and can maneuver in time. As we have discovered this is the essence of His nature and the impetus of prophecy. When we are born from above by the Spirit/Ruwach, we join Him in the fourth dimension and become eternal, too.

Just having a soul/nepesh isn’t sufficient. They are common commodities: “And to every beast of the earth, and to every fowl of the air, and to every thing that creeps upon the earth who go forward and prosper is (‘asher) the soul of life (nepesh chayah).” (Bare’syth / Genesis 1:30) They go from dust to dust: “You return (suwb – go back to, change back into, withdraw to return) unto the ground (‘adamah – dirt, earth, or clay), for out of it you were taken. For dust (‘apar – loose dirt) you are and unto dust shall you return.” (Bare’syth / In the Beginning / Genesis 3:19) Without Yahowah’s Spirit, life is short and ignominious.

There are three types of people. The first are born anew from above in Yahowah’s Spirit in accordance with the instructions provided in Howsha’ and Yahowchanan. They are made perfect from God’s perspective and will enjoy the gift of eternal life with Yahowah. Their ultimate fate is the new heaven and earth and its capital, the New Jerusalem.

The second group of souls are the most numerous. They are those who are only born once, of water, of the flesh, and of the desires of men and women. Yahowah does not know them and they do not know God. It is as if they were still born. Since all men and women ultimately violate Yahowah’s moral and spiritual code, and since none of these souls, by definition, have availed themselves of the Redeemer, when they die their souls are destroyed. They were born of the dust of the earth and to dust they shall return.

The third group is an entirely different genus of fish. They are those who are born of poisonous snakes, Satan’s demons, the spirit from below. They are the self-absorbed, self-reliant, self-promoting hypocritical writers, teachers, politicians, and religious clerics actively engaged in showa’—deception and destruction leading to desolation. Having yoked their souls to the fallen spiritual messengers, they have made themselves like God, immortal, but unlike God in righteousness, and thus they are separated. They, like Satan’s demons, will suffer the anguish and sorrow of eternal torment in the Abyss.

So it is this that Yahowah’ prophets had preached, but too few had listened. They told us that God had provided a way home. They described the path. But most men hated them for it. Such was the fate of Yasha’yah who had proclaimed the truth immediately prior to Howsha’. He was sawn in two for his trouble. Yirmayah followed. He preached repentance right up to the time the unrepentant Yisra’elites were hauled off into captivity. With the rubble that had been Yaruwshalaim smoldering to their backs, the people once called Yahuwdym found themselves headed away from Yahowah’s Promised Land to Satan’s Babylon.

LE: 02-12-2013