Yahowah is light, so His absence leaves darkness.

Restored from the Empower Network archive (2011–2017), lightly edited to meet our current advertising standards. Views are the original author’s.

Yada Yah

Book 4: The Way Home

…How We Were Saved

4

Qin’ah – The Passion

 Caring enough to reconcile a neglected relationship…

For sheer clarity regarding the Ma’aseyah, Yasha’yahuw’ssweeping description of Yahowsha’s nature and purpose is as good as prophecy gets. Yasha’yahuw / Isaiah 9 is so descriptive and profound we have already referenced it many times. But now I want to bring these prophetic promises all together for you.

The prophet named after the mission he was predicting wrote this preamble: “Indeed (ky), there will no longer be darkness or gloom (lo’ muw’aph – no more flying to and fro in obscurity) for those who (la ‘asher) were oppressed (muwtsaq –were constrained and restricted, experiencing hardship and distress, cast out and vexed), for those as in the former time when (la ka ha ri’shyth ‘eth) He [Yahowah] receded from them, disdainfully humbling (qalal – He slighted, trifled with, and showed no interest in, even disdained and despised) the land (‘erets) of Zabuwluwn (Zabuwluwn – north-central Yisra’el; from zabal, meaning to dwell with honor and dignity (tenth son of Ya’aqob through Leah)) and the land (wa ‘erets) of Naphtaly (Naphtaly – northeastern Yisra’el; from pathal, meaning to twist and be twisted, crafty and cunning (second son of Ya’aqob through his concubine Bilhah)).

But later, in a subsequent time (wa ha ‘acharown – in the end, in the future, and pertaining to the last period in time), He [Yahowah] will make them totally worthy (kabed – significant, seriously considered, completely distinguished, and honored) by way (derek – by the path) of the Sea (ha yam) beyond and passing over (‘eber – across from and on the other side of; from ‘abar – to pass over) the Yarden (ha Yarden – the Jordan; the source of the instruction and teaching regarding the descent; from yarah – the place from which direction and guidance flow and yarad – to descend and come down), Galyl (Galyl – Galilee; from galal – to roll away (located at the southeastern border of Naphtaly)) of the Gentiles (ha Gowym – people from different races and places).” (Yasha’yahuw / Salvation is from Yah / Isaiah 8:23 / 9:1)

Since we scrutinized the life-saving words contained in this message in the previous “Immanu’el – God With Us” chapter, consider this quick review before we move on to the next verse. Yahowah is light, so His absence leaves darkness. Yisra’el had separated from God around the time this was written. As a result, they became less significant, a humbled people who now served as an example of how not to live. And while Yasha’yah was about to announce the arrival of Yahowsha’, the Yahuwdym would hold this Galilean of little account. As a result, they would not be reconciled, redeemed, and made worthy until the very end of days. Many Gentiles, however, would be spared by this upcoming Passover, immersed in the living waters of the Jordan – symbolic of the Spirit’s work via the Towrah and of Yahowsha’ descending to guide us home.

Speaking of the Yahowah, Yahowsha’, and ha Ruwach, in light of their Towrah, God introduces one of the most important prophetic passages with:

The people who walk in darkness and obscurity shall see a great Light. Those who reside in the realm of the shadow of death will have the Light shine upon them.

You shall increase the people from different races and places, accelerating their growth. By approaching them, You will increase their joy

They will become delighted and elated to approach Your presence, similar to the pleasure in the harvest, just like the benefits associated with celebrating receiving an apportionment of property and having been drawn out.

For indeed, that which is associated with the yoke of their oppressive burden and that which is associated with shouldering the rod and scepter of authority, the exploiting oppressor’s ruling club, You have destroyed and shattered as in the day of Midyam (Yasha’yahuw / Salvation is from Yah / Isaiah 9:2-4)

More accurately and completely translated, Yahowah revealed…

“The people (ha ‘am) who walk (ha halak – go through life) in darkness (ba ha choshek – in a void of light, ignorance and obscurity) will literally see (ra’ah – they will actually witness the complete revelation (qal perfect)) an enormous, great, and important (gadowl – a powerful, intense, and distinguished) light (‘owr – illumination and enlightenment). Those who live (yashab – those who dwell) in the realm (ba ‘erets – in the land and world) of death’s shadow (tsalmaweth – foreboding gloom and the shadow of death), the tangible expression of the light will make Himself known by shining (nagah ‘owr – the physical presentation of the light’s radiance, splendor, and majesty, will become genuinely manifest and actually provide complete illuminating knowledge (qal perfect)) upon them (‘al – before them as the Almighty).” (Yasha’yahuw / Salvation is from Yah / Isaiah 9:2)

Light is the primary metaphor used to describe Yahowah throughout Scripture. This is for a variety of reasons, not the least of which is that light enables us to see, it obliterates darkness (which is equated with evil), and it reveals that which is true. When Yahowsha’ transfigured Himself before Yahowchanan, Shim’own Kephas, and Ya’aqob, they reported seeing the Him as light—just as the Yahuwdym of Moseh’s day had been nearly blinded by Yahowah’s “fire” on Mount Sinai.

Recently we have learned that Yahowah associated Himself with light for another reason. Light is eternal. It is. On a photon of light the past, present, and future exist simultaneously. In this regard, light is akin to Hebrew, the language of revelation. And light as energy has more power and influence than anything material, including man.

Also, by calling this “light” “gadowl – enormous, important, powerful, and great,” even “distinguished and intense,” a parallel is being drawn for us, prompting us to relate this statement to the prophetic proclamation made during the fourth day of creation. Then Yahowah revealed that during mankind’s fourth millennia, the “greater light” would become “visible as a sign,” directing our attention to the “mow’ed – meeting times.”

Lastly, please don’t look at darkness as the inverse of light, but instead as the absence of light. Where there is light, darkness ceases to exist. This then explains why God’s light makes us appear perfect and why there is no deception or deceit in Yah’s presence.

These things known, Yahowah is telling us that some (note that ‘am – people was singular, not plural) who walk in the darkness of ignorance will come to see His light. Those individuals who are mortal, and thus living in death’s shadow, will come to know the tangible expression of Yah’s light. They will be enlightened.

Then as we move on to the next verse, we find that most English translations errantly render gowy, which is once again singular, “nation” and then they equate it to Israel in the following passage. This leads to considerable confusion. In actuality, we’re being told that “gowy – people from different races and places” will grow, becoming enriched and empowered as a result of Yah’s light.

“You shall increase the people from different races, causing them to grow and become great (rabah ha gowy – You have reared the offspring from different places, expanding the individual, increasing their status by empowering them, accelerating their growth).

By approaching them, You will increase (la gadal – with them You will enjoy growing and developing) their joy (ha simchah – their gladness, gaiety, happiness, and pleasure).

They will become delighted and elated (samach – they rejoice, expressing a positive and upbeat attitude) to approach Your presence (la paneh – to experience being near You), similar to (ka) the pleasure (simchah – the gladness and joy) in the harvest (ba ha qatsyr – associated with gathering in the fruits of one’s labors), just like the benefits associated with (ka ‘asher) celebrating (gyl – appreciating the favorable circumstances and shouting for joy) receiving an apportionment of property and having been drawn out, separated from the prey (chalaq shalal – being awarded something of great value, assigning and dispersing possessions during a harvest, being separated and gathered in from the spoiled, being drawn out of the field and carried to a protective storehouse).” (Yasha’yahuw / Salvation is from Yah / Isaiah 9:3)

Yahuwdym remain Yahowah’s Chosen People, His witnesses, but that does not constrain God’s light. His Covenant is an equal opportunity affair. People everywhere, regardless of race or place have been given the opportunity to grow. That, and enjoying Yah’s company, is after all, the purpose of the Covenant.

Beyond this, we ought not ignore the fact that the preponderance of Yahuwdym have rejected the Ma’aseyah Yahowsha’, so most of those who have been receptive to this manifestation of His light have been “gowym – Gentiles.” We haven’t replaced “Jews,” but we have been given access to the Covenant made with them.

Also, I think that to some degree, Yahowah has called upon people from different places and races to speak on behalf of His written Witness these past two thousand years. But thanks in part to Halal’s meddling, Paul’s misleading letters, and man’s sinful nature, on the whole we have done the job very poorly. And we are about to be recalled, harvested in Scripture parlance, so that the final act can be played by Yahowah’s chosen cast of characters. Thank God, God is forgiving.

If you are comparing this translation with more familiar renderings, you may have noticed that chalaq shalal was translated as “receiving an apportionment of property” rather than “divide their spoil” or “apportion the plunder.” While both translations are acceptable according to our lexicons, both are not appropriate in the context of a “qatsyr – harvest” and “samach – being prepared to enjoy” God’s “paneh – presence.” When words convey more than one meaning, it is incumbent upon us to choose those which are most in keeping with the surrounding context and those which are most consistent with God’s overall testimony. Here Yahowah is speaking of us enjoying His company and growing, which He is equating to the thrill of a harvest. So we should not be surprised that the primary meaning of shalal is “to draw out and to remove,” not “to spoil or plunder.”

Moving into new territory, we find that this manifestation of Yahowah’s light abolished the yoke of death by shattering the burden of sin, freeing us to live in beryth–relationship with Him. His sacrifice also ended, at least for those who choose Him, the sting of Halal’s tyrannical oppression and harassment.

“For indeed (ky), that which is associated with (‘eth) the yoke (‘ol – symbolic of the means to negate freewill and to control, requiring an animal to comply; from ‘alal – to make a fool of others and then abuse them ruthlessly) of their oppressive burden (cabal – of their hardship and trouble), and (wa) that which is associated with (‘eth) shouldering (shakem – bearing) the rod and scepter of authority (mateh – the ruling staff of government and the bow of the military), the exploiting oppressor’s (nagas – the tribute seeker’s, the tax collectors, the slave driver’s, and the imposed requirements of government’s) ruling club (mateh – the ruling rod of government and the weapons of the military), You have destroyed and shattered (chathath – broken and abolished) as in the day (ka yowm) of Midyam (Midyam – Midian; northwestern Arabia, where Moseh met with Yahowah and received the Towrah).” (Yasha’yahuw / Salvation is from Yah / Isaiah 9:4)

When mateh is accurately presented, it becomes evident that Yahowah’s illuminating representative is liberating us from the “cabal – oppressive burden” associated with mankind’s “‘ol – deceitful and ruthless means to control” his fellow man. He is “chathath – shattering” the “mateh – the scepter of authority,” whether that be the “rod of rulers” or the “weapons of their militaries.” God is promising to “chathath – destroy” all forms of “nagas – exploitation and oppression,” including “tributes, taxes, enslavement, and governmental regulations.” God is and always has been an outspoken antagonist, in overt opposition to the oppressive influence of religion and politics.

The Great Isaiah Scroll found in Qumran, and dating to the third-century BCE, says “You have broken” as opposed to 11^th-century CE Masoretic which reads “I have broken.” But throughout this entire presentation, Yahowah has spoken of His enlightening manifestation acting, as He is here, thereby referring to Yahowsha’ as “You.”

The Ma’aseyah shattered and destroyed the yoke and burden of religion so as to free us from human deception and oppression. It is one of many ways Yahowsha’ fulfilled the promise made in Bare’syth, where we were told that the seed of woman would strike Satan down, terminating His rule. But you wouldn’t be able to tell this by reading an English bible because it was published to promote an entirely different agenda.

In this regard, the Hebrew ‘eth conveys “an association with” and the related ‘owth is “a symbol or sign.” So it should not be surprising that the bright side of mateh represents three of the Ma’aseyah’s most enduring symbols: “the Branch” which is symbolic of Yahowsha’ being an offshoot of Dowd / David, “the Staff” which indicates that He would shepherd His sheep, and “the Scepter” which affirms that He is the King of Kings.

Moving deeper into the passage we discover that shakem can be a verb or a noun, and it can mean “rise” or “shoulder,” both of which are appropriate in the context of Yahowsha’ breaking the yoke of religious and political oppression.

Likewise, there are two very different, but somehow related, ways to translate “mateh – the scepter of authority.” It also speaks of “closely related people who are racially alike, even from the same tribe” in addition to “a rod or club used to oppress and kill.” So in the context of the Ma’aseyah “shouldering the mateh of political and religious oppression,” each connotation is valid.

You may be curious as to why Yahowah referenced “Midyam – Midian” in the context of His Light saving us from ourselves—from human religious and political oppression. The answer is presented in the Towrah, where we learn that Yahowah asked Moseh to work with Him to free His family from identical circumstances in the crucible of Egypt during his time with Midian. And later, while meeting with him on Mount Horeb, which is in the land of Midian, Yahowah revealed His Towrah – God’s antidote for religion and politics. So, by making this comparison, God is telling us that the role Moseh played in the liberation of the Children of Yisra’el, including the revelation of the Towrah, foreshadows the role the Ma’aseyah plays in our freedom from a similar foe.

Midyan, who was born to Abraham’s second wife Keturah, may also have been chosen for this example because He was the progenitor of the Midianite tribe, today’s Arabians. The meaning of his name serves as a prophecy, defining his race: “contentious brawlers who contest, quarrel, and cause discord and strife.” Muslims are terrorists. Serving Satan, they have oppressed, harassed, and taxed everyone within their reach.

Also relevant regarding Midian, Gideon delivered the Yisra’elities from Midianite oppression by following God’s directions. Yahowah told Gideon that He didn’t want the Yisra’elites to attack the Midianites with 32,000 men, but instead with 300, so that the people would know that their freedom wasn’t a byproduct of their military might, but instead derived from relying upon His instructions. It is a lesson patriots should heed today. Ultimately, the 300 were chosen because they were the only ones who did not bow down to drink. It was yet another illustration, one the religious community should heed as well.

Then, even though the “Midianites and the Amalekites, and all of the sons of the east were lying in the valley as numerous as locusts, and their camels were without number,” the Yisra’elites prevailed by following Yahowah’s guidance. (As an interesting aside, Martin Luther Junior’s famous “I have a dream” slogan was plagiarized from this passage.) By blowing Yah’s showphar, by carrying His torch, and by shouting Yahowah’s name, the oppressive army fled in disarray. As the progenitors of the Arabs, and thus ostensibly Muslims, the Midianites raised their hands against their brothers, and their brothers hands were raised against them, so that the Midianites and Amalekites, and all of the sons of the east turned against one another.

Returning to this passage in Yasha’yah, it is interesting to note that for some, especially a relatively few Gentiles, these predictions were fulfilled by Yahowsha’ in 33 CE. But what follows is prophetic of His reconciling return in 2033. We are told that in the last hour, the last day, two hundred million soldiers will march into the valley of Migiddo for the purpose of crushing Yisra’el, only to be consumed by the fire of Yahowsha’s presence. The moment Yahowsha’ returns to the Mount of Olives as Light, armies will be no more.

“For (ky) every (kol) military boot that tramples (ca’own ca’an), causing a commotion and discord (ra’as ­– clamoring in riotous battle formations in an onslaught of perplexing sounds, imposing their will though fighting and fear, confusing and terrorizing), and every (wa) garment that is soaked in blood (simlah galal dam – clothing fouled by death) also (wa), it shall be burned (serephah – incinerated and cremated) as fuel for the fire (ma’akoleth ‘esh).” (Yasha’yahuw / Salvation is from Yah / Isaiah 9:4-5)

With His seventh and final corporeal manifestation, Yahowsha’ will fulfill three prophecies. Those who curse Yisra’el with their words and deeds will be destroyed, fulfilling the prophecy Yahowah made to Abraham. Yahowsha’ will personally assure Yisra’el’s ultimate victory, allowing Yaruwshalaym to live in peace, fulfilling Yahowah’s Towrah promise. And rebellion against God will be no more. All evil will be wiped from the face of the earth in judgment born of fire.

This introduction takes us to one of the most recited passages in Scripture. Bereft of our normal level of amplification, God promised:

“For unto us a child is born. On our behalf a Son is given. And supreme authority shall always exist on His shoulder. And His name is called out, summoned, and read aloud: Miraculous Plan and Wonderful Advice Almighty God, Eternal Father, and the Leader of Reconciliation.

Concerning the exceeding and increasing greatness and magnitude of His persistence and perseverance, and of His reconciliation and salvation, nothing will ever diminish or end throughout all of space-time.

Upon the throne of Dowd / Impassioned Love and concerning His kingdom, He will fashion and establish the foundation with it and He will renew, restore, and uphold it by justly resolving disputes, and through vindication leading to righteousness, from this time forth and until forevermore.

The passion and jealousy of Yahowah, of the spiritual implements, will act and engage to accomplish and perform this!” (Yasha’yahuw / Salvation is from Yah / Isaiah 9:5-6)

Now that we have an appreciation for what Yah’s passion has provided, let’s focus on the words which comprise this prophetic promise. Within this context of dual advents—one for revelation and redemption and the other for reconciliation and judgment—Yasha’yah/Isaiah penned these inspiring words on behalf of Yahowah:

“For indeed (ky – because) unto us (la – on our behalf for us to approach) a child (yeled – a young boy) is born (yalad – he is begotten as a baby with demonstrated lineage (the pual stem reveals that while we have done noting, this is for our benefit while the perfect conjugation indicates a completed act)). On our behalf (la’ – for us to approach) a Son (ben) is given (natan – He is offered as a gift, He is produced and bestowed, granted and devoted, delivered up and allowed to pay, even assigned to be afflicted (the niphal stem and perfect conjugation tells us that the Son is the complete gift).…” (Yasha’yahuw / Salvation is from Yah / Isaiah 9:6)

The most often missed aspect of this passage is the precision of “unto us a child is born; on our behalf a Son is given.” A child (not God) was born, and a Son (representing God) was given to us for our benefit. God became visible to us on this day, Tabernacles in 2 BCE in the fourth millennia of human history, in accord with the promises He had made relative to the greater light being revealed as a sign during the fourth day of creation. This is especially relevant considering the reference to light in the preceding verses. The bottom line here is that God is eternal and thus could not be born. As a result Christmas, which is a pagan holiday, is errant on all accounts.

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Yada Yah 

Was Writen by Craig of

“An Introduction to God” found at

All Glory be to Yahweh!

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