Yahowah sent His ben-Son into the world so that Gentiles could be adopted into His family, receiving Yahowsha’s inheritance.

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

Yahowah sent His ben-Son into the world so that Gentiles could be adopted into His family, receiving Yahowsha’s inheritance.It is one of the most beautiful uses of the father-son metaphor.

Isaiah 40:5 says the same thing in different words: “The glorious presence and the manifestation of power, the person of Yahowah is revealed and made known for all mankind to observe, consider and learn from the only begotten son of God.”

Now that we know why Yahowah used ben-son in reference to the Ma’aseyah, and understand its implications on us, we can finish the prophecy Nathan was sharing with Dowd. Speaking of the Ma’aseyah, Yahowah said: “When wrongdoing and sin (‘awah – distortion and perversity) are associated with (‘asher – linked to) Him, I will punish Him with a kindly intent (yakach –correct and make right by Him, vindicate, having a reasoned legal dialogue so as to resolve the dispute) with the rod (shebet – staff or scepter, offshoot or branch) of men and with the blows (nega’ – stripes and wounds) of the sons of ‘Adam.” (Shamow’el / Listen to God / 2 Samuel 7:14)

The phrase, “when wrongdoing and sin is associated with Him I will punish Him,” has been corrected to comply with the original Hebrew text. Most English translations render this verse “when he commits iniquity I will chastise him.” The Ma’aseyah didn’t commit iniquity, for if he had, He would have suffered chastisement for His own sin, not ours. The key to the correction is in the Hebrew word ‘asher, often translated “if or when.” ‘Asher provides “a relative reference and a marker of linkage or association that affects a result.” Strong’s notes that “as it is indeclinable, ‘asher is often used to show a connection.” Therefore, the phrase really means, “When sin is associated with, linked or connected to, Him God will chastise Him with a kindly intent.” The prophet is predicting, actually confirming, that Yahowsha’ would suffer for our sins! The iniquity of all mankind would be associated with the Ma’aseyah just as the prophets had foretold.

Yakach is especially meaningful in this context. It is first used in Genesis 31:37, where yakach means “to evaluate, decide, and judge.” In other words, Yahowah is going to consider the stripes, blows, and wounds inflicted upon Yahowsha’ as punishment for our sins. Our transgressions will be associated with Him so that they won’t be associated with us. That is why the “punishment had a kindly intent.” The legal dispute against us was resolved in our favor, vindicating us, making us right with God.

The prophecy concludes with: “But My unchanging love and mercy (checed – faithfulness, steadfast goodness, and unfailing kindness) shall not depart from (cuwr – turn away from, be removed from, forsake or abandon) Him…. Your family, home, and house (bayith) and your kingdom shall be supported, confirmed, upheld, established and nourished (‘aman) forever and ever.” (Shamow’el / Listen to God / 2 Samuel 7:15-16) Yah’s favorable treatment of His family is forever so we shall always enjoy living in Yahowah’s home.

Dowd continued to be the last forefather of Yahowsha’ designated in Scripture until Yahuwdah’s declining years. Yahowah finally had enough of their rebellion and allowed Nebuchadnezzar, king of Babylon, to haul the flower of Judean society into captivity. The king that evoked such wrath was Jeconiah.

So through Yirmayah, Yahowah prophesied, “As I live,” says Yahowah, “though Jeconiah the son of Jehoiakim, king of Judah, were the seal on My right hand, yet I would tear you away. I will give you into the hand of those who seek your life, and into the hand of those whose presence you fear—the hand of Nebuchadnezzar, king of Babylon and the Chaldeans. So I will throw you out…into another country where you were not born. There you shall die. To the land which you desire to return, you shall not return. This man Jeconiah is a despised and contemptible broken idol, a vessel in which nothing exists. On what account are he and his descendants cast out and thrown into a land which they do not know?” (Yirmayahuw / Rise Up to Yah / Jeremiah 22:24-28)

Now the only way the Ma’aseyah could reign in harmony with the predictions would be if He were to legally occupy the throne of Dowd without being a descendent of Jeconiah. His seed had now been disqualified. That is why there are two genealogies of Yahowsha’ in the Greek texts. The first is in Matthew. Sure enough, there’s Jeconiah, ugly as sin, right between Josiah and Shealtiel. This lineage runs through Joseph, the legal line of Yahowsha’ as calculated through the male heir. But Yahowsha’ was born of a virgin; the prophets predicted it, and the apostles reported it. Mary’s genealogy, recorded in Luke, shows that Yahowsha’ was a descendent of Dowd, but not of Solomon. Mary’s line went through Dowd’s son Nathan. While it looked like the Ma’aseyah lineage predictions had hit an impossible snag, God had a plan. A virgin descendant of Dowd was miraculously inseminated, giving birth to a son while betrothed to Judah’s legitimate heir, thereby fulfilling the prophecies and avoiding the taint of Jeconiah.

Ma’aseyah was expected to come from Judah’s royal line, the family of Dowd: He was also to be a priest, but not of the order of Aaron, for that would have required Him to be of the tribe of Levi, not Judah. Dowd wrote of Him, “Yahowah has sworn, and will not relent, ‘You are a priest forever according to the order of Melchizedek.’” (Psalm 110:4) This was something unique: no one had ever been prophet, priest, and king—much less eternal.

The length of Ma’aseyah’s reign, described here as “forever,” was restated in dozens of places, such as Psalm 89:3-4: “I have made a covenant with My chosen, I have sworn to My servant Dowd: ‘Your seed I will establish forever, and build up your throne to all generations.’”

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Let’s examine the prediction of the virgin birth. It’s in Yasha’yah 7, the 14^th verse. To set the scene, Yahowah is speaking to King ‘Achaz, the father of Hezekiah, by way of His prophet Yasha’yahuw. He is trying to bolster the king’s faith because the monarch had chosen to form a protective alliance with Assyria rather than Yahowah. The year is 734 BCE.

“Ask for a miraculous sign (‘owth – a wondrous symbol which God gives to demonstrate his power, a witness which serves as proof, an example from which to evaluate, consent, and agree) in association with (‘im –indicating something done together with) Yahowah your God.” (Yasha’yahuw / Salvation is from Yah / Isaiah 7:11)

The use of ‘owth is significant. The “miraculous sign” that follows “demonstrates God’s power and provides a witness that proves” His existence and plan. It will be something that we can “evaluate and consent to.” ‘Owth is never used in the context of ordinary things. For example, Isaiah uses ‘owth to describe Yahowah’s miraculous dealings with Yisra’el during the last days.

Yahowah selected ‘im to describe His beryth-covenant with Abraham. Hebrew dictionaries tell us that ‘im is “used to convey something that is being done together: walk together, eat together, converse together, and live together.” Yahowah, via the Ma’aseyah, would do all of these things with man which is why ‘im is used in this verse. Additionally, “‘im is often used to indicate the origin of something.” For example, in Bare’syth / Genesis 41:32, Yahowah is communicating with Joseph, a man whose life predicts and models Yahowsha’s: “It is because the word (dabar) is prepared, established, and made firm, standing upright (kuwn) apart from (min) and together with (‘im) God.”

Yahowah put the miraculous sign He was offering to perform in an eternal life and death context. Isaiah told ‘Ahaz: “Ask profoundly (‘amaq – pertaining to a condition which is deeply thoughtful and insightful, difficult to understand), either of She’owl (she’owl – the place where the dead reside; from sha’al, meaning to ask and enquire, to seek and request) or of the upward extent (gabah – highest elevated spatial position or dimension) of the highest dimensions (ma’al – the highest countable unit of measure or entity pertaining to a spatial position or orientation, based upon ‘alah, to increase, ascend, and be superior).” (Yasha’yahuw / Salvation is from Yah / Isaiah 7:11)

A cursory reading of the king’s reply would seem to indicate that ‘Ahaz wasn’t keen on the idea of putting Yahowah to the test. He didn’t capitalize on the opportunity to be the first to know what would be asked of those in She’owl or, more profoundly, didn’t enquire about the dimensions which exist beyond the three mankind knew at the time. But I think the issue was deeper than that. The king rejected Yahowah and refused His sign. ‘Ahaz had already aligned himself and his nation with the Adversary, putting Yahowah’s chosen people into a covenant with the sun-god Assur. ‘Ahaz didn’t want a miracle from God because he was expecting one from Satan.

So God volunteered a sign that would lead less corrupted and more faithful humans out of She’owl and into His realm of gabah ma’al—the higher dimensions. “Therefore (ken – this is honest and correct, pertaining to being in a right relationship and standing), the foundation of the upright pole (‘dn – vocalized as ‘eden meaning firm and strong base which holds pillars upright; used as part of the Tabernacle design) Himself (huw’ – a declaration of emphasis and association) will give (natan – permanently bestow a gift, durably consecrate, eternally entrust, deliver up, and produce with certainty and continuity) a miraculous sign (‘owth – a wondrous symbol which God gives to demonstrate his power, a witness which serves as proof, an example from which to evaluate, consent, and agree), behold (hineh – pay attention and look, noticing the details; at that time and at an adjacent site) a virgin girl (‘almah – a maiden, young female who is unwed and has yet to mate) shall conceive (harah – become pregnant and be with child), giving birth to (yalad – delivering, bearing and bringing forth, begetting) a Son (ben), and shall call (qara’ – recite and proclaim, appoint and endow) His name (shem) Immanuel (‘Imanuw’el – With us is God).” (Yasha’yahuw / Salvation is from Yah / Isaiah 7:14)

Every word in this sentence is worthy of closer inspection. The verse begins with “Therefore,” from ken, telling us that what follows is “honest and correct,” that “it pertains to establishing a right relationship and standing” with “the Foundation and Upright One.”

That brings us to ‘dn (Aleph Deleth Nun). The consonant root ‘dn (אדן) has become the root of great corruption and misunderstanding because ‘dn can be pointed: ‘adon, and translated “mighty, master, and father,” or ‘edon/’eden, meaning “the foundation, the upright pillar, and base of the Temple.” As you may recall from the “Taruw’ah” chapter, the Masoretes elected to vocalize ‘dn as ‘adon (אָדוֹן). These same rabbi/masters, choosing to present themselves as “lords” to rule over men, then said ‘adon meant “Lord.” But that can’t be true since Hebrew already had a word for “lord,” that being ba’al. Ba’al is also the name of the satanic sun-god named “Lord,” the false god of the Babylonians and Canaanites. So it is certain Yahowah would not have applied that title to Himself.

While we have been over this material before, the subject is vitally important. As we discovered, the alternative vocalization of ‘dn is ‘edon or ‘eden. It has very specific connotations pertaining to the Ma’aseyah. ‘Edon/’eden is “the foundation in which an upright timber is placed, it is the upright pillar itself, and it is the base of the Tabernacle.” These associations give ‘edon prophetic symbolism, purpose, and meaning in the context of the miraculous virgin birth leading to a son named “God is with us.” Dany’el / Daniel tells us that Yahowah’s Tabernacle, His Qodesh of Qodesh, is synonymous with Yahowsha’s body. Most all predictions pertaining to Yahowsha’ either present Him as the “Upright One,” or have “stands upright” listed among His characteristics. Further, Yahowsha’s willingness to be nailed to an “upright pole” is significant because the Ma’aseyah’s base or origin, His foundation is God Himself. If the Upright One were not based upon the foundation of God, the sacrifice would have been irrelevant rather than a “permanently bestowed and eternally consecrated gift.”

The Scriptural text only shows ‘dn, a word which can be vocalized in just two ways. One is pertinent, prophetic, and profound. The other is irrelevant and potentially misleading. We know the rabbinical religious establishment chose irrelevant and misleading so that they could become relevant by misleading. It’s just a hunch, but I don’t think that was Yahowah’s choice.

In the midst of this prophecy God transitioned from using “Yahowah your God” to ‘eden, “the firm and strong foundation in which the upright timber is held.” I believe He did this to demonstrate the significance of the ‘owth–miraculous sign of a virgin giving birth to a son named ‘Immanu’el. The selection of ‘eden tells us to whom the Son belongs as well as His purpose for being sent.

As an interesting aside, had ‘dn been pointed ‘adon and then been translated “father,” rather than “lord,” it would have been relevant, albeit significantly less so than “foundation of the upright one and temple.” It is the combination of errors that became so deadly. First, Yahowah’s name was errantly replaced by ‘adon 7,000 times, inclusive of the one in this verse. Second, ‘dn was errantly vocalized ‘adon rather than ‘edon every time it was used in reference to Yahowah and Yahowsha’. And third, ‘adon was errantly translated “Lord,” rather than “master or father” in each of those occurrences.

Collectively, the result was and continues to be disastrous—the most heinous crime ever perpetrated against man’s soul. Men acting as if they were God, vocalized ‘dn as ‘adon and translated ‘adon “Lord.” Thinking they were smarter than God, better communicators than God, more important than God, the Rabbinical/Master Masoretes substituted Lord/Baal’s name for Yahowah’s name 7,000 times in His Scripture. By errantly vocalizing ‘dn, by errantly translating ‘adon, Lord, and by errantly replacing Yahowah’s personal name with it, Jews and Christians alike have been deprived of a personal first name relationship with Yahowah. They unknowingly pray to Satan rather than God. Mankind has been robbed of the significance, the meaning, and the Scriptural context of “the One who stands upright.”

Further, the correlation between Yahowah and Yahowsha’ was torn asunder when these rabbinical mistakes were compounded by Constantine’s priests. They completed the sun-god deception by rendering the Greek word stauros, “cross,” rather than “upright pole.” Combined, these errors cause us to miss the fact that stauros is based upon histemi, “to stand upright and to establish a covenant.” Yahowah was renewing, confirming and fulfilling while man was busy destroying, corrupting, and deceiving.

I don’t want to give the impression that ‘dn, pointed ‘adon, isn’t accurate when translated appropriately—at least on certain occasions. To know when it’s appropriate and to translate it accurately, we must understand the etymological root of ‘dn. Etymology is: “the history of a linguistic form of a word shown by tracing its development since its earliest recorded occurrence in the language where it is found, by tracing its transmission from one language to another, by analyzing it into its component parts, by identifying its cognates in other languages, or by tracing it and its cognates to a common ancestral form in an ancestral language.” With that in mind, the Ugaritic and Akkadian uses of ‘dn when vocalized as ‘adon, mean “father, master, and mighty.” There are times when these applications are intended in Scripture. ‘Adon pointed this way usually refers to men who are regarded as “masters or fathers.” Also, for those more familiar with “adonay,” than ‘adon, the only distinction between themis vowel pointing designed to make ‘adon first person singular.

But that leads to another can of worms—actually it’s the same can. Adonis is the alternate name for Lord/Baal, the Satanic sun god. Therefore, using ‘adon, rather than ‘edon, in association with Yahowah is equivalent to calling God Satan or Satan God. The use of ‘Adon in Hebrew is identical to English speaking people using Lord in reference to Yahowah or Yahowsha’. It is an abomination.

At best, by using ‘adon rather than ‘edon, we miss the tabernacle connection and all that conveys related to the prophetic implications of the Miqra of Tabernacles, of God living with us, and with our bodies being His tabernacle, tent, and abode. At best we miss the connection of Yahowah being Yahowsha’s foundation and Yahowsha’ being the upright pillar. That leads to ignorance of the Upright One’s significance and the upright pole’s connection to Passover. At worst, we confuse God with the Devil and serve the wrong spirit.

Moseh in Shemowth / Exodus 34:23 combines ‘dn with Yahowah, ‘El, and Yisra’el: “ha ‘dn yhwh ‘elohe yisra’el,” meaning either, “the Mighty Master, and Father,” or “the Foundation of the Upright Pillar,” followed by “Yahowah, God of Yisra’el.” Yahowsha’ bears this title in Psalm 110:1: “Yahowah reveals and declares to the foundation of the temple and the upright pillar (‘dn), sit, dwell, and remain (yashab – be seated and abide, inhabit as your home, be settled and stay, restore and renew) at my right hand.” In this context, “master, father, and lord” are senseless.

The standard excuse for the reckless use and vocalization of ‘dn as ‘adonay is encapsulated by The Theological Wordbook of the Old Testament. “To avoid the risk of taking God’s name (YHWH) in vain, devout Jews began to substitute the word ‘ădōnā(y) for the proper name itself. Although the Masoretes left the four original consonants in the text, they added the vowels ĕ (in place of ă for other reasons) and ā to remind the reader to pronounce ‘ădōnā(y) regardless of the consonants. This feature occurs more than six thousand times in the Hebrew Bible [actually, 7000 times]. Most translations use all capital letters to make the title ‘LORD.’ Later the Jews substituted other words such as ‘the name, the blessed, or heaven.’”

But there is no Scriptural reference to “vain” in connection with the use of Yahowah’s name. The Third Summary Statement had to be rewritten to justify the unjustifiable. “You shall not take the name” isn’t how Yahowah began. Nasa’ doesn’t mean “take.” It means “lift up, carry forward, and bear.” Today, we would use, “promote, advocate, or tolerate,” to convey nasa’s meaning. “‘Adon-Lord your God” isn’t actually in the text, either. Yahowah said, “Yahowah,” not Lord, so who are we to edit our Maker? Then God engraved shav’ in stone. It means “desolate or lifeless”—the worst of all possible consequences. He did not use the Hebrew words for vain in the sense of lightly, frivolously, arrogantly, or failed. Had He wished to do so, He could have chosen perfectly good Hebrew words to communicate any or all of those thoughts. To “lightly esteem” in a “frivolous” way so as to “disregard or ignore” is nabel. To lightly esteem in the sense of “trifling with” in a “contemptible fashion” is qalal. Vanity in the sense of “arrogance or pride” is ga’avah. “Failure,” in the sense of having tried in vain, is raphah or karath. So why would Yahowah say that the advocacy and tolerance of “shav’-desolation and lifelessness” in His name was unforgivable if He meant frivolity, disregard, arrogance, or failure were unforgivable? If these things are beyond redemption, why bother with salvation? All of us are guilty of failing to respect Yahowah’s instructions, of being frivolous, ignorant, and arrogant. But we are not all guilty of advocating lifeless religious and political doctrines or of arrogantly disregarding Yahowah’s name. Rabbis and Priests are, however.

Enough about ‘dn. The third word of Isaiah’s prophetic revelation to king ‘Ahaz is huw’. It tells us that this is important, and that Yahowah “Himself” is “associated with” the “miraculous witness” of “‘Imanuw’el.”

“Will give” is from natan. This “gift” is “permanently bestowed.” ‘Imanuw’el – God With Us is “eternal” and “set apart.” He is “durably consecrated and eternally entrusted.” He was “delivered up,” so that we might “continue to exist with certainty.”

“A miraculous sign” is repeated here. ‘Owth was also used in the introductory sentence. It means that “a virgin giving birth to a Son named ‘Imanuw’el” will be “a wondrous symbol of God, demonstrating His power.” ‘Imanuw’el will be “a witness who serves as proof, as an example from which to evaluate, consent, and agree” with Yahowah. Yahowsha’ is as ‘Imanuw’el implies, the means to know and be reconciled unto God.

“Behold” is from hineh, urging us “to pay attention,” to take a close “look, noticing the details.” For there will be a “time at an adjacent site,” Bethlehem, nine months before the Miqra’ of Sukah / Tabernacles in 2 BCE, “a virgin girl shall conceive.” Ignoring the details and the inspiration, Rabbinical/Masters want us to believe that God chose the wrong word here and that he meant to say bethuwlah (בְּתוּלָה), not ‘almah (עַלְמָה). Thinking that they were smarter and more important than Yahowah, the misguided clerics have told generations of Jews that God meant to say that the great miraculous sign was that a “young woman” would give birth to a son. Some miracle. Some god.

‘Almah always means “virgin or maiden, a young female who is unwed and has yet to mate.” Bethuwlah can mean “maid” or “virgin,” although even bathuwlah is translated “virgin or maiden” forty-three of the fifty times it is used in Scripture. So the problem is simple. There is but one claim to virgin birth: the Ma’aseyah Yahowsha’. If He were “born of a virgin, a young woman who was unwed and had yet to mate,” He would have uniquely fulfilled the prophecy and be the Ma’aseyah, ‘Imanuw’el, God With Us. While that is good, it’s bad if you denied Him, spat at Him and nailed Him to a pole. And the crime became shav’-desolation because these rabbis have prevented millions of Jews from knowing Yahowah and being saved by Yahowsha’. Hitler may have extinguished six million Jewish lives, but they annihilated sixty million Jewish souls.

“A Son” is the Son of God. This is obvious because He “shall be called, recited, proclaimed, appointed and endowed” with a most important and unique shem-name. “His name” is “Immanuel.” ‘Imanuw’el means “With us is God.” The Hebrew word which precedes, ‘el or “God,” is based upon the consonant root ‘mm, meaning “to comprehend and to include,” the ministry and mission of the Ma’aseyah.

The ‘mm root provides the basis of many derivative vocalizations. Let’s consider each of them. ‘Im means “is with and is among,” consistent with the Ma’aseyah’s status. ‘Im is used to “emphasize inclusiveness and togetherness,” consistent with the Ma’aseyah’s mission. ‘Umma is “set apart and beside,” concepts that would be contradictory outside the context of Scripture. The Ma’aseyah was Qodesh-Set Apart so that we might also be “set apart” from sin and death, living “beside” Yahowah. ‘Am is “people and kinsmen with an emphasis on relationship.” Yahowah manifest Himself as a person, but not just any person. Yahowsha’ was a Yahuwdy, of the tribe of Yahuwdah, a direct descendant of Dowd, Ya’aqob, Yitschaq, and Abraham, making Him “kin.” As Ma’aseyah and Savior, Yahowsha’ is not only the way to restore and renew our “relationship,” He is the embodiment of the beryth – covenant. ‘Ammi confirms all of this, as it “is used of the descendants of Abraham whom God chose in association with the covenant.”

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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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