Yahowsha’, as the living embodiment of the Towrah, demonstrated that Yahowah’s terms and conditions are liberating, not oppressive, easy, not hard.

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

Yahowsha’, as the living embodiment of the Towrah, demonstrated that Yahowah’s terms and conditions are liberating, not oppressive, easy, not hard. That is why people around the world would put their trust in them and Him. But do not be misled. Yahowsha’s Teaching is Yahowah’s Towrah. In every aspect of His life, in His every word and deed, Yahowsha’ was Towrah observant. Every jot and tittle, every letter of every word, of God’s Handbook for Living stands. Yah’s Towrah is as vital today as the day it was inspired. It remains our Operating Manual—the means to get the most out of life.

Quite often, I check the Dead Sea Scrolls to see if the Masoretes have altered a text – especially those pertaining to the Ma’aseyah. In the case of “yahal – hopefully await putting hope in,” they have been at it again. Scrolls that predate the Masoretic Text by 1,300 years say that we will “inherit” His Towrah. Inheritance is consistent with being born or adopted into a family and includes the riches of the Father’s estate.

Correctly rendered then, the verse contains a profound truth: we inherit the Towrah through the Ma’aseyah. It’s the central message of this book. The Towrah holds the keys to eternal life and the means to unravel every Scriptural mystery, including the mystery of time and life itself. If you want to understand the Ma’aseyah and His gift you have to understand the Towrah first.

It’s ironic in a way. The Towrah is an unused document—kind of like the U.S. Constitution. Both are usually ignored, but sometimes twisted to serve political and religious agendas. They could both disappear and hardly anyone would notice.

Observant Jews are much more familiar with Rambam’s mitzvot and rabbinical tradition than they are with the Towrah. Rabbis viciously harass brethren who rely on the Towrah’s promises and acknowledge the Ma’aseyah, saying that the Torah is so vaguely written that it must be interpreted by them and seen through the lens of their Oral Law, as argued in the Talmud, Mishnah, and Zohar, etc.

The Church isn’t any better. Clerics erroneously teach (based upon Pauline Doctrine and careless translations, of course) that the Torah has been “nailed to the cross.” They arrogantly claim that Church doctrines supersede Scripture.

But that’s not what the Word says. We have inherited the Towrah. It is Yahowah’s gift to us. Now, if we could only get people to open it, read what it says, contemplate its import, and then apply what they have learned, we’d have heaven on earth.

“This is what (koh) Yahowah (efei – hwhy) said (‘amar), the God (ha ‘el) who created (bara’) the heavens (ha shamaym – the spiritual realm), expanding them (natah – and stretching them), and (wa) who stamped out and spread out (raqa’) the land (ha ‘erets – the material realm), giving (natan – bestowing upon) its offspring (tse’etsa’) a conscience (nesamah – ability to exercise good judgment and discriminate between right and wrong, truth and lies, good and bad, life and death, that which is of God and is reliable and that which is of man and is unreliable) for the people (la ha ‘am – on behalf of the family (singular masculine absolute)) upon it (‘al) and (wa) the Spirit (ruwach) for the walk (la ha halak) through it (ba).” (Yasha’yah / Salvation is from Yah / Isaiah 42:5)

I find raqa’ to be an intriguing term when it is deployed to say that God “stamped and hammered out” the “‘erets – land and material realm” as well as its “tse’etsa’ – offspring.” Once the energy required to establish the universe, both spiritual and material, was “bara’ – created,” matter and life were stamped out, just as books are printed on a press. Matter is just organized energy following Yah’s design, and life is the result of His DNA code.

I also like His transition, from energy to matter to life, because that is how the process actually occurred. But God did not stop there. He gave one form of life, “‘am – people,” a “nesamah – conscience” so that we might choose to “halak – walk” in His “ruwach – Spirit.” The nesamah is the means we use to direct our steps so that we, by way of the Towrah, and its Covenant, come to receive Yah’s Ruwach—thereby being born anew into His family.

Yahowah has now used nepesh/soul, nesamah/conscience, and ruwach/Spirit in the opening verses of this prophecy, defining them by putting them into the proper context. And in this context, inherit, becomes vital and operative. All animals have nepesh/consciousness. But only man has a nesamah/conscience. A nepesh provides temporal life. A nesamah can cause us to seek eternal life. A nepesh provides a general awareness and the instinct to live, but only the nesamah can inspire us, telling us how to live. To inherit Yahowah’s estate, and to live eternally, we must be born anew from above in His Ruwach/Spirit. The nesamah can lead us there, especially if we are guided by the Word. To find God, we must initially rely upon our conscience, that part of us that is made in the image of God, that is receptive to God, that enables us to commune with our Creator. Once we find Him, the Spirit takes over and becomes our Counselor and Guide. But the Spirit isn’t for everyone. She only accompanies those who know God and walk with Him.

Hopefully, you have been inspired by the majesty of the instructions that accompany Yahowah’s prophecies. God didn’t predict the future so that He could fulfill it. He provided prophecy to fulfill us.

For example, had we valued our inheritance, as opposed to discarding it, we would have understood how to use our nesamah/conscience to save our nepesh / soul, and we’d all be walking with Yahowah’s Ruwach/Spirit.

Throughout this next passage, we are challenged to decide if Yahowah is still speaking singularly of the “‘am – people and family” or if He has returned to addressing the Ma’aseyah, speaking prophetically of Him. All of the pronouns are masculine singular, which work equally well for ‘am and the Son, but do not distinguish between them.

Also relevant, most every time Yahowah summons us to meet with Him so that He can vindicate us and save us, the invitation is offered on an individual basis—one at a time, and thus is singular. Moreover, the “‘am – people who comprise God’s family” were chosen by God to scribe His eternal witness – the testimony which enlightened the world regarding the Covenant and means to salvation. Therefore, since we cannot be certain, I’m going to make a case for both and translate the passage twice, once with it referring to the “‘am – family” and then again with these words being prophetic of Yahowsha’.

“I (‘any), Yahowah (efei – hwhy), have invited you (qara’ – have genuinely called, summoned, and welcomed you to meet and totally encounter Me [speaking of the ‘am – family (qal perfect – affirming that this is to be interpreted literally not symbolically of a completed act, but without reference to time)) in righteousness along with vindication (ba tsedeq – in honesty, fairness, and justice, providing innocence). And I have chosen to firmly and powerfully grasp you by the hand (chazaq ba yad – I have provided overwhelming encouragement, continual strength, and consistent opportunity to you, reliably holding onto your hand (hiphil imperfect jussive – saying that Yah is empowering, encouraging, and firmly establishing His family, that the benefit is ongoing throughout time, and that this is Yahowah’s decision and desire)). I have watched over you and have saved you (natsar – I have continually observed, protected, and preserved you (qal imperfect – once again requiring a literal interpretation with the anticipation of unfolding results)).

And (wa) I have dedicated you (natan – I have placed and appointed you, constituted and established you (qal imperfect – similarly requiring a literal interpretation in the anticipation of ongoing benefits)) as (la) the family (‘am – the assembly of related people in a (masculine, singular, absolute)) Covenant (beryth – relationship (singular construct – telling us that there is only one Covenant and that it is eternally associated with the ‘am – family)) to (la) shine upon (‘owr – to enlighten) people from different races and places (gowym – the nations), to (la) open the eyes of (paqach ‘ayn – to provide sight for (qal infinitive construct which serves as a verbal noun)) the blind (‘owr – those who cannot see the light, those without enlightenment), to (la) bring out (yatsa’ – to serve by bringing forth) captives held in detention (‘acyr – prisoners who are not free) from (min) being shut out (macger – being on the wrong side of a closed door, or a prison), and those (wa – (from 1QIsa) from (min) the house (beyth – family and home) of imprisonment and captivity (kele’ / kala’ – confinement and restraint, of being restricted, restrained, and withheld, even forbidden) who are abiding in (yashab – who are living in) darkness (choshek – which is the absence of light).” (Yasha’yah / Salvation is from Yah / Isaiah 42:6-7)

What a wonderful picture. God is grasping our hand and giving us a gift which restores and preserves our lives. He is offering this special treatment to everyone. Yahowah’s Light is available to the nations; His Covenant is for all people. The Family of God is an equal opportunity affair.

As insignificant as we may be in the scale of the heavens and earth, Yahowah doesn’t see it that way. He personally watches over us, preserving and protecting us, so that He can establish a relationship with us. We become God’s people, His children, born into His family, moving into His house, walking with and communing with Him. His Light shines within us so that we in turn can share it with the world.

Also, since “restrain and bind” comprise the root meaning of “religion,” synagogues, cathedrals and churches are “the dark houses which imprison.” Yahowah’s light shining brightly from our lives is the key to liberating those who have been bound and blinded by such institutions.

I have presented this passage as if the subject of this prophecy, and the agent Yahowah would use to accomplish His ultimate goal, is His “‘am – family,” but there is good reason to suspect that it is actually Yahowsha’. Our first clue in this regard is derived from the context itself. In most cases, the identity of a pronoun is ascertained by looking at the last time a subject was specified—and in this case, that is the “‘am – family or people.” So we are compelled to prioritize this clue. Moreover, here is another: while Yahowsha’ embodies the Miqra’ey, which is based upon qara’, it is awkward to suggest that Yahowsha’ would be invited to meet Yahowah or to be summoned to Him. And that is because Yahowsha’ is part of Yahowah. So this also favors the “‘am – family” over the “ben – Son.”

The verbal phrase “ba tsedeq – in righteousness and along with vindication” works for both the Ma’aseyah and the people. And that is because these things are God’s doing. Also, since Yahowsha’ is the hand of God, and since He displays the power of God, chazaq ba yad is appropriate when applied to Him, even though Yahowah is on record using this exact phrase to say that He firmly grasped hold of His people by the hand to lead them away from the Crucible of Egypt.

Natsar is equally comfortable being rendered “watched over” as it is “saved.” Both connotations favor the family over the Son. The salvation aspect of this verb is much more at home describing the benefit Yahowah has offered to His children.

The primary meaning of natan is “to give,” which is how it was translated in the previous passage, but that doesn’t fit exceptionally well regardless of the subject. But if we consider natan’s secondary connotations, those being “to dedicate, to place and appoint, to constitute and establish,” the verb performs beautifully for both potential subjects. And what is important here is that Yahowah “natan – established” the “‘am beryth – family Covenant” – of which there is only one.

Especially revealing is the use of ‘owr, which as a noun means “light,” but as a verb means: “to shine, to provide sight, to brighten, and to enlighten.” This distinction is important because in the text, ‘owr and gowym are juxtaposed. If they are both nouns, it would be “light people.” The “la – to” preposition was scribed before, not after ‘owr. This means the passage cannot be accurately translated “a light to the nations” without artificially adding a verb in the place of the preposition, and then adding a preposition where there is none. But as a verb, these problems are all resolved.

Continuing to evaluate these phrases, we find that since the ‘am represents the “‘am beryth – people of the Covenant,” and the “family” who brought us Yahowah’s Towrah, Prophets, and Psalms, both are equally at home enlightening, opening eyes, and freeing the people of the world from being shut out of Yahowah’s home. Without the Towrah, and without Yahowsha’ its human manifestation, we would all be blind and destined to live in darkness, separated from God. One is only valuable when connected with the other – the promise and its fulfillment.

All things considered then, the preponderance of the evidence compels us to identify the singular, second person, masculine pronouns, with the “‘am – family” who brought us Yah’s Word and who comprise His Covenant. But always remember that the most important member of that family is Yahowsha’.

Recognizing that Yah’s people are Yahuwdym, and that His Servant is Yahowsha’, next we read: “I am (‘any) Yahowah (efei – hwhy). This is My name (huw’ shem). And (wa) My glory (kabowd – My manifestation of power, splendor, and status, My abundance and honor) I will not give (lo’ natan – I will not bestow (qal imperfect – signifying a literal interpretation with ongoing implications)) to (la) another (‘acher – someone or something different, something which materializes subsequently or later) or (wa) My renown and reputation (tahilah – the adoration and appreciation I have earned) to (la) religious images (pacyl – paintings, carvings, statues, symbols and icons used during worship, along with idols; from pacal – that which is crafted and shaped by men).” (Yasha’yah / Salvation is from Yah / Isaiah 42:8)

So much for Allah and the Lord Jesus Christ. But that is just the beginning. Say goodbye to the Christian cross, the Black Stone of the Ka’aba, and the Jewish Star of David, as well as to all of the religious images and names of false gods which permeate the human culture.

But what do you suppose the chances are that religious institutions with economic schemes to protect, revealed Yahowah’s testimony accurately? For that answer, consider this sampling: KJV: “I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images.” “LORD” isn’t in the text and it isn’t a name. So this, from the NASB, is no better: “I am the Lord, that is My name; I will not give My glory to another, Nor My praise to graven images.” Giving substance to the notion that there is a conspiracy to hide the truth, the NLT crafted: “I am the Lord; that is my name! I will not give my glory to anyone else, nor share my praise with carved idols.” So the moral of this story is: you can’t trust religious people.

Yahowah may not have intended to include every aspect of kabowd in His list. But since kabowd provides the key to unlocking the Second Instruction pertaining to the relationship with our Heavenly Father and Spiritual Mother, leading to a prolonged life, I thought it wise to provide every possible nuance.

Of one thing I am certain. God’s name is Yahowah. That is His name. It’s important to Him, and it is life and death to us. He underscores the significance by using huw’ for “that is.” Huw’ is used to “emphasize a subject.” It “is placed in front of a noun to provide greater precision.” It “indicates identity, provides agreement, and demonstrates meaning.” Huw’ “serves to bring things together,” such as: Yahowah’s shem/name and His kabowd/essence.

But of course, the clerical establishment, those who blind and bind with religion, seeing themselves as more significant than God, caught up in their own self-absorbed presence, copyedited the Creator, rendering the verse: “I am the LORD, that is My name.” It’s enough to make you want to cry and vomit all at the same time.

Fortunately, Yahowah has the power to restore and renew in spite of man’s feeble attempts to thwart Him. This particular revelation from Yahowah concludes with:

“Behold (hineh – look now and see), that which is first and foremost (ha ri’shown – beginning and primary things) has occurred (bow’ – has come to be (qal perfect – speaking of that which is genuine and complete)), and (wa) that which is renewing and affirming (ha chadash – restoring) I am (‘any) reporting (nagad – conveying and making known) in advance of (ba terem – before) this happening (tsamach – they bud and grow). I am enabling you all to hear this (shama’ ‘eth – I am reporting this news to you (hiphil imperfect)).” (Yasha’yah / Salvation is from Yah / Isaiah 42:8)

And therein lies the essential truth which fulfills Yahowah’s promise to reconcile His children back into a relationship with Him. The Covenant points the way to a wondrous Spring, a Passover, and to an amazing Fall, a Day of Reconciliations, when all who walk to Yahowah along the path He has provided will be renewed and restored—repaired for life. Yahowah announces His plan, shares it with us, explains it, and then He fulfills it.

And take notice, the first and foremost is Yahowah, Himself. He arrived and fulfilled. He did not do away with anything He had spoken, written, predicted, or promised. He affirmed it. That is the essence of renewal.

From Yahowah’s perspective, everything He has planned and promised has already occurred, but that is not the case for us, as we are currently stuck in the ordinary flow of time. So God is affirming that He has already accomplished the big things, the important things, relative to our existence, relationship, and salvation. We will be restored and renewed, and we will grow, just as He has reported in advance.

And this is the result…“Sing (shyr) to (la) Yahowah (efei) a renewing and restoring (chadash – an affirming) song (shyr – with lyrics supported by melody and music) of adoration (tahilah – thanksgiving and appreciation) to the extremity of (min qatseh) the earth (ha ‘erets – the material realm)… Let them shout for joy (ranan – sing a happy and uplifting song) from the tops of the mountains (min ro’sh har), singing loudly (tsawah – calling out the message passionately). Let them give (sym – offer) the glory (kabowd – the honor and respect) to (la) Yahowah (efei – hwhy) and (wa) their appreciation and adoration (tahilah).” (Yasha’yahuw / Salvation is from Yah / Isaiah 42:10-12)

LE: YY 06-25-12 efei

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Yada Yah 

Was Writen by Craig of

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All Glory be to Yahweh!

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