Yahowah has said: the Son will be called Almighty God and Eternal Father. And when you come to appreciate the concept of set apart relative to the human and spiritual manifestations of God, you know why it is possible for the Son to be called the Father and for the Counselor to be called God.

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

Yahowah has said: the Son will be called Almighty God and Eternal Father. And when you come to appreciate the concept of set apart relative to the human and spiritual manifestations of God, you know why it is possible for the Son to be called the Father and for the Counselor to be called God. This is because irrespective of the ways Yahowah chooses to manifest His nature and express His purpose, He is one. Furthermore, in this context it means that Yahowah Himself is the One who leads us to the point of reconciliation.

From this simple concept flow some important comparative truths: A son loves his father; he does not fear him. A child learns from his father; he does not worship him. When a child grows up, he or she walks along side of their father; they are at ease with him, conversant with him. A father nurtures his son, comforts him, prepares him, and protects him. A loving father gives his son the freedom to reciprocate—to love him in return, or to reject him and choose a different path. And if need be, a father will willingly lay down his own life to save his son. Simple concepts. Profound truth.

Shalowm is usually translated “peace,” but that isn’t its primary meaning. Shalowm is principally about “renewal and restoration or a relationship and thus reconciliation.” It’s God’s “favor” or gift, one that makes us “perfect and complete.” Shalowm is from the root, shalam, “to pay recompense, to reward and to restore, to provide a means of return by redemption, restitution, and making amends.” The Prince of Peace is really the Leader of Reconciliation.

“Recompense, restitution, and restoration” are a special form of “salvation,” one in which the provider personally pays the debt of the soul he is releasing from the penalty of the crime they committed. This form of liberation requires a deep and abiding love, the compassion and mercy a parent might show for their child. But since shalowm also means “friendship, companionship, and relationship,” Yahowah wants to be our friend in addition to our dad. God wants us to be healthy and to prosper, to be happy and to live in peace.

If you are a Jew, there is something you need to know. When Rabbi Moshe ben Maimon, better known as Maimonides or the Rambam (1135-1204 CE), laid the foundation of Rabbinical Judaism based in part upon the premise that God was incorporeal and could not take on human form, he was writing about a different spirit than the one who inspired the Scriptures. Since the rabbinical/master substituted Yahowah’s name, with that of Lord/Baal, one might reasonably assume he purposely guided twenty million Jews into Satan’s arms. Fortunately, it’s not too late for you to go a different direction.

If you are a Jew, and have not yet embraced the Ma’aseyah, please take this moment to accept Yahowah’s redemptive gift. Summon Him to reconcile your relationship with Yahowah. It’s long past time for you to be born anew from above in His Spirit. In so doing, you will become God’s child, a real Yahuwdym, a family member, inheriting His riches, living forever with Him.

If you have done this, you should be as grateful as you are angry, as humbled as you are inspired, as passionate as you can be this side of paradise. Grateful, humbled, and passionate should be obvious. You have been given the most valuable gift in the universe. You didn’t earn it, and you don’t deserve it, so you should want to share it with all the passion you can muster. As for angry, you ought to be incensed that lying, self-serving rabbis have raped your brothers and sisters of their souls, causing them to endure eons of hell on earth separated from God. I pray that you are inspired to do something about it, to speak out against them, exposing them and condemning them, so that your brethren might yada’ Yahowah and live.

Yasha’yah / Isaiah concludes one of Scripture’s most powerful passages with these inspirational words: “Of the (la ha – concerning the) exceeding and increasing greatness and magnitude of (marbeh – abundance and augmentation of the multitude of offspring resulting from) His persistence and perseverance (misrah – His sovereign authority and the power to contend with everything; from sarah – willingness to engage and ability to endure) and of (wa la) His reconciliation and salvation (shalowm – recompense, restitution, and peace, favor, health, prosperity, safety, friendship, companionship, and relationship), nothing (‘ayn) will ever diminish or end throughout all of space-time (qets – they are infinite, and without limit or constraint, forever).” (Yasha’yahuw / Salvation is from Yah / Isaiah 9:7) It’s a worthy summary of the most profound passages ever written.

Yahowah was, is, and forever will be. There is no limit to His overall magnitude, His greatness, or His power – but most especially, there is no quit in Him. He will engage as promised and He will persevere.

Yahowah’s restoration and renewal are eternal. The Eternal Father was, is, and will always be the supreme authority, yesterday, today, and tomorrow—throughout all space and time.

Also notice, that all Yahowah is saying is that His power and His forgiveness are infinite. He is not saying that He is omniscient or omnipresent, conditions that men are won’t to attribute to Him. Just because God can presumably know everything and be everywhere, doesn’t mean He does or is. In fact, there are many indications in Scripture that God does not know those who don’t know Him and that He forgets the sins committed by those who do know Him.

“Upon (‘al – on and concerning) the throne (kicce’) of Dowd / Impassioned Love (dowd – of intense and fervent love; errantly transliterated David) and concerning (wa ‘al – on behalf of and for the sake of) His kingdom (mamlakah – royal reign and dominion), He will fashion and establish the foundation with it (‘al kuwn ‘eth – He will prepare, provide, develop, support, and sustain and enduring and trustworthy base) and (wa) He will renew, restore, and uphold it (ca’ad – heal, strengthen, nourish, sustain, support, and establish) by (ba) justly resolving disputes (mishpat – by exercising sound judgment to exonerate, with the proper means to make decisions in accordance with the plan), and through (wa ba) vindication leading to righteousness (tsadaqah – innocence achieved by making things right, acquittal by making the guilty appear innocent and upright) from (min) this time forth (‘attah – now) and (wa) until (‘ad) forevermore (‘owlam – continuously existing throughout all eternity).

The passion and jealousy (qin’ah – the intense feelings, deep devotion, zeal, jealous disposition, as well as enduring desire of exclusivity in a relationship) of Yahowah (efei), of the assembled servants (saba’ – spiritual implements orchestrated in a command and control construct), will act and engage to accomplish and perform (‘asah – will attend to this work, fashion and effect, institute and celebrate) this (zo’th)!” (Yasha’yahuw / Salvation is from Yah / Isaiah 9:6/7)

Unless you know that David’s actual name is Dowd, and that dowd means “love,” you’d have a difficult time understanding why Yahowah was establishing His kingdom on this man’s throne. He was after all, just a man – and not a very good one at that. But there is so much more to Dowd than his name and behavior. You see, Dowd not only understood how to properly observe Yahowah’s Towrah, He shared what he had learned with us. So to appreciate Dowd’s value, and to appreciate why he is listed here, if you have not done so already, I would encourage you to read the 119^th Mizmowr / Psalm as it is presented in the Teaching section of An Introduction to God. There you will discover that Yah’s Son, His authority and His name, this miraculous plan and wonderful advice is Almighty God’s, our Eternal Father, the Leader of Reconciliation, is known and understood by those who observe the Towrah.

The purpose of all of this is to restore and renew us, to exonerate us, to vindicate us, now and forever. This is the passion and zeal of Yahowah. He is “qin’ah – jealous” when it comes to His Covenant, its purpose and promise. It is what God wants. This is His will.

And Yahowah is committed to “‘asah – doing” everything necessary to reconcile His relationship with His children. He has promised to “‘asah – act and engage” personally to “‘asah – perform and accomplish” this…

“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 9:5-6)

efei

There is some debate as to what the last word of Yasha’yahu 9:6 actually says—even in the oldest manuscript—the Great Isaiah Scroll found in Qumran. The Masoretic says that it is zo’th, which is a “feminine pronoun and adverb meaning this, her, here, and the same.”

So while that explains why most translations end with “this,” zo’th is only accurate if the “qin’ah – passion and enduring love” of Yahowah is “‘asah – engaging to accomplish” the work of “ca’ad – restoring and renewing,” by way of Yahowah’s maternal nature—our Spiritual Mother—the Set-Apart Spirit. And while She does these things, this passage has been about the arrival of the Son, a male child who is God Almighty. However, before we discount this aspect of the familial fullness of Yahowah’s nature and plan, recognize that the verb ‘asah was scribed “She will act and engage to accomplish and perform,” prefixed with a feminine, third person singular pronoun (i.e., She). Additionally, while Yahowah is masculine singular, “saba’ – the spiritual servants” is feminine plural.

There is a picture of the Great Isaiah Scroll’s rendering of this passage online at: . On this manuscript, at the left side of line 26, you will find “yhwh tsaba’ ‘asah…” or “Yahowah of the assembled servants She will engage to accomplish…,” followed by four letters (three of which are subject to debate) and then a long diagonal comment, word, and/or name that is unique to the scroll.

The publisher of the site picturing the Great Isaiah Scroll wrote: “regarding the last word at end of line 26: the Taw of the word zo’th (translated “this”) is obscured by what may be an ink mark or chipping of the page. But the major anomaly here is an attempt at an editorial addition in the margin extending from the last letter of line 26 to the bottom of the page. The letters are too faded to read but a Tsade is easily read just above the last letter of line 28.”

In actuality, there is only one clearly recognizable letter in the last word of the line, the second which is an Aleph. An Aleph is silent when used as a consonant and it represents the “a” sound when used as a vowel. The first letter/symbol is comprised of a straight vertical line. While it could be a Yowd, a Wah, or a Zayin, there isn’t sufficient curvature to call it a Yowd, the leftward thickening of a Waw is nonexistent, and there is no diagonal at the top of the letter moving down to the right to indicate a Zayin, or “z.” Therefore, I don’t think the first symbol is a letter at all, but instead the scribe’s way of separating that which he understood from that which he did not.

Recognizing that the second symbol is the Hebrew letter Aleph, the third letter looks like a Yowd but there is a small dot beneath it which confuses the picture somewhat. The last letter before the diagonal addition starts out looking like a Heh (or a Shin), but then rather than finishing it, I think that the scribe put our equivalent of an asterisk beneath the letter and then replicated that image beneath the letters that he added diagonally downward from right to left at the edge of the parchment. It is even possible that the last letter is a messy looking Shin which, with the first vertical symbol discarded, spells ‘ysh, the Hebrew word for “man.” In other words, Yahowah will save mankind by way of a man—Yahowsha’.

The first three of these letters of the diagonal word are not faded but they are reduced in size and they are not as clearly written as those which form the larger horizontal text. While I cannot be dogmatic here, the first letter is quite clear. It is a Yowd. The second letter could be an Aleph or it could be a Heh. The third letter could be a Lamed or even another Shin. What follows them fades into the torn edge of the parchment and is unrecognizable. Even the Tsade, the site’s author said was clear, is rotated ninety degrees from the previous letters suggesting that it is not part of the same thought.

So here is a possibility. This scribe was reluctant to process something so adverse to his religious indoctrination because zo’th made the one doing the redeeming a woman and both ‘ysh and ‘yshayah’el destroyed the crux of rabbinical teaching—that God was incorporeal. So he drew a vertical line to separate that which he understood from that which he did not. Then he wrote either “man: Yahowsha’” or “’Yshayah’el,” followed by an indiscernible comment.

The date the Great Isaiah Scroll was scribed is important because it may explain the copyist’s mental meltdown. 1QIsa has been carbon-14 dated four times producing calibrated date ranges between 335 BCE to 107 BCE. The scholars who published the Dead Sea Scrolls Bible say that 1QIsa dates to about 125 BCE. I share this timing with you to make a point. The scribe of the Great Isaiah Scroll lived during the birth of rabbinical Judaism. He could not cope with what Yahowah was telling him because it was the opposite of what the rabbis he worked for were telling him.

There may be nothing to this controversy. And there may be another explanation for the scribe’s apparent meltdown and editorial comments. But even if that is the case, we can still learn a great deal from the fact that the verb “‘asah – She will act and engage to accomplish” was prefixed with a feminine, third person singular pronoun, especially in light of the realization that “qin’ah – passion and jealousy” was singular feminine, Yahowah was singular masculine, “saba’ – spiritual servants” was feminine plural, which zo’th was feminine singular. At the very least this affirms that Yahowah manifests both paternal and maternal characteristics, and that our Spiritual Mother initiated the process by which the human manifestation of the Ma’aseyah Yahowsha’ became the “Son,” and “Almighty God.”

And if that was all there were to this, the insights would be profound. And yet this entirely feminine conclusion to this soaring prophecy seems out of sync with the beginning which overtly states that a male child would be born to us and that a Son would be given for our benefit. And at its heart, this prophecy says that “He will fashion and establish,” and that “He will renew and restore.”

I fully appreciate the renewing aspects of the Ruwach (also feminine in Hebrew). I understand the concept of being reborn from above by our Spiritual Mother. And I recognize the fact that this prophecy is about us becoming part of Yahowah’s family. So I’m comfortable with renewal and restoration coming by way of Yahowah’s Set-Apart Spirit, even though the text says “He will renew and restore.” But in light of the masculine theme of this prophecy, there just isn’t sufficient evidence to confirm that zo’th is the right concluding word—reliant as we are on the meddling Masoretes for it. So, since “this woman” isn’t a satisfying solution, please consider the plausible, albeit hypothetical, alternative based upon the scribal scribbles found in the Great Isaiah Scroll.

First, the Ma’aseyah and Redeemer was predicted to be a man and He arrived as a man. So I see no problem rendering ‘ysh as man at the end of the passage. After all, Yahowah referred to Himself as an “‘ysh – male individual” during His discussions with Abraham. And if that is the case, the notation which followed simply identified the name of the man representing Yahowah: “Yahowsha’ – Yah-Saves.”

Second, it is interesting to note that an older version of Logos software linked the last word in this passage to “אִיתִיאֵל – ‘Yaya’el” instead of “zo’th – this.” We might speculate that the scholars who developed the interactive program had photographs of the other twenty extant manuscripts of Isaiah from the Dead Sea collection and that they attempted to render what can be seen on them. So if we are now contemplating a correct reading the evidence, then the next step in unraveling this puzzle is to recognize that ‘Yaya’el is a name, not a word. Starting from the right, the first two letters of “אִיתִיאֵל.” form the consonant base of ‘iysh/man (אִישׁ). Since there is no “i” listed among the Hebrew consonants, man should be transliterated “ysh,” as I have done it in ‘Yshayah’el.

The next two letters are a contraction of hayah (הָיָה), the Hebrew word for “exists.” However, these two letters could just as easily represent the consonants used in the formation of Yah (יָהּ), the shortened form of Yahowah’s (יהוה) name, and that portion which permeates Hebrew compound names and titles, such as this one. The final two letters are unmistakable. They are ‘el/God (אֵל) as in Immanu’el and Yisra’el. (As an interesting note, this same scribe wrote “Immanuel” (“God-With-Us”) as one continuous form, and thus as a title or name. And yet the Masoretes changed the name into a phrase by breaking it up—“with us-God.”)

As straight forward as this seems to be, there are other clues worth considering before we fit these pieces together. Strong’s, in an attempt to make sense of the compound ‘Yshayah’el, proposed a rather poor transliteration: “‘Ithy’el (אִיתִיאֵל).” They adroitly suggest it was derived from a compound of ‘ashar (אָשַׁר) and ‘el, which may well be true since ‘ashar means “to set right and to make upright, to lead and to bless,” all of which God does in this role.

Moreover, prior to vowel pointing, the textual basis of ‘ashar was identical to one of the most oft repeated terms associated with the Ma’aseyah: ‘asher (אֲשֶׁר). ‘Asher is used to demonstrate linkage and a beneficial association. It is a relational term. We first encountered ‘asher in the prophecy that reads: “I was, am, and will be (hayah) His Father, and He was, is, and shall always be (hayah) My Son. When distortion and perversity are associated with (‘asher – linked to) Him, I will punish Him with a kindly intent (yakach – reprove and discipline Him, make right by Him, vindicate, having a reasoned legal dialogue so as to resolve the dispute) with the rod (shebet – offshoot or branch) of men, with the blows of the sons of ‘Adam.” (2 Samuel 7:14)

Therefore, “associate with” is a valid choice, as is “set right,” especially with regard to the redemptive, renewal, and vindicating nature of the Ma’aseyah and of ‘Yshayah’el, the title, name, and/or phrase we are coming to understand.

The New American Standard Hebrew Dictionary, also seeking to solve the puzzle, states that “אִיתִיאֵל” is a compound of ‘eth (אֵת) and ‘el/God (אֵל). ‘Eth means “beside, among, and before.” It is sometimes translated “within, together with, in the presence of, accompanying, near, concerning, including, and knowing.” Each of these concepts is harmonious with Yahowah’s corporeal mission. So the NASHD could be right, too. Yahowsha’ was God “beside, among, and near” men. Yahowsha’ was God because God was “within” Him, “together with” Him. He was the very “presence of” God, “before” men so that men might “know” God and be “included” in God’s family.

The Theological Workbook of the Old Testament suggests that ‘itay (אִיתַי) ‘el (אֵל) is the Hebrew cognate for “there is God.” In context: “the Ma’aseyah is God in the flesh.”

The Dictionary of Biblical Languages seems to agree, saying ‘itay is “a marker which affirms the existence of an object.” Since the compound word ends or begins, depending upon the way the pieces are put together, with ‘el, the object being manifest and affirmed is “God.” Yahowsha’ is Yahowah manifest as a man for the purpose of affirming His nature, purpose, and existence.

The Complete Word Study Dictionary of the Old Testament recognizes that the word/term Isaiah wrote was ‘Yshayah’el, and that it is a proper noun and thus a name or a title. But they make no attempt to convey its meaning. They do, however, tell us that ‘Yshayah’el or ‘Iyty’el is used in Nehemiah 11:7. And sure enough, it follows Ma’aseyah (מַעֲשֵׂיָה), a compound of “ma’aseh – the work and business of,” and Yah.

In this light, Nehemiah’s prophetic testimony, written three centuries after Yasha’yahuw’s soaring witness, works in concert with the prophet Dany’el to establish the timeline for the Ma’aseyah’s arrival. The man whose name means “Yahowah’s compassion consoles and comforts,” bemoaning the captivity of Yahuwdym, and noting Yahowah’s promises to generously reward those who observe His Towrah, solicits promises from the leaders of Yisra’el to follow God’s instructions. After the long list of cosigners in the tenth chapter, we find the names of “volunteers who lived in Yaruwshalaym” who committed themselves to serve as examples, and observe: “the Sabbath (shabat) and the renewing (chodesh) Appointed Meeting Times (mow’ed) for the Set-Apart Sanctuary (qodesh) and as a purifying offering for sin to make reconciliation and atonement (chata’th) for Yisra’el (yisra’el – individuals who engage and endure with God) and all of the spiritual work (mala’kah – heavenly service) of the House and Family (beyth – Home) of our God (‘elohym).” (Nachemyah / Nehemiah 10:34) The prophet then presented a very telling assemblage of names: “the sons (beny) of Binyamyn (ben yamyn – son of the right hand): sons (beny) of Saluw (salah / saluw – to be a thorn and to make light and toss aside, rejecting), Mashulam (mashal shalam – the salvation parable), Yow’ed (Yahowah ya’ad – Yahowah’s designated assembly meetings), Padyah (padah Yahowah – Yahowah’s redeeming and rescuing ransom), Qowlyah (qowl Yahowah – Yahowah’s voice), Ma’aseyah (Ma’asehyah – Yahowah’s work, business, and implement), ‘Yhay’el (‘Ysh hayah ‘el – God exists as man), and Yasha’yah (Yasha’ Yahowah – Yahowah Saves).” (Nachemyah / Nehemiah 11:7)

In this verse, we have “the sons of Binyamyn (read Sha’uwl of Tarsus) being a thorn to make light of and reject the salvation parable, Yahowah’s designated assembly meetings, Yahowah’s redeeming and rescuing ransom, Yahowah’s voice, Yahowah’s work and implement, God’s human existence, and Yahowah’s salvation.”

And while we are pondering the “one who does Yahowah’s work,” the only significant difference between Ma’aseyah and Mashyach (מָשִׁיחַ), beside the soft versus hard “h,” is the addition of an Ayin, which is often silent. That being the case, Ma’aseyah means the “Implement of Yah,” the “One Who Does Yahowah’s Business.” If we were to take this one step further, Ma’aseyah also implies that the proper transliteration of Ma’aseyah is actually Ma’aseyah, with the emphasis on the Yah.

Continuing with our investigation, the name which follows ‘Yhayah’el in Nehemiah’s list is Yasha’yah, the name of the prophet who may have concluded the prophecy we are reading with the title ‘Yhayah’el. Yasha’yah is of course, Isaiah, and means: “the Savior is Yahowah.” The root, yasha’, written as “יֵשַׁע” denotes “salvation and savior.” The Ma’aseyah reversed the order, creating Yahowsha’ (יְהֹושֻׁעַ), “Yahowah is the Savior.”

Now that we have all the pieces out on the table and facing us, let’s put this puzzle together. In context, Yahowah told Yasha’yahuw:

“Indeed, there will no longer be darkness or gloom for those who were oppressed, for those as in the former time when He receded from them, disdainfully humbling the land of Zabuwluwn and the land of Naphtaly.

But later, in a subsequent time, He will make them totally worthy by way of the Sea beyond and passing over the Yarden of the Gentiles.

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.

For every military boot that tramples, causing a commotion and discord, and every garment that is soaked in blood also, it shall be burned as fuel for the fire.

 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 as ‘Yshayah’el!” (Yasha’yahuw / Salvation is from Yah / Isaiah 9:1-6)

Thus, in context, ‘Yshayah’el (אִיתִיאֵל) is being used to summarize the prophecy. It is designed to depict Yahowah (יהוה) representing (‘asher (אֲשֶׁר)) Himself in the form of a man (‘iysh (אִישׁ)) who is God (‘el (אֵל)). ‘Yshayah’el says that Yah (יָהּ) exists as (hayah (הָיָה)) man and God. ‘Yshayah’el (אִיתִיאֵל) tells us that Yahowah has, is, and will associate with (‘asher (אֲשֶׁר)) mankind so as to set man right with (‘ashar (אָשַׁר)) God (‘el (אֵל)). The compound title ‘Yshayah’el confirms that Yahowah is beside, among, and before (‘eth (אֵת)) mankind, even within mankind (‘iysh (אִישׁ)), so that we might know God and be included in His family. And finally, the name ‘Yshayah’el announces the profound truth that the Ma’aseyah is a manifestation of Yahowah designed to affirm (‘itay (אִיתַי)) God’s existence.

We cannot be certain how to properly vocalize the term. But this I do know: with the four consonant/vowels which can be pronounced, the first syllable is ‘ysh for man. The middle syllables are a combination of yah for Yahowah, hayah for exists, and/or ‘asher for with. The last syllable is clearly ‘el for God. And since Hebrew reads from right to left, the compound meaning might as well. Simplified to its core, therefore, ‘YshHaYah’El is: “God-Exists-As-Man,” “God-Yah-Exits-With-Man,” “Yah-Exists-With-Man-to-Set-Man-Right-With-God,” or “Yah-Manifest-As-Man-Affirms-God,” or all three. ‘Yshayah’el indeed!

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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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