“I will become the physician who heals” and “I will love voluntarily as a free-will offering,” means Yahowah is Yahowsha’, and that Yahowsha’ is the Savior.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

LE: YY 04-21-12

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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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