In Bare’syth / Genesis 3 God predicted that the consequence of sin would be undone by the “seed of a woman.” In other words, the Savior would be born rather than just appear out of the thin blue sky.

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

Yada Yah

Book 4: The Way Home

…How We Were Saved

2

 Imanuw’el – God With Us

 Tracking the Ma’aseyah’s Lineage…

One of the most interesting categories of prophecies pertaining to Yahowsha’ focus upon ever more precise predictions of the His nature and lineage. They begin very broadly in the Garden of Eden. In Bare’syth / Genesis 3 God predicted that the consequence of sin would be undone by the “seed of a woman.” In other words, the Savior would be born rather than just appear out of the thin blue sky.

God could have shed dimensions and emerged from the clouds, radiant and full grown. In fact, in His final advent as the King of Kings, He will do this very thing. But for Bare’syth 3 to be fulfilled, the Ma’aseyah in redemptive mode would have to be born to a woman. As we shall discover, Yasha’yah / Isaiah also confirms this in his 9^th chapter.

As a consequence of being “the seed of a woman” Yahowsha’ would have royal lineage. That process begins with the Semitic people, known today as the “Hebrews.” After the flood, the path to the Ma’aseyah was narrowed down to one of Noah’s three sons, specifying Shem, thus eliminating Ham (Middle Eastern and African peoples) and Japheth (Europeans and Asians).

“Noah said: “Blessed (barak – praised and adored) is Yahowah, the God of Shem (Semitic peoples, specifically the Hebrews; from shem, meaning name, reputation, renown, nature, report, and status). [Ham’s son] Canaan (kana’an – people East of the Mediterranean including the Canaanite/Phoenicians; from kana’, meaning humbled and subdued, brought into subjection) shall be his servant. Japheth (Yepheth – people of the southern and northern Mediterranean rim, Europe and Asia; from patah, meaning open) shall spread out, be open and easily persuaded (patah – spacious, enticed, and naïve; easily seduced and deceived), and shall abide in Shem’s tabernacle (‘ohel).” (Bare’syth / In the Beginning / Genesis 9:26-27)

Prophetically, this tells us more than the Redeemer will be a Semite, or Hebrew. While that is narrow enough, recognizing that Semites have seldom represented more than two-tenths of one percent of the planet’s population, we’re told something about the heritage of all people. We discover that the Europeans and Asians, and by their spreading out, the peoples of the Americas and Pacific, will be open minded. Some will be easily seduced and deceived by men’s schemes while others will choose wisely, electing to tabernacle with the Semites and their God. True to His word, the Yepheth became the people of choice, of freedom and democracy. Many have chosen wisely as this is where the ekklesia-calling out has grown the most aggressively. The Yepheth are also the people of sinister schemes, of secular humanism, socialism and fascism wherein people are seduced by sex, power, and money. However, for the peoples of the Middle East, the Nation of Islam today, their destiny is to be subdued. True to His word, most all Muslims serve under the tyrannical hand of dictators touting a religion named “Islam/Submission.”

Later, God told Abraham, a descendent of Shem, “I will bless those who bless you, and I will dismiss (qalal – slight, be unconcerned with, viewing as of little account, see as despicable and treat with contempt, dishonoring) him who curses (‘arar – invokes harm or injury by word or deed against) you. And in you all the families (mishpachah – people and nations) of Adam and the Earth (‘adamah) shall be blessed.” (Bare’syth / In the Beginning / Genesis 12: 3)

There is but one universal blessing: the Savior, the Ma’aseyah Yahowsha’. With this passage we learn that He will be a descendent of Abraham, narrowing the field considerably. And since the Hebrews, soon to be Yahuwdym, would bring forth this ultimate blessing, Yahowah puts us on notice. Invoke harm or injury on Yisra’el, by word or by deed, and you shall be ignored by God, at best, or treated with contempt depending upon the severity of the offense. We have and continue to see this prophecy play out the world over. Those nations who raise the sword over the heads of Jews lose wars and are ultimately destroyed.

As an interesting aside, to be dismissed by Yahowah is to have one’s soul extinguished upon death. It is like a child who is stillborn, and thus unknown to his or her parents. Those who are not born anew in Yahowah’s Spirit from above are essentially of little account and of no concern to God. But those who advance deceptive and destructive doctrines in the role of priest, politician, journalist, and teacher, are treated with contempt, earning the perpetual condemnation described in Mattanyah / Matthew 23.

Yahowsha’s line passed through Abraham’s son Yitschaq: “God said: “Truly, Sarah your wife shall bear you a son, and you shall call his name Yitschaq (Yitschaq – from tsachaq, meaning laughter). I will establish (quwm – stand upright and arise, come onto the scene, establish and confirm) My covenant (beryth – family-oriented relationship agreement between parties, a mutually binding and engaged alliance, constitution, and marriage) with him for an everlasting (‘owlam – perpetual and eternal) relationship (beryth), and with his seed (zera’ – descendants and offspring) after him.” (Bare’syth / In the Beginning / Genesis 17:19)

Beyond the narrowing of the lineage to one of Abraham’s two sons, there are lessons here. First, by naming Yitschaq “laughter,” Yahowah inferred that this relationship was designed to be fun. Second, quwm is descriptive of the Ma’aseyah. Yahowsha’ is the one who stood upright for us and then rose so that we might take our stand with God and rise up to meet Him in the end. He came unto the scene to establish the way to God, confirming the Covenant prophecies regarding salvation. Third, the relationship is eternal. And that would mean that once established, it never ends—nationally with Yisra’el or personally with us. Fourth, by using the Hebrew word for “seed” in Bare’syth / Genesis 17, Yahowah defines his use of seed in Bare’syth 3.

Next we are told that another second son, this time Yitschaq’s son Jacob / Ya’aqob, was given the nod: “Yahowah said to [Yitschaq’s wife Rebekah]: ‘Two nations are in your womb, two peoples shall be separated (parad – divided and parted) from your body; one people shall be stronger (‘amats – prove superior, have a higher status so as to establish and persist) than the other, and the older and more numerous (rab) shall serve (‘abad – be reduced to servitude before) the younger.’” (Bare’syth / In the Beginning / Genesis 25:23)

Once again, more than just narrowing the list of potential forefathers, Yahowah established the scene upon which the act of redemption would play out. Ya’aqob’s eldest son was Esau. He married Ishmael’s daughter, becoming the patriarch of the Nation of Islam and thereby earning Yahowah’s hatred. While Muslims are one hundred times more numerous, when they are together, Esau’s descendents usually serve Ya’aqob’s.

In one of the most interesting and poorly translated passages of Scripture, the patriarch Jacob/Ya’aqob became Yisra’el, giving birth to Yahuwdah—the fourth of his twelve sons. He was appointed to be the bearer of Yahowsha’s line. “Yahuwdah (Yahuwdah – one who confesses Yahowah’s name, relating to Yah, and related to Yah), your brothers (‘ach – kin, relatives and tribe) shall praise you…and your father’s children shall bow down…. The scepter (shebet – ruling staff or branch of power) shall not depart (cuwr – be removed) from Yahuwdah, nor the governor’s and lawgiver’s engravings (chaqaq) from between his feet, until Shyloh (from shalah, the Councilor, the one who brings safety, tranquility, prosperity, rest and ease; an epithet of the Ma’aseyah) comes; and to Him shall be the cleansing and blamelessness (yiqqahah – gathering, guiding, and authority) of the people.” (Bare’syth / In the Beginning / Genesis 49:8-10)

So far, God has narrowed the field six times, effectively eliminating hundreds of millions of people from consideration as Ma’aseyah’s ancestor. The prophecies are getting more specific and detailed as time progresses. Now we know that the Savior will bring tranquility by way of gathering, cleansing, and guiding, and that He will come while Yahuwdah still possesses some governing control over the nation of Yisra’el.

There’s a particularly interesting prophetic twist about Judah’s / Yahuwdah’s scepter—the symbol of royal authority. Israel’s first king, Saul, was from the tribe of Benjamin, not Judah / Yahuwdah. But once Dowd / David succeeded him, 640 years after the prophecy was issued, the throne of promise was never occupied by a king from any Jewish tribe other than Judah. The ruling scepter didn’t depart Yahuwdah until Herod, the mercurial Roman-bribing king who ruled during the first few years of the Ma’aseyah’s redemptive advent. Herod was not actually Jewish, but Idumaean—a descendant of Esau. He was placed and maintained in power by a foreign gentile government. Had Yahowsha’ been born just three years later, the scepter prophecy would have been invalid, placing all Scripture in question.

But there is more to the story. Yes, Yahowsha’ was a Yahuwdy of the tribe of Yahuwdah. He could trace his lineage all the way back to Dowd because the genealogical records were still extant. Yet within a generation of the Ma’aseyah’s sacrifice, these archives were up in smoke along with the rest of Jerusalem. This means that after 70 CE, no Jew could prove, or even credibly demonstrate, his lineage. From that time on, it has been impossible to present a legitimate claim. Therefore, either the Ma’aseyah’s salvation advent had to have occurred prior to the destruction of the genealogical records or all of these predictions are rendered meaningless—impossible to substantiate or refute.

Returning to the predicted forbearers of the Ma’aseyah, King Dowd / David was the next to be pinpointed. The prophet Nathan said: “Yahowah announces and makes known to (nagad – declares and makes conspicuous to, reports and proclaims to, heralds, publishes, confesses and avows to) you [Dowd] that He will do the work to make (‘asah – prepare, accomplish and produce through, put in order so as to institute, establish, celebrate, and assign to) you a family, house, and home (bayth – place where people live and belong; a temple; a family line or lineage; also symbolic of a royal dynasty).” (Shamow’el / Listen to God / 2 Samuel 7:11)

Dowd is an interesting sort. His behavior was often bad, but his attitude was most often good. He is the exemplar, not of proper conduct, but of proper relationship. Dowd demonstrates that Yahowah’s family, His eternal home, has a giant welcome mat out for flawed people. And that’s because this is the only kind of people there really are. Dowd is proof positive (as am I and probably you as well) that Yahowah loves rascals so long as we are passionate about Him. We are invited to serve God and live in His home based upon who He is, not who we are, based upon what He did, not upon what we do.

The second aspect of Dowd that is interesting is his conspicuousness. For 3,000 years the weak and the powerful, the big and the small, have admired Dowd and recounted the story of his life. And yet by most any criterion, Dowd was a nobody, and his kingdom was insignificant. So it is once again that we are confronted with what actually matters. It is not what we do or what we own that counts, but who we know.

The Hebrew word for house, home, and family, beyth, is an intriguing term. As we shall discover when we dive into Yirmayah’s / Jeremiah’s introduction of the Covenant’s ultimate renewal, beyth is us just one letter removed from beryth, the Hebrew word for Covenant Relationship. Beyth and beryth are: families and homes, places where people live and where they belong. Both represent temples, family lines and lineage.

Nathan’s conversation with Dowd continued with one of the of the Hebrew words most descriptive of Yahowsha’—quwm. “Indeed therefore, when your days are finished and you lie down with your fathers, I will come onto the scene, fulfill, confirm, establish, stand upright, and rise through (quwm – rise up, endure, be validated and proven, stand up, demonstrate power, arise, and persist through) your seed (zera’ – descendants and posterity) after some time (‘achar), He who (‘asher – a relative reference used as a marker of linkage and association) will come (yatsa’ – go forth, proceed to accomplish a purpose and a result, lead and deliver) from your body. And I will form and firmly establish His enduring (kuwn – set up and make permanently stable His, prepare and fashion the finished arrangements to provide direction and restoration to His) sovereign reign (mamlakah – rule, dominion, realm, royal power, authority, and kingdom).” (Shamow’el / Listen to God / 2 Samuel 7:12)

Hebrew seems to have the perfect word for every occasion. While every aspect of quwm applies to Yahowsha’, so is kuwn, but from a different perspective. Quwm describes the Ma’aseyah’s life here on earth from our perspective looking back. Yahowah came onto the scene, fulfilled the prophecies, confirming, validating, and proving that He was God in the flesh. He demonstrated His power through miracles. And He established the means of salvation by standing up for us, then proving that His solution defeated death by rising up again. With kuwn we see the same process but from Yahowah’s perspective in anticipation of what He had planned. God would make temporary atonement achieved by the Miqra’ey rehearsals permanent—enduring forever. He would prepare the final, firm, and finished arrangements to provide direction to us so that He could restore us.

As good as that is, Nathan’s prophecy to Dowd gets even better: “He shall build up and establish (banah – rebuild, restore, and reestablish) a family, home, and house (bayith) in My name (shem – personal name, renown, reputation, report, status and authority), and I will form and firmly establish His enduring (kuwn – set up and make permanently stable His, prepare and fashion the finished arrangements to provide direction and restoration to His) throne (kicce’ – seat, royal dignity, authority and power) of His sovereign reign (mamlakah – rule, dominion, realm, and kingdom) even unto eternity (‘ad ‘owlam – continuously to the extent of space and time, until forever, perpetually and indefinitely without end).” (Shamow’el / Listen to God / 2 Samuel 7:14)

Solomon, Dowd’s most notorious son, built the first Temple based upon Yahowah’s Scriptural directions. But it wasn’t “firmly established and enduring.” It would be destroyed and rebuilt not once, but three times. And Solomon’s kingdom disintegrated right after his death. So this passage pertains to Yahowsha’, alluding to Dowd’s seed “‘achar – after some time.”

Moreover, what comes next confirms this conclusion, because as has been the case throughout this prophecy, Yahowah is speaking in first person. “I will be (hayah – I was, I am, and I will be) His Father (‘ab – head of the family and household), and He shall be (hayah – He was, He is, and He shall be) My Son (ben).” (Shamow’el / Listen to God / 2 Samuel 7:14)

The ben-son nature of the Savior is most easily understood when we turn to ben’s root, banah, the word which was used in the previous verse to describe our eternal family and home. The definition of banah explains the mission of the Ma’aseyah: “to build up and rebuild, to establish and reestablish a pattern and a plan, to repair and to restore, to stand upright establishing a firm basis for a standard, and to create prosperity in abundance.”

Yahowah’s reference to “His Son” as Ma’aseyah and to Himself as “Father” is replicated in Yasha’yah 9 and 40. This designates the kind of relationship Yahowah wishes to develop with us.

Since it is important, let’s examine a few of the places Yahowah uses ben-son in reference to the Ma’aseyah and His eternal family. In Isaiah 9 we find that the Son and the Father are one, as are God, the Set-Apart Spirit, and the Savior.

“For unto us a child (yeled – young boy) is born (yalad – is given birth and brought forth), unto us a Son (ben) is given (natan – eternally bestowed, entrusted and granted, delivered up, allowed to pay,  and assigned to be afflicted)…. His name (shem) will be called out, recited and read aloud (qara’ – proclaimed and summoned): Wonderful (pele’ – marvelously performing, separate, powerful, and extraordinary; miraculous and astounding non-verbal sign or portent pertaining to one’s attitude) Counselor (ya’ats – advisor, consultant, one who speaks and urges), Almighty (gibor – mighty man; from gabar, one who prevails and is great, confirming and giving strength) God (‘el), Eternal (‘ad – perpetual and continuous) Father (‘ab – head of family), Prince (sar – overseer and patron) of Redemption (shalowm – favor and salvation, the blessing of completeness, soundness, health, prosperity, tranquility, contentment, friendship, companionship, and relationship; from shalam, to pay recompense, to reward and to restore, to provide a means of return by redemption, restitution and making amends).” (Yasha’yahuw / Salvation is from Yah / Isaiah 9:6) Savior and Son are One. Father and Son are God Almighty.

The next verse goes on to confirm that there shall be “no end to the abundance and greatness of His dominion and redemption.” It confirms that the “Son, Counselor, God, Father, and Savior” will rule “upon the throne of Dowd and over his kingdom to firmly and perpetually establish it (kuwn), sustaining and upholding justice, righteousness, and vindication forever.”

Yahowah confirms the reason for all of this in Hosea 1:10. Yahowsha’ would later quote this verse to stymie the rabbis. Speaking of Yisra’el, Yahowah said: “It will be said of them: ‘You are sons (ben) of the living (chay – active and reviving, life sustaining and maintaining, nourishing) God (‘el).’”

Yahowah’s only begotten Son revived us, nourishing and sustaining our lives, keeping His promises, so that we could be God’s children. We are invited to be part of Yahowah’s family and live eternally in His home. That is what Yahowah means by ben-son, beryth-marriage relationship, and beyth-family home.

This is reconfirmed in Dabarym / Deuteronomy 14:1. God restates: “You are the sons of Yahowah, your God.” This intimate relationship is presented again in Psalm 103:13: “Just as a father (‘ab) deeply loves and shows mercy (racham – demonstrates tender affection and is compassionate) to his sons (ben), so Yahowah loves and is merciful (racham – demonstrates tender affection and is compassionate) to those who revere (yare’) Him.” Since the entire Mizmowr / Psalm is prophetic and pertains to the Ma’aseyah, we’ll return to it later.

In Mizmowr / Psalm 2, God is confronting “rulers who speak and league against Yahowah and against His Ma’aseyah (Ma’aseyah – the Implement Doing the Work of Yah).” He says: “I have anointed and installed My King upon My Set-Apart (qodesh) Mount Zion. I will surely recount and relate the prescription for living (choq): Yahowah has said, You (‘attah – an emphasized and emphatic You) are My Son (ben). Today I have brought You forth. Ask and I shall give (natan – eternally grant and bestow, forever devote, consecrate and entrust) the Gentiles (Goy) to You to inherit (nachalah – to receive and possess by way of inheritance and association) to the ends of the earth, to grasp, hold, and enclose (‘achazah – possess through purchase, gift or inheritance)…. Happy, blessed and upright (‘eser) are all who seek refuge, trusting in Him for protection (chacah).”

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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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