The best way to appreciate Yahowsha’ fulfillments of the Towrah’s promises and Prophet’s predictions is to consider what Yahowah actually revealed.

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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 The best way to appreciate Yahowsha’ fulfillments of the Towrah’s promises and Prophet’s predictions is to consider what Yahowah actually revealed. I especially enjoy doing this when the Greek text attempts to translate Hebrew Scripture. This enables us to examine how Greek was used to convey Hebrew thoughts.

Turning back in time nearly 800 years, Yasha’yah began as did Yahowchanan, with the Hebrew version of “metanoeo” meaning “change your way of thinking, amend your attitude, and reconsider your direction.” The prophet used nacham, meaning: “change your mind and come to understand so that you can be consoled and comforted.” The similarity between the terms is that they are both focused on changing one’s thinking rather than behavior. The primary difference is that the Hebrew word contains a remedy, one not unlike salvation.

Here is the introduction Yahowah inspired Yasha’yah to write for the passage Yahowchanan quoted. “‘Change your thinking and come to understand (nacham) to be consoled and comforted (nacham) My people (‘am – My family, nation, and kin),’ says (‘amar – declares) your God (‘elohym).

‘Speak the Word (dabar – convey the message) to the heart of (‘al leb) Yaruwshalaim (Yaruwshalaim – the source from which teaching regarding reconciliation flows). And summon and call out to her (qara’ ‘el – invite her to a meeting, provide a welcome for her, reading and reciting), that indeed (ky), her conscripted service (tsaba’ – her assistance in the prescribed mission) is fulfilled (male’ – accomplished, satisfied, and completed), because (ky) her punishment for corruption and perversion (‘awon – liability for the perversity of twisting the message and consequence of sin) is paid for, a recompense which has been accepted with pleasure now that amends have been made (ratsah – is resolved favorably, has been satisfied and pardoned, making her acceptable and pleasing, the relationship reconciled).

For (ky) she has received (laqah – she has chosen, accepted, grasped hold of, and obtained) from (min) Yahowah’s (efei) hand (yad) two fold (kephel – double) for all (ba kol) her going astray and missing the way (chata’ah – sinfulness, forfeiting the benefits of the right path).’” (Yasha’yahuw / Salvation is from Yah / Isaiah 40:1-2)

Bad behavior is costly, yet forgivable. But since the Savior’s remedy isn’t comprehensible in a milieu of errant thoughts, Yisra’el was asked to change their attitude and thinking first. Only then would they be in the position to accept His gift and have their liability paid off in full, redeemed into perpetuity.

The introduction to Yasha’yah’s / Isaiah’s prophecy ties quite nicely into Dany’el’s, even though Yasha’yah was inspired centuries before the Babylonian captivity Dany’el endured. So Gabry’el may have been referencing Yahowah’s promises in Yasha’yah when he told Dany’el: “Seventy sevens are determined and decreed for your people and for your set-apart city to bring an end to rebellion, to sign a document which seals up the guilt associated with missing the way (la chatham chata’ah), to completely perfect sinners (la tamam chata’ah), to provide reconciliation for the wrongdoing caused by perverse distortions (la kaphar ‘awon), to bring forth everlasting vindication and righteousness, to provide a personal seal and signature to revelation and to prophecy, and to anoint, setting apart for service, the Most Set-Apart.” (Dany’el 9:24) Since both statements were inspired by Yahowah we now have two beautiful presentations of the purpose and plan of redemption. The punishment we have earned and deserve for having gone astray can be paid off and accepted by Yahowah with pleasure, if only we are willing to accept His provision. By accepting His gift, He makes us acceptable.

Yasha’yah’s announcement regarding Yahowsha’ flowed directly from his redemptive preamble. This is the portion of the passage required to compare to Mattanyah’s translated citation of Yahowchanan’s pronouncement to see how Yahowah’s chosen language of revelation compares to man’s language of enlightenment.

“A voice (qowl – the audible sound of speech) calls out (qara’ – provides an invitation to meet, a welcome, and a summons to read and recite) in the wilderness (ba ha midbar – in the desolate, lifeless, and uninhabited place, the desert and lonesome wasteland; based upon dabar, suggesting a wilderness of words or the place of lifeless words): change direction, turn toward, and approach (panah – turn around so as to face, look upon, and appear before, preparing) the way of (derek – the path, the way to walk, and the course of life of) Yahowah (efei).” (Yasha’yahuw / Salvation is from Yah / Isaiah 40:3)

The pronouncements start out similarly, only the Hebrew text is vastly superior. Qara’ is an especially rich term, saying so much more than just “call out.” It tells us that we are being “invited to meet with” God, to “be welcomed by” God. It even infers that we can accomplish this by “reading and reciting” His Word. And it is here we learn that the wilderness is desolate because the words spoken there are lifeless. Mankind has always created his own hell. We also discover that rather than “preparing the way,” as the verse is rendered in Greek, we are asked to “change direction, turn toward, and approach the way,” to “look upon and face” “the way of Yahowah.” Rather than us doing something for God, we are being asked to meet God, to approach Him face to face.

Interestingly, there are only three Hebrew words in this concluding phrase: “panah derek and Yahowah.” With panah properly translated into English, the message is: “Turn toward and approach, appear before and face the way of Yahowah.” Since “hayah – I Am” is the basis of Yahowah’s name, Yahowsha’ said as much when He declared: “I Am the way.”

We have already covered the third variation between the Hebrew and Greek. The One who is being called out is Yahowah, Himself. That means that Yahowah can, has, and will manifest Himself in human form. It tells us that by doing so we humans have the opportunity to “turn to face, appear before, and look upon” Yahowah. It explains why Yahowsha’ said: “He who has seen Me has seen the Father.” And it means that Yahowsha’s “way” is Yahowah’s “way.” The message is the same because Yahowsha’ is from Yahowah.

Yasha’yah / Isaiah continued by advising us about the attitude we should possess when approaching Yahowah: “Be upright, pleasing, and agreeable (yashar – be straightforward, consider that which is right, be direct and focused) in the desert wasteland (‘arabah), a thoroughfare(macilah – a raised way, a public path, a staircase, and an elevated ramp that rises up) to God (la ‘elohym – to approach the Almighty).” (Yasha’yahuw / Salvation is from Yah / Isaiah 40:3)

When our attitude and thinking are right, when we are pleasing and agreeable to God, we become a “raised thoroughfare” for others to reach Him. Our lives, our words, and our example become “a stairway” to heaven.

The Hebrew yashar is indicative of Yahowsha’. The Ma’aseyah stood upright for us on Golgotha’s pole so that we would be pleasing and agreeable to God, so that we could stand upright with Him. Yashar is even beryth / relationship oriented in that this was among the instructions Yahowah shared with Abraham. And while the Greek poieo doesn’t communicate these “upright” qualities, tribos, the word which follows it in Mattanyah’s text does. Finally, Yahowsha’s depicted path in Hebrew is much more dramatic visually: “a raised thoroughfare, an elevated public staircase” to God. It is our way up to His home.

Yahowchanan did not quote the 5^th verse of Yasha’yah because he lived it. The prophet’s words are among my favorites in the whole of Scripture…

“And (wa) He shall be revealed and made known (galah – He shall be exposed, disclosed, uncovered, laid bare, and shown, making it possible for possible for someone to see Him using sight as a perception to see): the glorious presence and the manifestation of power (kabowd – significance and splendor, the abundance and massiveness, the dignity and honor, the status and reputation, even the persona) of Yahowah (efei). And then (wa) all (kol) mankind (basar – all living things) will actually see (ra’ah – they will look at, genuinely perceive and regard, observe and consider, pay attention to and learn about, finding complete delight in (qal perfect)) the unity, altogether and at the same time (yahdaw – the united nature and union in unison and with one accord, all at once and to the same degree). Indeed (ky), the mouth (peh) of Yahowah (efei) has conveyed the Word (dabar – He has spoken).” (Yasha’yahuw / Salvation is from Yah / Isaiah 40:5)

It’s hard to imagine a verse much more compelling than this one. Without the parenthetical it reads: “And He shall be revealed and made known: the glorious presence and the manifestation of power of Yahowah. And then all mankind will actually see the unity, altogether and at the same time. Indeed, the mouth of Yahowah has conveyed the Word.” That deserves a wow!

This promise isn’t actually descriptive of Yahowsha’s arrival to fulfill Pesach, Matsah, and Bikuwrym in Year 4000 Yah (33 CE), but instead of His arrival in Year 6000 Yah (2033 CE), fulfilling Yowm Kippurym and Sukah, when Yahowsha’ will appear so similar to Yahowah, the whole world will not only see God’s magnificent light all at once, all those who survive His return will understand that Yahowah and Yahowsha’ are one. This statement explains why Yahowsha’ affirmed both aspects of this prophecy, saying that He would return appearing as brilliant as the stars and that the whole world would see Him simultaneously. (It is also one of many proofs that Paul lied when he claimed that he alone saw Yahowsha’ while on the road to Damascus.)

Yasha’yah must have sensed the universal significance of this divine revelation. He had become the conduit with whom God had announced how He intended to reveal Himself to the world. Quill shaking in hand, Yasha’yah had just recorded Yahowah’s redemptive plan for all time and for all people. Yahowah would reveal Himself to us and He would be our Savior. Yahowsha’ would be Yahowah manifest in human form, the glory of God for the world to see. In this way we would come to yada’ – know Yahowah, and Yahowah would come to yashsa’ – save mankind.

It is why Yahowsha’, nearly 800 years later, confirming the promise Yahowah had revealed through Yasha’yah, and speaking of the means to salvation said, “I am the way, the truth, and the life. No man comes unto the Father but by me.” And it is why, in the very next breath, Yahowsha’ confirmed the essence of Yasha’yah’s prophetic announcement: “If you know Me, you know My Father also, and have seen Him. He who has seen the Son has seen the Father.” (Yahowchanan / John 14:6-7) Once again, there is only one message, one Covenant Relationship, and one God.

So that we would understand this connection, so that we would value these words, cherish these words, comprehend these words, view the world and ourselves through the prism of these words, and thereby come to yada’ – know this Author and His Word, His scribe, Yasha’yah, wrote this immediately thereafter: “The grass withers, the flower fades, but the Word(dabar) of God, He lives, stands up, is raised up, and endures (quwm) forever (‘olam – past the future and into eternity).” (Yasha’yahuw / Salvation is from Yah / Isaiah 40:8) Yahowsha’ is the Word of God. And through Him, we become like Him and “quwm – rise up and stand up, living and enduring” “‘owlam – forever.”

We can trust Yasha’yah’s oracle of revelation and salvation because it is the Word of Yahowah. Moreover, the Word of Yahowah is Yahowsha’, the one who lives, stood up for us, was reestablished spiritually, enduring forever so that we might too. The Word is eternal and true because Yahowah is eternal and true. And ultimately, the Word is the Way.

Even the Apostle Yahowchanan, a lowly fisherman, understood what Yasha’yah revealed. And that is why he began his eyewitness testimony with the proper perspective: “At the beginning of space time(arche – at the commencement) was the Word (logos), and the Word was with God, and the Word was God…. In Him was life, and the life was the light of men…. And the Word became flesh and tabernacled among us and we beheld His glory.” (Yahowchanan / John 1:1-14)

The use of “tabernacles” rather than the customary English translation, “dwelt,” tells us what should be obvious. The Word became flesh at the Invitation to Meet / Miqra’ of Tabernacles / Sukah in the seventh month, not on the winter solstice. Not only does this celebration wherein we campout with God embody every aspect of His time on earth, Christmas marks the sun god’s birthday.

In context, when viewed from the proper perspective, Scripture make sense. It is the way, the truth, and the life. But when clerics distance the Disciple’s testimony from the Tanakh references they were affirming, idiocy abounds and souls perish. Yahowchanan merely confirmed what Yasha’yah had written. Yahowsha’ merely confirmed what Yahowah had revealed.

There is merit in examining the similarities between the Hebrew dabar and its Greek counterpart, logos. Both terms mean “word,” but dabar also means: “communing, conversing, and sharing words.” Dabar can be both “the spoken word” and “the written word.” A dabar is “a statement, a message, a communication, or an account, a formal rendering or a decree.” Dabar means “to speak, to declare, to chronicle, to teach, to instruct, to warn, and to promise.” To dabar is “to talk” in its least formal sense, and the dabar is “Scripture,” in its highest form – literally a conversation with God. Dabar is the “Word” of Yahowah, His communication to us. It is His advice for living, His answer to our questions, His guidance regarding the relationship, and His directions for redemption.

Logos in addition to “word,” means: “that which is said about a topic.” It is the “reasoning behind an idea,” while also “communicating the motive which inspired it.” Logos is both “thinking” and the “expression of the process which leads to understanding.” Logos is synonymous with: “an account, a cause, a communication, teaching, reckoning, and even subject matter.” Today we use logos as the outward symbol of the inward nature of a business. In this case, the business is God’s.

In Yirmayahuw / Jeremiah 6:10, Yahowah is speaking to Yisra’el during the last days: “Behold, look and see, the Word of Yahowah is a vile thing to them. They have no respect for Him.” Let this never be said of us.

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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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