The Ruwach-Spirit is from Yahowah. He is the exclusive source and the sole provider of this Spirit. His Ruwach is the source of “long life,” of “health and growth.” Yahowah’s Ruwach is the “divine power, the heart and mind” of God.

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 prophets had even more specific things to say about the Ma’aseyah’s birth than that He would come “from the seed of a woman” (Bare’syth 3), that He would be “virgin born” (Yasha’yahuw 7), that He would be “from the seed of Abraham” (Bare’syth 12), or “a descendant of Dowd” (2 Shamow’el 7). We were told more than “a Son would be given to us called God Almighty and the Eternal Father” (Yasha’yah 9 and Mizmowr 2), or that “Yahowah exists as Yahowsha’” (Yasha’yah 12). We were told more than the Ma’aseyah’s, “glorious presence and manifestation of power,” would be “the person of Yahowah revealed and made known for all mankind to observe, consider and learn from, the only begotten son of God” (Yasha’yah 40). Prophecy tells us more than the approximate time the Ma’aseyah had to be born so as to be at least thirty years of age prior to the fulfillment of the “490 prophetic years after the decree to rebuild the city,” so that He could be “cut down, but not for Himself” as an adult during Passover in 33 CE (Dany’el 9). We know more than “before the scepter departed from Yahuwdah” (Bare’syth 49) the Ma’aseyah would arrive. We know more than the Ma’aseyah “would arise from the wilderness,” at “the voice of a herald preparing the way” (Yasha’yah 40 and Mal’aky 3:1). Yes, we were told even more than the names of His forefathers, His Father, His relationship, His nature, His purpose, His name, and His time.

We were also told that He would “come forth from the stem of Jesse” (Yasha’yahuw 11:1), be “born in Bethlehem” (Mykyah / Micah 5:2), during a time “innocents would be slaughtered” (Yirmayahuw 31:15), prompting Him to “flee to Egypt” (Howsha’ 11:1). Yahowah often reveals different aspects of a future event as important as the Ma’aseyah’s salvation advent with separate brush strokes so as to complete a picture that can be viewed from many perspectives. This kind of testimony is complementary, not contradictory. Each prophet is telling us what they saw at the scene. They never claim to have told us everything; on the contrary, they themselves often seem unaware of the significance of what they’ve witnessed or heard.

A good example of this principle is the considerable body of prophecies concerning the Ma’aseyah’s youth. Micah said he would come from Bethlehem Ephrathah—Dowd’s home town, a few miles south of Jerusalem. Hosea predicted that he would be “called out of Egypt.” Yasha’yahuw, in the 11^th chapter, referred to Him as a netser, or shoot, phonetically related to the Galilean town, Nazareth. That is why Matthew points out that He was expected to be a Nazarene in addition to being born in Bethlehem, and being called out of Egypt. The three prophecies that appear contradictory, are not. They all fit the actual history of Yahowsha’—especially in the associated details, the teaching that accompanies the predictions.

Sometimes Yahowah through subsequent revelations progressively defines the prophetic requirements until literal fulfillment is virtually impossible; and only then does He bring it to pass. He delights in doing what we mortals think can’t be done and then makes it absolutely impossible for the feat to be replicated by an imposter. For example, for Jews who are still awaiting the arrival of the Ma’aseyah, I have some bad news. Bethlehem is now an Arab enclave; the town and its surrounds are entirely Islamic. There is no chance that a Savior, from the line of Dowd / David, could be born there, much less flee into Islamic Egypt for safety.

But once upon a time, four thousand years from the fall of Adam, and two thousand years from the close of the age, it was all accomplished in precise accordance with Yahowah’s prophetic pronouncements. “There shall come forth (yatsa’ – appear, be born from, and become known) a branch (choter) out of the trunk (geza’ – stem or root-stock) of Yishay (from yaysh, meaning I exist and I stand up). A shoot (netser – sprout or branch; from natsar, meaning a preserver, protector, and maintainer of relationships; one who watches over, guards with fidelity, and keeps, preserving from danger; a savior) shall be fruitful (parah – produce offspring for a harvest in abundance) from his roots (sheresh – source or base, family line).” (Yasha’yahuw / Salvation is from Yah / Isaiah 11:1)

Born in Bethlehem, Yahuwdah, Yishay / Jesse was the son of Boaz and the father of king Dowd / David. So in this passage we are told that the Ma’aseyah shall come forth from someone whose name means “I exist.” Yahowah, perhaps. The Savior will be someone who “preserves, protects, and maintains the covenant relationship.” He will “watch over and faithfully guard” His people, “preserving them from danger.” And He will “be fruitful, producing” eternal and spiritual “offspring for an abundant harvest.” It sure sounds good so far.

But there is more to this opening stanza. Netser is phonetically and linguistically related to Nazareth, the town Yahowsha’ lived in for most of His earthly life, the place where He was rooted and became known. Matthew confirms: “He went and lived in the town called Nazareth, fulfilling what was said through the prophets.” (Mattanyah / Yah’s Gift / Matthew 2:23)

That, however, did not make Him a Nazarene, in the sense of the Nazerite vow, irrespective of the fact He embodied its meaning. The Ma’aseyah made and drank wine, disqualifying Him as a member of the sect.

Let’s turn to Numbers 6 to examine the redemptive foreshadowing God used in choosing Nazareth for the Ma’aseyah and the Nazirite vow for the Israelites. “Yahowah spoke to Moseh saying, ‘Speak to the children of Israel, and say to them, “When a man or a woman does something wonderful, symbolic of God’s deliverance from judgment (pala), making a voluntary promise to serve God, taking the vow (nadir) of a Nazirite (nazyr – one who is separated onto God, also an untrimmed vine), to separate (nazar – to set themselves apart as a Nazirite and devote) him or herself to Yahowah, he or she shall separate themselves (nazar) from wine and intoxicating drink… or eat anything that is produced by the grape vine for all the days of his or her separation (nezer).” (Bamidbar / In the Wilderness / Numbers 6:1-4)

Separateness is central to the Covenant, to the Chosen People, to the Calling Out, to the Set Apart Spirit, and to the Ma’aseyah. As the Qodesh of Qodesh, Yahowsha’ was the embodiment of nazar. His blood would be the new wine shed for the remission of sin which is why the Nazirites / Set-Apart-Ones didn’t need the ordinary variety. They were living prophecies, or pala, “wonderful symbolism of God’s deliverance from judgment.” They were an “untrimmed vine” whose circumcision would be performed by the Ma’aseyah.

The closest words linguistically to nazyr-Nazirite,all shadow aspects of Yahowsha’s nature and mission. Nazah is “the sprinkling of blood used for cleansing of the soul in the Miqra’ey.” Nasal is “a cistern of flowing waters.” Nazar means “to be separated.” And nezer is “the consecration and ordination of the highest priest.” Even natsar, with an “s,” means “a preserver, protector, and maintainer of relationships; one who watches over, guards with fidelity, and keeps, preserving from danger; a savior.”

Moseh continued: “During the entire period (kol yowm) of this vow (neder) of separation (nezer) no razor may pass over (‘abar – cross) upon or beside (‘al) his or her head (ro’sh – summit of your mountain) until (‘ad – even to the end of time when) the days are fulfilled (male’ – finished, satisfied, and completed) in which (‘asher – as a relative reference) he or she are separated (nazar) unto Yahowah, he or she shall be (hayah) set-apart (qodesh).” (Bamidbar / In the Wilderness / Numbers 6:5)

Ro’sh is the root of re’syth, Scripture’s first word. Most every derivative is associated with Yahowsha’. Head of family, chief, cornerstone, summit, and first fruits are among the meanings. Similarly, the use of ‘abar-Passover and male’-fulfillment point to the Savior. As an interesting fact of history, those men and women consecrated in this vow of separation recognized the Ma’aseyah whom they were foreshadowing. Up until the time they were hunted into extinction by Constantine’s Catholics, the Nazirites were the most exemplary witnesses to the Way.

Returning to Isaiah’s prophecy, we read: “The Spirit (ruwach – the breath of God; God’s vivacity (long life), vigor (strength, health, and growth), and disposition (character and personality); divine power, heart, and mind; from ruwach, that which is perceived, accepted, and provides relief) of Yahowah shall rest and remain (nuwach – shall provide the presence of security and final salvation) upon (‘al – used to show God’s providential care) Him, the Spirit of Wisdom (chakam – instruction) and Understanding (bynah – discernment, insight, and revelation), the Spirit of Counsel (‘etsah – advice and purpose; from ya’ats, Spiritual Counselor and Advisor) and Power (gabuwrah – strength and might), the Spirit of Knowledge (da’ath – from yada’, to know relationally) of the reverence and respect (yirah – awesomeness) of Yahowah.” (Yasha’yahuw / Salvation is from Yah / Isaiah 11:2)

The Ruwach-Spirit is from Yahowah. He is the exclusive source and the sole provider of this Spirit. His Ruwach is the source of “long life,” of “health and growth.” Yahowah’s Ruwach is the “divine power, the heart and mind” of God. Yahowah’s Ruwach is how we “perceive God and accept God.” His Ruwach is how God “provides relief” restoring us so that He can make His “personality and character” known. And never forget: ruwach is a feminine noun because Yahowah’s Ruwach is our Spiritual Mother. She provides spiritual rebirth. She cleans us and clothes us; she nurtures us and protects us. She loves us and cares for us.

Yahowsha’ was and is the Ma’aseyah because “the Spirit of Yahowah rests and remains upon Him.” As ‘Imanuw’el, He is the Spirit of Wisdom from whom we receive instruction. Being one with God, Yahowsha’ is both Son and Counselor. This is why the Ma’aseyah told His apostles: “I will ask My Father to give you another Counselor to personally remain and dwell inside you eternally, the Spirit of Truth…. You know and recognize Her because He lives and exists in your immediate proximity; I shall exist, resting and remaining in you.” (Yahowchanan / Yah is Merciful / John 14:16-17)

The Qodesh Ruwach-Set Apart Spirit is the Counselor. The Ma’aseyah, the Qodesh Qodesh, is the Son. They are one, both manifestations of the singular character and personality of Yahowah. They are the means to the “wisdom and understanding,” to the “power and knowledge,” of Yahowah. The Counselor and Son form the basis of a “relationship based upon reverence” with the “awesomeness of Yahowah.”

Isaiah continued…“With righteousness He shall govern, judge, vindicate and punish (shaphat – lead with authority, defend, and condemn) the lowly (dal – weak and poor of status and standing), deciding fairly, reproving, and correcting (yakach – vindicating and disciplining) with uprightness (myshowr – justice according to the standard; from yashar, to be upright and to make right; to be straight, look straight, and make straight) for the humble and unpretentious, afflicted and meek (‘anow – lowly and needy; from ‘anah, oppressed and downcast) of the earth…. With the Spirit (ruwach) of His speech (saphah – lips and language), causing the guilty to perish (muwth – to die so as to be absent of life in the realm of the dead).” (Yasha’yahuw / Salvation is from Yah / Isaiah 11:4)

The Savior is a just judge, meaning He will condemn and punish those who violate the standard without the benefit of a redeemer, all those whose debt hasn’t been paid. However, for those who have availed themselves of His services, He will use His authority to defend and vindicate them. The penalty in this example is to be deprived of eternal life. The guilty are not tormented, but extinguished.

Yahowsha’ fulfilled the Isaiah prophecy to the letter, as He did this one from Micah…“You, Bethlehem (from beyth lechem, meaning House of Bread) Ephratah (from parah, place of fruitfulness and productivity), you are insignificant among the thousands of Yahuwdah, yet out of you shall He come forth unto Me, to be ruler in Yisra’el, whose origin has been before time (qedem), from days eternal (‘owlam).” (Mykyah / Because Who is Like Yah / Micah 5:2)

Yahowsha’ was unleavened bread born in the House of Productive Bread. He alone was without yeast, or sin. And that is why He took a piece of bread at the Passover in which He was appointed to be the sacrificial Lamb: “He broke it and gave it to them, saying, ‘This is My body which is given for you…’” (Luke 22:19) The one without sin assumed our sin, producing a worthy harvest of souls, who like Him, would live ‘owlam-forever.

Yahowsha’ fulfilled this prediction, arranging to be born in a tent in Bethlehem Ephratah during the Feast of Tabernacles in 2 BCE, validating the Miqra, Genesis and Micah prophecies. Not surprisingly, the rest of what Micah had to say proved equally accurate. The Jews were given up until the last days, at which time a remnant returned. “Therefore (ken – this is true and verifiable), He will give them up, abandoning them, until the time of torment and birth pangs (yalad – labor leading to childbirth), then a remnant (yathar – those who remain) of His brethren (‘ach – brothers, relatives, and kin) shall return, believe, change, and be restored (suwb – be brought back, turn around, and recover) to sons of Yisra’el.” (Mykyah / Because Who is Like Yah / Micah 5:3)

For Yahuwdah, the time of abandonment began at the crucifixion. They were given up for the better part of 2,000 years, only to have a remnant called home in the last days, the time of torment and childbirth leading to restoration. Since everyone who is reading this is familiar with the historical confirmation of Jews being called home to Israel, let’s focus on the related prophetic passages.

Hosea, speaking of this return and restoration, said, “Come, let us return to (suwb – turn around, change, restore, and reestablish our relationship with) Yahowah. For He has torn us (taraph – expelled us, chased us away, and banished us), but He will heal us (rapha – promote restoration, cure our diseased and injured state, thoroughly mend and completely repair us, make us whole). He has stricken us (nakah – smitten and inflicted us, subjugated and chastised us, send judgment upon us to punish us), but He will wrap Himself around us (chabash – healing us and bandaging us, wrap clothing around us, bind us to Him and govern us, encourage us, speaking words which enliven our attitude).” (Howsha’ / He Saves / Hosea 6:1)

Then the prophet speaking in the context of “a day is like a thousand years to Yahowah,” said: “After two days He will revive us (chayah – restore us to life and keep us alive, save us, spare, sustain, and preserve our lives, heal us so we can live forever). On the third day He will raise us up (quwm – arise; accomplishing, confirming and fulfilling) and we shall live (chayah – be restored to life, our lives saved, sustained, and preserved; heal us so we can live forever) in His presence.” (Howsha’ / He Saves / Hosea 6:2) The second day will end with renewal and restoration on the Day of Atonement in the fall of 2033. The third day will begin five days later on the Miqra’ of Tabernacles.

The “time of torment” being equated to “birth pains” is explained by Yahowsha’ in Mattanyah / Matthew 24. Speaking of His “return and the end of the age,” He said: “See that no one misleads you. Many will come in My name, saying ‘I am the Ma’aseyah,’ and will deceive many. And you will be hearing of wars and rumors of wars, but don’t be frightened, for they must take place, but that is not the end. Nation will rise against nation and in various places there will be famines and earthquakes. These things are the beginning of birth pangs. Then they will deliver you up to tribulation, and will kill you. And you will be hated by all nations on account of My name. Many will fall away and betray, hating one another. And many false prophets will arise and will mislead many. Lawlessness will increase and most people’s love will grow cold…but the good news of the Kingdom shall be preached in the whole world for a witness to all nations. And then the end will come…. For then there will be a Great Tribulation…and unless those days were cut short, no life would be saved.” (Mattanyah / Yah’s Gift / Matthew 24:3-22)

Yahowsha’s arrival, in both His redemptive and ruling advents, follows birth pangs. We have to examine them to know the when and who of salvation. While I’d love to scrutinize every word of Matthew 24, for now understand that this passage speaks of our time, of the last days: “He will give them up, abandoning them, until the time of torment and birth pangs, then a remnant of His brethren shall return, believe, change, and be restored to sons of Yisra’el.” Yahowsha’ said “When you see all these things, recognize that the Ma’aseyah is near, at the door. Truly, I say to you, this generation will not pass away until all these things take place.” (Mattanyah / Yah’s Gift / Matthew 24:33-34)

The prophet Mykyah, whose name is a compound of “ma – who is like,” “ky – because” and Yah, meaning “Because Who is Like Yah,” concluded his dual advent announcement with these glorious thoughts:

“He will present himself, stand upright, causing others to rise (‘amad – take a stand focusing on the presentation of a gift and service, be upright, establish, arise, remain, and endure), and He will shepherd (ra’ah – associate with, befriend, teach, nourish, and protect) in the steadfast might and victorious power (‘oz – the personal, physical and material presence or condition needed to do whatever is intended and necessary) of Yahowah. In the majesty and excellence of Yahowah’s name, their God (‘elohym). And they will meet, be restored and live (yashab – come near, dwell, remain, and be renewed) at that time (‘atah – now, a point in time simultaneous with that which has preceded it in the narration, a sequential, related, and rational conclusion) because He has grown to be magnified and praised, able to do great things (gadal – come to be exalted and having a high status, enabling nurturing, growth, and a great harvest, triumphantly achieving the goal) to the end (‘ephec – ceasing and finality or extreme boundary) of the earth. This One (zeh) was, is, and will be (hayah) our blessing of peace (salowm – our restoration and redemption).” (Mykyah / Because Who is Like Yah / Micah 5:4)

An alternative meaning for ra’ah is “to be the best man, an attendant at a wedding who is the best friend.” Both renderings are appropriate. Yahowsha’ is Yahowah’s “best man” and our “closest friend,” because He is the one who officiates at the wedding ceremony in which we are married into God’s eternal family. Yahowsha’ is also our Shepherd, guiding us, nurturing us, and protecting us, ultimately saving us from predators who desire our premature death.

Two youthful Ma’aseyah prophecies are found in Yirmayah and Howsha. One speaks of Herod’s attempts to rid himself of the future king by annihilating babes in the area of Bethlehem. The prophet begins: “Hear the word of Yahowah, O nations and declare on the coastlands far, far away. He who scattered Israel will gather them and keep them as a shepherd keeps his flock for Yahowah has ransomed Ya’aqob, redeeming him.”

The Savior speaks of “Zion shouting for joy, being radiant over the bounty of Yahowah, over grain (saved souls), new wine (the universal symbol of blood atonement) and oil (symbolic of anointing, of the Spirit and Yahowah’s Light).”

Of these things, Yahowah says “their life shall be like a watered garden, and the virgin shall rejoice in dance, young and old men together, for I will turn their mourning into joy and will comfort them.” (Yirmayah / Rise Up to Yah / Jeremiah 31:10-13)

In this context of virgins and renewed togetherness, of the radiant bounty of Yahowah leading to salvation, of new wine and anointing oil, we discover: “Thus says Yahowah, ‘A voice is heard in Ramah, lamentation and bitter weeping. Rachel is crying for her children because they are no more…and yet there is hope for the future.” (Yirmayah / Rise Up to Yah / Jeremiah 31:15-17)

The children were no more because Herod murdered them. Told of the Ma’aseyah’s birth, the king tried to eliminate the competition, slaying every male child in Bethlehem. But he did not extinguish hope because Mary and Joseph took the young Ma’aseyah to Egypt.

Howsha’ 11:1 “When Yisra’el was a youth I loved him. And out of Egypt I called My Son.” Once was not enough. There would be two Passovers, not one. The first “calling out” was but a dress rehearsal for the second.

We are told that “the way” of “a Galilean” will restore Yisra’el, transforming her from insignificant to significant. “Indeed (ky), there will no longer be darkness or gloom (lo’ muw’aph – no more blind flying to and fro) for those who (la ‘asher) were oppressed (muwtsaq –were constrained and restricted, experiencing hardship and distress, cast out and vexed), for those as in the former time when (la ka ha ri’shyth ‘eth) He [Yahowah] receded from, disdainfully humbling (qalal – He slighted, trifled with, and showed no interest in, even disdained and despised) the land (‘erets) of Zabuwluwn (Zabuwluwn – north-central Yisra’el; from zabal, meaning to dwell with honor and dignity (tenth son of Ya’aqob through Leah)) and the land (wa ‘erets) of Naphtaly (Naphtaly – northeastern Yisra’el; from pathal, meaning to twist and be twisted, crafty and cunning (second son of Ya’aqob through his concubine Bilhah)).

But later, in a subsequent time (wa ha ‘acharown – in the end, in the future, and pertaining to the last period in time) He [Yahowah] will make them totally worthy (kabed – significant, seriously considered, completely distinguished, and honored) by way (derek – by the path) of the Sea (ha yam) beyond and passing over (‘eber – across from and on the other side of; from ‘abar – to pass over) the Yarden (ha Yarden – the Jordan; the source of the instruction and teaching regarding the descent; from yarah – the place from which direction and guidance flow and yarad – to descend and come down), Galyl (Galyl – Galilee; from galal – to roll away (located at the southeastern border of Naphtaly)) of the Gentiles (ha Gowym – people from different races and places).” (Yasha’yahuw / Salvation is from Yah / Isaiah 8:23 / 9:1)

There are many profound truths in this passage worth examining. “Darkness and gloom” are the result of “receding” from God and separating oneself from Him. Likewise, to be forsaken or damned is to die in darkness.

Human oppression thrives under these conditions, especially when Yahowah “loses interest” in us, or worse, comes to “despise” us. To live with Yahowah is liberty but to dwell with Satan is submission.

The natural vine that is Yisra’el is comprised of twelve brothers. By listing two of them in this passage, Yahowah is distinguishing between light and darkness, relationship and separation. People are either zabal, “dwelling in honor and dignity,” or pathal, “twisting” revelation and “wrestling” with the Devil.

The contrast between kabed, “being weighty and significant, and qalal, “being slighted and seen as insignificant, of little account,” lies at the heart of the Second of Seven Instructions. Since the concept was important enough for Yahowah to etch in stone, it warrants our review.

The Second Instruction begins “You should choose to carefully consider, view as worthy, enormously valuable, and significant (kabed – I want you of your own volition to elect to respect and honor, and to perceive as awesomely impressive, intensely relevant, extremely great, and massively important, even glorious so as to influence and engage (written in the piel stem revealing that our Heavenly Father and Spiritual Mother are influenced by and respond to our perceptions of them, and in the imperative mood which expresses either a command, an intent, or an exhortation which is subject to volition)) accordingly the symbolism of (‘eth – that which is represented by) your Father (‘ab – biological, adoptive, or heavenly father) and (wa) that which is represented by your (‘eth – the symbolic nature of your) Mother (‘em – biological, adoptive, or spiritual mother) for the purpose of (le’ma’an – for the intent of) continuously lengthening (‘arak – choosing of your own volition to constantly elongating and always prolonging, growing and continuing (written in the hiphil stem, imperfect conjugation, and paragogic nun ending)) your days (yowm) within and upon the Almighty’s (‘al) land (‘adamah – ground; from ‘adam, the name of the first man created in God’s image with a nesamah – conscience) which relationally and as a blessing (‘asher) Yahowah (efei), your God (‘elohym), has actually given to you (natan la – has literally produced, provided, and genuinely bestowed freely to you as a gift (qal participle)).” (Shemowth / Names / Exodus 20:12)

There is only one way to prolong one’s life in Adam’s world, and that is through the redemptive gift bestowed by our Heavenly Father and the protective and cleansing gift of renewal provided by our Spiritual Mother, the Set-Apart Spirit. When we take them seriously, when we come to appreciate the role our Heavenly Father and Spiritual Mother play in the Covenant family, we endure continuously. The lesson here is spiritual, not mundane.

Interestingly, kabed (כָבֵד) – “heavy, weighty, and significant,” kobed (כָבֵד) – “great, powerful, and mighty,” and kabowd (כָבוֹד) – “the glorious presence and the manifestation of power,” are all from the same root and look virtually identical in the original Hebrew text. They are distinguished principally by their vowel pointing, something that occurred in the 11^th century. Since our earthy parents are seldom “great, powerful, or mighty,” and never “glorious,” it’s apparent Yahowah is speaking of Himself and His Spirit as the “glorious presence and manifestation of power” in the Instruction. They are our Spiritual Mother and Father. And they alone are capable of prolonging our days.

As an additional confirmation, ‘em–mother is first used in Genesis 3:20: “’Adam called his wife’s name Chawah (chawah (חָוָה) – one who makes the renewal of life known; to proclaim, declare, and demonstrate life; from chayah (חָיָה), the restoration and renewal of life, the means to sustain and preserve life, to save life, and to live forever) because truly (ky – surely and indeed) she exists as (hayah) the mother (‘em) of all who live (chay – those who are revived and who are alive, are nourished and enjoy a prosperous, bountiful life, those who exist).” The Set-Apart Spirit is the “significance” of ‘em for She is our Spiritual “Mother,” the one responsible for our spiritual renewal, restoration, and eternal life. If we want to be renewed, we must take Her seriously.

In his prophecy on the “way” of the “Galilean,” Isaiah used ‘acharown to establish the timeline. It confirms that the restoration and renewal of Yisra’el won’t occur until “the last period in time.” In fact, transformation will not occur until the last five days of the last year of mankind’s last millennia—oh so appropriately on the Day of Atonement in 2033, forty Jubilees from the only “Passover” that actually mattered. In perspective, five days as a slice of 6,000 years is just 0.000002. As a fraction of a day, it represents two tenths of a second. That’s cutting it a little close.

“The Way” which Isaiah is referring to is evocative of what those redeemed by the Galilean Yahowsha’ first called themselves. It is what we should be calling ourselves. Yahowsha’ said: “I Am the way, the truth and the life. No one comes to the Father except through Me.” There is but one way to God and that is through God. Thankfully, Yisra’el will finally come to understand this profound truth, and finally come to rely upon Passover.

When that happens, we Gentiles will be out of the witness business. We will be replaced by the original chosen people. But as we shall soon discover, we will be absolutely giddy about it.

Let’s finish Yasha’yah’s revelation. He tells us that to live without God’s light is to walk in the shadow of death. “People (‘am – a family or kin, a nation) walking (halak – going about, living and existing) in darkness and obscurity (hosek – blackness, the exclusion of light) shall see (ra’ah – look at, inspect, observe, perceive and consider; pay attention to, discern and distinguish) a great (gadowl – large in magnitude and extent, intense, important and distinguished) light (‘owr). Those who reside in the land (‘erets) of the shadow of death (tsalmaweth – death’s shadow) shall see the light shine, enlightening them (nagah – the physical presence of light will make itself known to them). The Gentile nations (Goy) shall increase in authority, become many, growing (ragah) in gladness and joy (simchah – happy as a result of being lifted up), rejoicing in freedom and gladness (samach) in His presence (paneh), taking great pleasure (samach) at the harvest (qatsyr – the reaping and the reaper).” (Yasha’yahuw / Salvation is from Yah / Isaiah 9:2-3)

As we shall discover in the next chapter when we examine Ezekiel’s vision of heaven, Yahowsha’ is radiant in His eternal form. This verse seems to indicate that He will retain this “physical presence of light” when He returns in power and glory at the end of the Tribulation.

This “harvest of rejoicing” Isaiah is speaking of, is the reaping of souls who will populate the millennial paradise on earth that follows seven years of misery. The Reaper is our God, Yahowah, and the Great Light, is Yahowsha’ – Imanuw’el.

LE: YY 05-25-12

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Yada Yah 

Was Writen by Craig of

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