The Yahuwdym were given the best job in the world. They were offered the inheritance of Yahowah, eternal life in the family of God.

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

The Yahuwdym were given the best job in the world. They were offered the inheritance of Yahowah, eternal life in the family of God. And yet they chose to rely upon the lifeless, arrogant, errant, and rebellious notions of men. Two thousand seven hundred years of suffering on earth has been their reward. But even that would be unsatisfactory for those who did the misleading. For corrupting Yahowah’s chosen people rabbis like Maimonides the Rambam will endure the greater and perpetual condemnation. Had he not been so arrogant, obstinate and stubborn, had he paused to humbly consider what Ezekiel had seen, had he listened to what Ezekiel reported, it wouldn’t have turned out that way.

Six centuries later, the apostle Yahowchanan would affirm Ezekiel’s testimony, witnessing to a similar experience. He would say of heaven: “At once I was in the Spirit and behold, a throne was there in heaven, with the One sitting on the throne. He who was sitting resembled a bluish-green translucent stone and one reddish in appearance. There was a rainbow round about and circling the throne, like an emerald to the eye… Twenty-four elders sat around the throne clothed in garments of dazzling light with golden crowns on their heads. From the throne proceeded flashes of lightning and sounds of thunder. And there were seven lamps of fire burning before the throne which are the seven Spirits of God. Before the throne there was as it were, a sea of glass like crystal and in the midst, surrounding the throne, living beings (zoon zoon – from zao, to live and be among the living, to be worthy of life, enduring with God).” (Revelation 4:2-6)

Yahowchanan continued to describe what he experienced using the same word pictures Ezekiel had painted. The attendants had four faces, that of a lion, calf, man and eagle. Each possessed multiple wings and eyes. The Apostle went on to say: “Praise Yahowah! Salvation, glory, and power belong to our God.” (Revelation 19:1) “I saw the heavens opened, and behold, brilliant light (luke – dazzling white light and shining white garments of light)…. His eyes are a flame of fire, and upon His head are many crowns…. He is clothed with a robe dipped in blood and His name is ‘The Word of God.’” (Revelation 19:11-13)

Yahowchanan would later add: “I heard a loud voice from the throne, saying, ‘Behold, the Tabernacle of Yahowah is among men, and He shall dwell among them, and they shall be His people.’” (Revelation 21:3)

Speaking of the New Jerusalem, Yahowchanan reported: “I saw no temple in it, for Yahowah Almighty and the Lamb are its Temple. And the city has no need of the sun or of the moon to shine upon it, for the radiant glory of God has illuminated it, and its Lamp is the Lamb. The nations shall walk by its light.” (Revelation 21:22-24) “And there shall no longer be any night. They shall not have need of the light of a lamp nor the light of the sun because Yahowah shall illuminate them. And they shall live forever, and ever.” (Revelation 22:5) Times and men changed; Heaven and God did not.

One of my favorite affirmations of Yahowsha’s brilliant nature is presented in Matthew and Mark. “Yahowsha’ took Shim’own, Ya’aqob, and Yahowchanan, and brought them up to a high mountain by themselves. And He was transfigured (metamorphoo – changed into another from, transformed, altering one’s essence and appearance) in their presence. His face shined (lampo – produced and emitted light) like the sun. His garments became (ginomai – existed as) dazzling and brilliant, radiant and gleaming, white (luekos) light (phos).” (Mattanyah / Yah’s Gift / Matthew 17:1-2) The portrait is eternally consistent. God is light. Yahowsha’ is God.

“And behold, Moseh and ‘El’yah (commonly transliterated Elijah, but meaning Yah is God) appeared (horao – and could be seen with our eyes, experienced and known), talking (sullaleo – communing) with Him…. While He was still speaking, a cloud composed of light and full of brilliant illumination (nephele photeinos) threw a shadow upon (episkiazo – overshadowed) Him, and lo, a voice from the cloud said (lego – affirmed, maintained, advised, and taught) on behalf of Him (eis – in reference to Him and within Him), ‘He is My dearly loved, esteemed, and worthy (agapetos) Son, with whom I Am pleased. Listen to (akouo – hear and understand, comprehend, teach and announce the news regarding) Him.’” (Mattanyah / Yah’s Gift / Matthew 17:3-5)

The reason the “cloud of light” “overshadowed” the One whose “face shone like the sun,” and whose “garments were dazzling, brilliant, radiant and gleaming light,” is because even transfigured, the more energized Yahowsha’ was still only a pale shadow of His natural and whole self—Yahowah. Yes, light is light, and Yahowsha’ is Yahowah, but without the full intensity. If Yahowah didn’t ratchet His energy level down when communing with us, we mortals would be incinerated in His presence.

Yahowsha’ said, “I Am the Light of the cosmos. He who follows Me shall not walk in darkness, but shall have the Light of Life.” (Yahowchanan / Yah is Merciful / John 8:12)

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Yasha’yahuw 42 tells us a great deal about the Ma’aseyah’s nature as well as His purpose. It is one the few places in Scripture where a nepesh-soul is attributed to Yahowah, as God is a ruwach-Spirit. Another is Psalm 22, a painful experience we’ll save for the next chapter.

As we shall soon discover, even Yahowah needs a soul if He is to live among men and reach out to them as a man. So let’s jump into the first of these prophecies which ascribe a nepesh-soul to the Creator of souls and see what we learn.

In context, Yasha’yah 42 is predictive of the Ma’aseyah. In fact, Yahowsha’ is quoted in Mattanyah / Matthew 12 reciting the first four verses, confirming that they were written of Him.

“Behold, here is (hen – look now at this present time and see, for surely this is) My servant (‘ebed – My associate and coworker). My support is continuously with Him (tamak ba – My hand is consistently upon Him, I genuinely uphold Him, and accept Him (qal imperfect)) – My Chosen One (bachyr – My Elect, the instrument of My desire, the extension of My preferred relationship).

My soul (nepesh – speaking of the unique consciousness of a living being) is pleased to make amends and provide restitution, facilitating fortuitous acceptance by having satisfied the punishment (ratsah – to provide favor and enable reconciliation by paying and satisfying the debt, thereby removing the penalty).

I have bestowed (natan – I have placed) My Spirit (ruwach) upon Him (‘al) so that (ken – forasmuch then reliably and justly) (from 1QIsa)) He will bring forth (yatsa’ – He will extend, spread, and disseminate) His means used to achieve justice and resolve disputes (mishpat – the basis upon which His judgment will be exercised and His sound decisions will be made (in 1QIsa suffixed in the third person masculine singular)) to (la) the people from different races and places (ha gowym).” (Yasha’yah / Salvation is from Yah / Isaiah 42:1)

This declaration is very similar to Yahowah’s statement during Yahowsha’s transfiguration. And that is because even God quotes Scripture.

In this passage, we learn that the Savior is Yahowah’s servant, His implement, the one who does His work. It is not unlike our hands and feet working for us. They are part of us, and designed by our Maker to serve us. So in a way we’ve returned to the “One Doing the Work of Yah” connotation resident in Ma’aseyah.

Hen tells us that there is a time certain when Yahowah will make Himself known, even visible. And “‘ebed – servant” serves as another affirmation that Yahowsha’s title is actually Ma’aseyah, meaning “the work of Yah.”

Tamak, meaning “to grasp hold of, making a physical attachment, and uphold,” validates the vocalization of ‘dn as ‘edon rather than ‘adon when applied to Yahowah’s relationship with the Ma’aseyah. Yahowah is the foundation which holds the upright pillar of the Tabernacle; He is the mechanism of attachment, or grasping hold, and the upright pole itself.

Here, tamak ba, were scribed in the qal imperfect, revealing the source of the Ma’aseyah’s success. He is “continuously upheld” and “actually supported” by Yahowah, who is speaking in first person throughout this passage. Yah is the source of His acceptance and ours. He is the reason Yahowsha’ stood up for us so that we could stand, upheld, by Him.

This means to resolve the issues which separate us from God was Yah’s choice—His preference. He decided that He would personally pay the price to redeem us, which is what we learn from “bachyr – the extension of My desire.” Further, bachyr, reveals that He was “selected based upon a special relationship and affection,” and thus is far more insightful than “chosen,” especially when applied to a people or a person. It conveys Yahowah’s mindset, purpose, and character.

The next phrase is essential to our understanding of how Yahowsha’: “ratsah – made us acceptable to Yahowah, pardoned our sins, restoring us to perfection so that we could be reconciled with God.” To accomplish this miracle, Yahowah who is Ruwach / Spirit, needed a nepesh / soul. Without a soul, Yahowah could not have manifest Himself in the form of a man because all animals, and that would include humans, have souls.

Also, without a physical body, Yahowah’s Servant Yahowsha’ could not have fulfilled Passover. On Pesach His body died, fulfilling the role of the Lamb. And without a soul, Yahowsha’ could not have been separated from Yahowah, enduring our penalty on Unleavened Bread. Similarly, without a Spirit, there would have been no celebration of FirstFruits when soul and Spirit were reunited.

Yahowah’s very name, I Am, I Was, and I Will Be, tells us that He is immortal. By definition, an immortal Spirit cannot die. But bodies can die and souls can be separated. Without one of these, Yahowah would not have been able to separate Himself from Yahowsha’ and thus pay the price required to redeem our sins. Our ransom required Yahowsha’s soul descending into She’owl, the place of separation, while His Spirit returned to Yahowah and His body lay in the tomb until it was destroyed that night.

Once again, by definition, Yahowah can’t go to the place of separation from God, but Yahowsha’s soul could and did. It is the price He paid to redeem us and pardon us, vindicating, restoring, and saving us.

There is a reason that Yahowah has a “nepesh – soul,” which is the Hebrew term for “animal consciousness.” For God to accept human form, for Him to set-apart and diminish some of His spiritual energy, and manifest Himself as a man, He has to have a soul.

But since Yahowah is “ruwach – spirit,” for His Chosen One to represent Him, His ruwach must “natan – be bestowed” upon His soul. This then tells us that the Ma’aseyah Yahowsha’ had a physical body in addition to God’s soul and spirit. While there is no Trinity, Yahowsha’, Himself, was triune.

The reason for this threefold nature is then explained using ratsah and mishpat. The “mishpat – means used to achieve justice and resolve disputes” requires Yahowah’s soul to “ratsah – provide restitution by personally satisfying the penalty, thereby facilitating our acceptance.” This occurred on the Mow’ed Miqra’ of Matsah when His soul went to the place of separation to accept the punishment we deserved. And since She’owl, the place of separation, is by definition the one place Yahowah’s Spirit cannot go, His “nepesh – soul” was sent there to “ratsah – make amends, and to satisfy the debt” otherwise required of our souls.

And in this way, the Ma’aseyah Yahowsha’, as Yahowah’s Servant, “yatsa’ – extended” the “mishpat – means used to achieve justice and resolve disputes” to the “gowym – people from every race and place.”

So it is fair to say, this was an especially revealing prophetic promise. The information required to explain Yahowsha’s nature, and to understand what He accomplished during the three most important days in human history, has been laid before our eyes.

As I have mentioned, a nepesh/soul alone was insufficient for Yahowsha’ to represent Yahowah. So for Yahowsha’ to be set-apart from Yahowah, for Yahowsha’ to be a diminished material manifestation of Yahowah, Yahowsha’ required Yahowah’s Ruwach / Spirit as well. That is why we read: “I have given and applied, bestowed and placed, set-apart and distributed, My Ruwach / Spirit upon Him.” The Spirit made Yahowsha’ Almighty God, ultimately making it possible for the Son to represent the Father.

As part of Yahowah, Yahowsha’ could be “yatsa’ – sent out” to us to “yatsa’ – bring forth” justice. He accomplished this by serving our sentence for us, His body dying in our stead, His soul being separated instead of us, all so that we wouldn’t have to be declared guilty, pay for our sins, and be separated from God. That is the very definition of “redeem.” It is what a Redeemer does. It is what Yahowsha’ did. It was His “plan,” and our “privilege,” the “prescription” for what ails us.

Restoration and renewal was for everyone. Yasha’yah wrote “Gowy,” not “Yahuwdah, Yahuwdym, or even Yisra’el.” Seven centuries before the deed was done, the proclamation had gone out. Yahowah’s Tabernacle was being enlarged; His family was being expanded. The door was wide open; the welcome mat was placed before it, and a huge sign was hung above. God’s family would include all people. Gentiles would be adopted with open arms.

The following verses predict how Yahowsha’ would act during his stay with us. It further affirms, that rather than being received as the human manifestation of God, He would not be respected by men. In fact, those He created wouldn’t even listen to Him. Therefore, Yasha’yahuw wrote:

“He will not speak loudly or cry out for help (lo’ tsa’aq – He will not summon assistance), and He will not be lifted up nor desired (lo’ nasa’ – He will not be respected or honored). And (wa) the sound of His voice (qowl) will not be heard (lo’ shama’ – will not be listened to) in the public places (ba ha chuwts – outside in the streets).” (Yasha’yah / Salvation is from Yah / Isaiah 42:2)

What I find particularly ironic in this regard is that Christians, who errantly boast that their religion was based upon the testimony of their “Lord Jesus Christ,” don’t actually listen to Him. They either ignore or reject most everything He had to say—especially regarding the enduring and saving nature of the Torah.

That said, this amplified rendering is considerably different than most English translations, none of which make much sense. Yahowsha’ did cry out during His crucifixion, but He never summoned people to assist Him. In fact, at every turn He overtly refused human help, fulfilling the prophecy.

Rather than say that He “will not raise His voice” a second and third time, as English translations are wont to communicate, we find three distinctly different meanings in the words themselves. As evidence of diverse concepts, the Hebrew word for negation, not, or nor, halo’, appears before tsa’aq/cry out, nasa’/exalt, and shama’/listen. If they represented similar thoughts one “not” would have been sufficient. Therefore nasa’, rather than indicating that He won’t raise His voice or listen, both of which Yahowsha’ actually did on many occasions, must mean that the Ma’aseyah won’t forgive Himself and thereby escape punishment. He will accept our transgressions and pay the price for them. Rather than honor Himself, He will honor us. Rather than desiring His life, He will aspire to save ours.

Lastly, Yahowsha’ routinely made His voice heard outside and in the streets. Communicating with us was half of His mission. But what He didn’t do was “listen to or regard” the political and religious leaders of the day.

The next verse is equally nonsensical in most English translations, as they have the Ma’aseyah “not breaking bruised reeds.” Since Scripture tells us that qaneh is “a standard of measure,” and that the Towrah is the standard upon which our responses are measured, I see the prophecy as being profound, rather than obtuse. So as we endeavor to translate this next prophetic revelation, we are required to examine every potential vocalization of each word, and then contemplate their symbolism in context with the work of the Ma’aseyah.

“The opposition to and the harassment associated with trying to break (ratsats – thestruggle crush (qal passive)) the branch, the standard, and the means to acquire and redeem (qaneh / qanah – that which is an extension from the foundation, the standard and the measure, and means to ransom someone; serving as metaphors for the Ma’aseyah, the Towrah, and the Miqra’ey) will not destroy Him (lo’ shabar – will not cripple Him or break Him, nor will they cause Him to cease).

And (wa) the healing and restoring (kehah – alleviating) flax (pishtah – the plant whose blue blossoms in the early spring signal the season to observe Pesach, Matsah, and Bikuwrym, while the fibers of the plant were used to make white linen garments and wicks for oil lamps; symbolic of the Spirit’s Garment of Light) He shall not quench or extinguish (lo’ kabah – He shall not snuff out or cease to be effective).

To and for those who trust and rely (la ‘emeth – on behalf of the trusting and reliant) He will bring forth (yasa’ – He will descend and serve by producing and extending) the means used to achieve justice and resolve disputes (mishpat – the basis upon which judgment will be exercised and sound decisions will be made).” (Yasha’yah / Salvation is from Yah / Isaiah 42:3)

God is not saying that the Towrah “diminishes,” but instead, that Yahowsha’ would be crushed for accepting our rejection of it. In that way, Yahowah could be faithful to His Word and be just, and yet still save us.

Again, the standard of measure throughout Scripture is the Towrah. But sadly Yah’s Teaching was repressed, relegated to a subservient role by rabbis because they preferred their Oral Law. And later the Torah was dismissed, replaced by Church doctrine. Therefore, without redemption, without the prescriptions in Yah’s Towrah, souls are ultimately “crushed and diminished to nothingness.” So we are being told that Yahowsha’ wouldn’t violate the Towrah, making Him perfect, and thus able to redeem us rather than Himself by His sacrifice.

Qaneh, or qanah, depending upon the application of diacritical markings, is translated “reed” in most all Christian bibles, even though that represents its tertiary definition. And yet its primary characterization as “branch,” represents Scripture’s most prevalent metaphor for the Ma’aseyah. This is because His genealogy followed the Dowd/David branch of the family tree which, once rooted in the Land, was initiated by Abraham, Sarah, and Yitschaq—the first family of the Covenant.

That is not to say that “reed” is irrelevant, however, only that “branch” is more telling. You see, Moseh, the implement Yahowah used to reveal His Towrah, was “masah – drawn out of” the reeds along the banks of the Nile in Egypt.

And speaking of the Towrah, qaneh also depicts “the standard, the unit of measure, and the scales of justice.” Each of these concepts serves as a symbol of the Towrah.

And if that were not enough, as part of its principle definition, qaneh is said to represent “an extension from the foundation or base.” This is precisely what ‘edon, “the upright pillar and the foundation,” represents.

Further, qaneh is sometimes rendered “bone” and “shoulder joint.” This too is prophetic because Yahowsha’s bones were not broken as He hung on Mowryah’s upright pole on Passover. And by His willingness to be punished in this way, He shouldered our burdens. Qaneh is even the “shaft of a lamp stand,” which is relevant because Yahowsha’ serves as a Light along the Way to God.

As we have learned, the verb form of most nouns often defines them. Written identically in the text, qanah is active. It means “to purchase or to acquire something or someone in exchange for a payment so as to redeem them.” This of course speaks to the means Yahowsha’ used to “mishpat – achieve justice by resolving the disputes” which once separated us from Yah.

Regardless as to how many of these connotations apply, qaneh is flanked by two verbs: ratsats and lo’ shabar. And so it is that we find religious and political individuals then and now “ratsats – in opposition to” the Towrah and the Ma’aseyah, “breaking” one while “opposing” the other. They wanted “to crush” Yahowsha’ and they “created all manner of hardships” for those who have chosen to observe Yah’s Instructions. But their animosity “lo’ shabar – did not destroy Him or break Him.” He continued without ceasing to complete the work Yahowah had assigned to Him.

As we well know, His work involved “kehah – healing and restoring” humankind. That being true, why do you suppose Yahowah associated kehah with “pishtah – flax,” and not with man?

I think the answer to that question lies in what flax represents. It was first used in Shemowth / Exodus, where the emergence of the plant’s blue flower in the early spring was used in conjunction with budding of barley to indicated when we are to observe Pesach, Matsah, and Bikuwrym – the means Yahowsha’ used to “kehah – heal and restore us.”

But more than this, the fibers of the “pishtah – flax” were used in two revealing ways: to make wicks for oil lamps and to weave linen garments. The plant is therefore symbolic of the Set-Apart Spirit’s Garment of Light which makes those who observe Pesach, Matsah, and Bikuwrym appear perfect in Yah’s eyes.

It is this light, and the influence of these days, that the Ma’aseyah Yahowsha’ “lo’ kabah – shall not quench or extinguish.” Indeed, that is precisely how He “mishpat – achieved justice and resolved the dispute” between humankind and God. Moreover, the means to benefit from this promise is “la ‘emeth – to trust and rely” upon the Ma’aseyah Yahowsha’s fulfillment of the Towrah’s promises.

So, while I cannot say for certain that Yahowah intended for us to see all of these remarkable symbols, I’m fairly certain that He did not say: “A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth,” as the King James Version published. But to be fair, I know Him, and Sir Francis Bacon’s associates did not.

The reason we turned to this passage is found in the following statement. “He will not become incapacitated or falter (lo’ kahah – He will not become disheartened, be restrained, or be disabled), and (wa) He will not always be oppressed or harassed (lo’ ratsats ‘ad – He will not struggle or be opposed forever). He will bring about (sym – cause, establish, direct, appoint, place, and preserve) the means to resolve disputes and achieve justice (mishpat – the basis upon which judgment will be exercised and sound decisions are made) in the land (ba ha ‘erets), and (wa) from whence (‘ay – from which and where) accordingly (la) they will inherit (yarash – come to receive and possess through an inheritance (1QIsa features yarash – inherit in place of yachal – to wait in the MT)) His Towrah (Towrah – His Torah Instruction and Teaching, His Source of Guidance and Direction; derived from: tow – His signed, written, and enduring, towrah – way of treating people, tuwr – giving us the means to explore, to seek, to find, and to choose, yarah – the source of instruction, teaching, guidance, and direction that flows from Him, which tuwb – provides answers to facilitate our restoration and return, even our response and reply to that which is towb – good, pleasing, beneficial, favorable, healing, and right, and that which causes us to be loved, to become acceptable, and to endure, tahowr and tohorah – purifying and cleansing us, thereby towr – providing us with the opportunity to change our attitude, thinking, and direction toward Him).” (Yasha’yah / Salvation is from Yah / Isaiah 42:4)

‘Ay is a particularly challenging term. Written Ayin Yowd, it is rendered as a noun and translated “isle, isles, or islands” thirty-five times. The second most popular rendering, and occurring on sixteen occasions, is “from whence, from which, and from where,” which is how I’ve translated it here. In my mind, it makes no sense whatsoever for “islands” to “yarash – inherit” anything, much less the Towrah. However, when we inherit Yah’s Towrah’s Guidance we receive Yah’s redemption and we are adopted into our Heavenly Father’s family, thereby making us entitled to an inheritance from Him. Not only does one flow from the other, the only way to inherit the Covenant is through the Towrah.

So, while there are two options regarding ‘ay, there is no mistaking the fact that the Great Isaiah Scroll, written in Yahuwdah/Judah, found in the caves above Qumran, and dating to the second century BCE, features “yarash – inherit,” while the Masoretic Text, authored one-thousand-three-hundred years later in Spain in the 11^th-century CE, deploys “yachal – to wait for.” Recognizing that the DSS witness is considerably older and closer to the source, and that the MT variation of “islands waiting” is senseless, how do you suppose the King James Version, the New American Standard Bible, the New International Version, and the New Living Translation rendered this verse? Did any of these publications refer to the Dead Sea Scrolls?

KJV: “He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law.” NASB: “He will not be disheartened or crushed Until He has established justice in the earth; And the coastlands will wait expectantly for His law.” NLT: “He will not falter or lose heart until justice prevails throughout the earth. Even distant lands beyond the sea will wait for his instruction.” And the NIV: “He will not falter or be discouraged till he establishes justice on earth. In his law the islands will put their hope.”

Of course, you and I know that Towrah does not mean “law.” But, and this is relevant, since the “His” in this passage is addressing Yahowsha’, if it was “His Law,” this means that He did not replace His Law with Grace. And this means that Paul lied and that Christians are wrong. Recognizing this vulnerability, after what can only be called a reckless and undisciplined rendering, the NLT translated towrah, a singular noun and title, “instructions.”

But in actuality, it does not matter. Yahowsha’s Towrah and His Instruction are indistinguishable. And when it comes to His Directions, God will not tolerate a rival or any alterations. The one and only Towrah provides the lone means to participate in the Covenant and to be saved by God.

As we contemplate the full meaning of this prophetic passage, we can celebrate the fact that Yahowsha’ was, is, and forever will be the Light of the world and the Light of life. This was reinforced in Yasha’yah’s / Isaiah’s 9^th chapter, which noted that nothing will ever diminish His power, authority, or ability to restore our broken lives. When it came to accepting our blows upon His back, and our nails in His wrists and feet, He did not falter. Fulfilling the prophecy, His shin bones were not broken as He hung upon Mowryah’s pole. The secondary meaning of ratsats applies as well. Yahowsha’ did not oppress; He never burdened anyone by abusing His power or authority.

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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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