While the Son of God was not, and could not, be born on this or any other day, the human manifestation and corporeal representation of God would enter the world of men as a child. And that is why the child was born and the Son was given.

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

While the Son of God was not, and could not, be born on this or any other day, the human manifestation and corporeal representation of God would enter the world of men as a child. And that is why the child was born and the Son was given. Therefore, in the opening clause the Hebrew reads: “yeled – a boy child” “yalad – he is born, he is begotten as a baby with demonstrated lineage.” So while we can wisely celebrate God honoring His promise, we cannot celebrate the birth of God without appearing foolish.

Further, based upon the amplified definition of “yalad – he is begotten as a baby with a demonstrated lineage,” we know that for the prophecy to be accurate, the Ma’aseyah must have already come and gone because it is now impossible for a Yahuwdy to prove their genealogy. Jew’s can’t attribute lineage to Judah, much less David. Had the Ma’aseyah’s arrival not been prior to 70 CE when the Romans burned the scribes’ meticulous genealogical records, Matthew and Luke would not have been able to trace Yahowsha’s ancestry. By design, the documentation was available at the time of their writing. (As an interesting aside, an Israeli group recently did DNA testing in hopes of finding a descendant of Dowd / David who might qualify for the Ma’aseyah. Of issue, however, is that they don’t have Dowd’s body, so validating such a claim remains impossible.) And second, the Ma’aseyah had to arrive when He did. Otherwise He would have violated Dany’el’s Passover 33CE “cut off” date and would have rendered all genealogical prophecies moot.

In this opening salvo we confront an important reality. According to Yahowah, and in complete contradiction to Rabbinical Judaism, God’s representative, His Son, can take on human form. This is the corporeal manifestation of Yahowah.

By combining the first and second stanzas of this poetic prediction, we are reminded that Yahowsha’ was promised to arrive “on our behalf,” and for “us to approach” God, signifying that He is coming for our benefit and that He will live in our midst. Further, these statements provide an essential glimpse into the nature of Yahowsha’. The Hebrew word for “Son” is ben. It is derived from banah, which means “the builder of the family name, the one who repairs.” Yahowsha’ came in Yahowah’s name. He built the bridge from our oppressive world to His perfect realm by repairing the damage we had done to ourselves through rebelling against God and suppressing humankind.

Ben means “son in the figurative or literal sense of the relationship.” But since the literal use of the word “son” is literally senseless in the context of God, as it would make Yahowsha’ a second-generation deity, we can be confident that Yahowah used son in the figurative sense.

And since these words were inscribed 2,700 years ago, it would make sense to consider son in the context of the time the term was rendered. Back then a son represented his father. When he traveled, he arrived with his father’s authority. A son was almost always about his father’s work, employed in the same business. He was known, and he was called by his father’s name. In this case, Yahowsha’ ben Yahowah. This is how Yasha’yah’s contemporaries would have viewed ben, and thus how we should consider “son” when used in reference to the Ma’aseyah—the Implement of Yah.

When we understand this reference from the perspective of the Author, everything fits. Yahowsha’ came in His Father’s name. He represented Yahowah and manifest His authority. And He was about His Father’s business—the task of revealing Himself to mankind and reconciling us to Him. He gave Himself to us so that we might be with Him.

Yahowah and Yahowsha’ are related because Yahowsha’ is the human manifestation of Yahowah—God’s earthly representative. This concept was affirmed by Strong’s Concordance when revealed that ben signifies “a quality or condition:” the essence of a manifestation.

According to the Hebrew text, God’s Son is “a gift.” Speaking to lost souls, He said: “a Son, He is given to us.” “Given” is from natan, meaning: “bestowed as a gift, entrusted and granted.” This natan / gift observed, and thus fulfilled, the Miqra’ey of Passover, Unleavened Bread, and FirstFruits.

Natan also encapsulates the nature of God’s gift. His “Son” will be “delivered up, handed over, and allowed to pay.” He will “be afflicted” as an “appropriation,” “injured and left hanging” to “requite us, paying the price to make us suitable.” It is what Dany’el meant when he said the Ma’aseyah “will be cut off but not for Himself.” In the 53^rd chapter of this scroll, Yasha’yahuw will amplify the nature and mission of Yah’s gift—thereby depicting the means to our salvation. We will also consider it in conjunction with Dowd’s vivid discourse on the crucifixion of the Pesach Lamb in the 22^nd Mizmowr / Psalm.

The prophet Yasha’yahuw told us something remarkable about this “child born to us,” this “Son given to us.” He will carry the full authorization of God.

“And (wa) supreme authority (misrah – sovereignty and the power to contend with everything, perseverance and persistence) was, is, and always will be (hayah – exists) on (‘al) His shoulder (shakem).” (Yasha’yahuw / Salvation is from Yah / Isaiah 9:6)

The operative word here is hayah—past, present, and future existence. It tells us that the Son’s sovereignty, like the Father’s, was, is, and forever will be. The verb hayah lies at the heart of Yahowah’s name, explaining the essence of God and thus the Son.

Rabbinical Judaism’s two most fundamental errors are exposed indirectly through hayah. First, God has a name, one whose root, hayah, explains how to pronounce it while answering man’s most fundamental question: Yahowah exists! Yahowah reveals: I Was, I Am, and I Will Be. In this regard, Yahowsha’, also derived from hayah, is more than just a name. It is the answer to man’s next most fundamental question: How does Yahowah Save?

Second, hayah tells us that Yahowsha’ was, is, and will be. Thanks to rabbinical denials and deceptions, Jews are waiting for a Ma’aseyah who has already been here, not understanding that He also will be among us. Yahowsha’, the diminished human manifestation of Yahowah walked in the Garden with Adam. He talked and ate with Abraham. Ya’aqob became Yisra’el in His presence. Moseh and the elders received the Towrah from Him on Mount Horeb. Samuel engaged with Him around the Ark of the Covenant in Shiloh. Although He did not visit Earth on this occasion, Ezekiel saw Him as a vision of light, radiating above His throne. On the Miqra’ of Sukah, most especially Tabernacles in 2 BCE, the Son was given to us. His soul returned on the Called-Out Assembly of FirstFruits in 33 CE after having fulfilled the obligations of Passover and Unleavened Bread. And He will exist in our presence again on the Day of Reconciliations 2033 CE, the next Yowbel year, ushering in the Millennial Sabbath with His final and seventh corporeal manifestation. All of these truths are imbedded in hayah.

Sakem, or shoulder, is majestic in its own way. The term relates to “that portion of human anatomy designed to carry a burden.” That’s important because sakem also means “to repeatedly consent to carry a load of trouble, raising it up early in the morning.” Yahowsha’ willingly consented to shouldering our transgressions, to bearing our burdens so we wouldn’t have to. The Son was “natan—delivered up, handed over, and allowed to pay.” He was “afflicted” as an “appropriation,” “injured and left hanging” to “pay the price necessary to make us suitable.” The Son is therefore as His name implies: Yahowah Saving us. His gift is life, perfection, adoption, empowerment, and enrichment. That makes the authority aspect of the verse the power to facilitate the Covenant’s blessings. It’s saying that the Son has been authorized to exercise absolute control when it comes to bearing our burdens, redeeming us, so that we might live. By choosing his words with precision, Yahowah was able to convey the principle attributes of His last two advents, hayah, existing as One.

Speaking of “One,” not one in a million people know the Father’s and the Son’s name – and more importantly, they have no appreciation for what these names mean. And yet it is Yahowah’s name that we must summon if we want to enter His presence, and it is Yahowsha’s name which explains how that is achieved.

For those seeking such explanations, you are in the midst of one of Yahowah’s most enlightening prophetic pronouncements. And now that He has introduced the manifestation of His Great Light, our subsequent inheritance, and His intolerance of human religious, political, economic, and military institutions, and in the context of a child being born and a Son being given, we are told something remarkable about His “shem – name” and how He will be will “qara’ – be summoned and met.”

Especially interesting, the first moniker – pale’ ya’ats – is not only comprised of a verb and a noun, in English bible translations the noun is changed to an adjective and the verb is almost always rendered as if it were a noun. And thus pale’ yar’ats is grammatically convoluted to become: “Wonderful Counselor.” At issue here is that pale’ is a common, singular, masculine, absolute noun, depicting “a wonder, a marvel, and a miracle.” It is from the verb, pala’, meaning “to be wonderful, to be marvelous, and to be extraordinary, to be set apart by way of distinguishing acts.”

Next, turning to the second aspect of this moniker, in ya’ats we discover a verb whose primarily communicates the “act of deliberating so as to conceive a plan and then engage in the process, determined to see it through.” Ya’ats is about “deciding upon a specific strategy” and then “advising people about it, consulting and conferring with them so that they understand what’s happening and can respond appropriately.” And as a result, ya’ats can be extrapolated to covey: “providing advice and counsel on a predetermined plan to illicit an intended response.” As such, the verb ya’ats (to plan and advise) is acting upon and modifying the noun pale’ (an extraordinary thing or miracle).

“And (wa) His name (shem – His personal and proper designation, status, mark, renown, brand, and authority) is called out, summoned, and read aloud (qara’ – was invited and met with, was proclaimed and recited): the planning, execution, and advice are extraordinary (pale’ ya’ats  – a wonderful decision, marvelous purpose, and amazing act which is according to an astounding and miraculous plan surpassing all expectations to deliberately perform as promised, serving to provide outstanding advice and counsel which is intended to guide us and resolve a matter satisfactorily),…” (Yasha’yahuw / Salvation is from Yah / Isaiah 9:6)

If I were asked to state the single most impressive aspect of Yahowah’s message, this would be it. While it does not flow off the tongue as effortlessly as the grammatically invalid, “Wonderful Counselor,” the plan Yah conceived and executed on our behalf, the means He deployed to guide us to it, and His counsel, encouraging us to respond to it, comprise the most wonderful and marvelous, extraordinary and miraculous acts known to man. God conceived the Covenant relationship, articulated its terms and blessings, and then engaged to make our participation possible. This is the story of the Towrah. It is the work of Yahowsha’.

Also, speaking of the Planner and His Wonderful Plan, the primary definition of ya’ats isn’t “Counselor” as English Bibles are wont to render it. Further, ya’ats as a verb was scribed in the participle form. This means that the most inert ya’ats can be conveyed is as a verbal adjective, and thus actively modify a noun. That noun is of course the “miracle” of our reconciliation.

While I’ve already mentioned this, it bears repeating. The root of “pele’ – a wonder and a miracle,” is pala’, giving us a clearer depiction of the Counselor’s role. Pala’ means “separate and distinguished.” Pala’ denotes something “wonderful that allows us to arise and accomplish miracles.” As such, the Counselor is the Spirit of God within us, nurturing us, healing us, comforting us, communing with us, advising us, enlightening and teaching us, clothing us, protecting us, empowering us, and purifying us so that we will rise. It’s a big job and She does it wonderfully.

Qara’, translated here “is called out, summoned, and read aloud,” was scribed in the imperfect waw consecutive in the Masoretic Text. This is the closest thing, scholars say, that Hebrew has to “past tense.” And yet, before we jump on their bandwagon, recognize that the distinguishing aspect of the imperfect conjugation is that it presents an ongoing rather than completed action, negating the time-constraining aspects of their supposition. Moreover, this was a prophetic prediction, revealing something that would occur in the future, not the past. It was written 2700 years ago and still has not materialized. Most people today don’t know Yahowsha’s name, much less understand that His “planning, execution, and advice are extraordinary.”

That said, I opted not to comply with the usual convention here because the Dead Sea Scroll rendition of this passage simply presents “qara’ – is called out, summoned, and read aloud” in the imperfect conjugation, indicating that the Son who would be given is very much alive circa 700 BCE. He simply is. Therefore, limiting this realization to either the past or the future tense, “was or will be,” is errant, and designed to negate the idea that Yahowsha’ is an eternal manifestation of Yahowah, unconstrained by time.

Moreover, His redemptive advent was not His first visit, nor will it be His last. Adam, Abraham, Ya’aqob, Moseh, and Shamow’el all met with a diminished manifestation of God in human form. So did the Disciples and thousands of others in Yisra’el. So if you are an Yisra’elite, you need to know that Masoretes routinely copyedited Yahowah’s Scripture to serve their religious agenda. Their authority was based upon denying the Ma’aseyah’s existence, especially Yahowsha’s Passover and Unleavened Bread sacrifices. These Medieval rabbis would stop at nothing, including purposely changing God’s Word, to deceive their brethren. Don’t let them fool you.

That said, using the past tense isn’t incorrect, just incomplete. And it requires us to do some out of the box thinking. While Yahowah’s plan has imperfect, and thus ongoing, consequences, since He has already accomplished everything required to enable it, even though some aspects of His plan and our collective response will materialize in our future, His promise is so certain, I understand why He could have spoken of these things as if they had already occurred if He had chosen to do so.

The manifestation of Yahowah with us today is the Qodesh / Set-Apart Ruwach / Spirit. She is our “Counselor”—the one who advises and enlightens us, helping us better understand Yahowah’s Towrah Teaching. So She is the one who nurtures us on God’s Word, preparing us to properly respond to the Covenant and more effectively present God’s healing and beneficial message. And while that’s all true, pale’ is masculine, thereby affirming something Yahowsha’ told His Disciples. He said that they would recognize the Counselor because they knew Him. So while the Spirit represents the maternal aspect of Yahowah’s nature, since She is part of God just like the Son, and since this prophecy pertains to the Son, a masculine noun is appropriate.

Also be aware, once the problem of sin was resolved by Yahowsha’s fulfillment of Pesach and Matsah, our association with the Set-Apart Spirit was facilitated on the Miqra’ey of Shabuwa, Taruw’ah, and Kippurym. This passage presents a list of things, a blend of job descriptions and titles, attributable to God’s involvement with humankind. So since God is one, we should view His plan, message, and manifestations as a unified whole.

To more fully appreciate these characteristics Yahowah is associating with the Son, saying that His planning, purpose, miraculous acts, and message are extraordinary, providing wonderful counsel, we have to return to sources we have previously reviewed. In the 11^th chapter, through Yasha’yah, Yahowah was especially expressive in describing the unity of purpose between Son and Spirit.

“And (wa) He shall come forth (yatsa’ – He [speaking of Yahowsha’, the Son] will be extended, descend, and serve), a branch (choter) out of (min) the trunk (geza’ – the root) of Yshay (Yshay – transliterated Jesse; from yesh, meaning to bring into existence in a substantive way) and (wa) a shoot (netser – a living stem; from natsar, meaning to observe and save, to watch over and guard from danger, to keep close, to protect and preserve by way of a relationship) from (min) His root source (sheresh – His established family line and permanent base). He will always and genuinely be fruitful and flourish (parah – He will be abundantly, literally, and consistently productive, producing offspring for an abundant harvest (qal stem (denoting an actual relationship) and imperfect conjugation (conveying continuous and unfolding benefits).

And (wa) She shall rest on Him (nuwach ‘al – She, as the Almighty, shall totally provide His power and totally restore His energy through an actual, favorable, and genuine, mutually agreeable, alliance (qal (conveying the genuine nature of a relationship) perfect (depicting an action with is total and complete) consecutive (denoting desire))), the Spirit (ruwach – the breath of God; God’s vivacity (long life), vigor (strength, health, and growth), and disposition (character and personality); divine power and influence; from ruwach, that which is perceived, accepted, and provides relief (a feminine noun)) of Yahowah (efei), the Spirit of Comprehension (chakamah – providing the capacity to understand) and (wa) of Discernment (bynah – providing insights which lead to an appropriate response), the Spirit (ruwach) of Advice (‘esah – counsel regarding the purpose and plan) and (wa) of Empowerment (gabuwrah – awe-inspiring and incomparable strength and capability), the Spirit (ruwach) of Knowledge Leading to Understanding (da’at – information required to properly evaluate a relationship) and (wa) of Reverence and Respect for (yir’ah – appreciation for the awesome nature of)  Yahowah (efei).

And (wa) by (ba) a reverence and respect for (yir’ah) Yahowah’s (efei) Spiritual endeavors and results (ruwach – the spiritual actions and accomplishments (the verbal form of “ruwach – Spirit” which speaks of Her (ruwach is a feminine noun) exploits and achievements; scribed in the hiphil stem whereby Yah’s Spirit is shown acting upon Him (Yahowsha’) and as an infinitive construct, which as a verbal noun, combines the Spirit’s attributes with Her actions), and not by (wa lo’ la) the appearance (mar’eh – the sight, manifestation, or form) of His presence (‘ayn – of His visual form, by looking at Him), will He adjudicate (shaphat – He will decide to resolve issues, judge or defend, condemn or vindicate). And not by (wa lo’ la) listening to hearsay (‘ozen mishma’ – focusing upon what others say, listening to others, nor by giving credence to statements which don’t come directly from the source and which therefore cannot be verified) He will consistently speak and reason (yakach – He will always decide and continually plead and prove His case, He will convince, affirm, acquit, rebuke, correct, reprove, and/or convict).” (Yasha’yahuw / Salvation is from Yah / Isaiah 11:1-3)

We turned our attention to this passage to better appreciate the role the Spirit plays in advancing the acts of the Son, so that we would recognize why Yahowah said that people would come to be aware that Yahowsha’ is best understood when one accepts His advice regarding the plan He was advancing. But we were give far more than this.

We now know that Yahowsha’ was an extension of Yahowah, set apart from Him, and that He descended to serve us. He would be identified as the Ma’aseyah by way of the symbolism of the branch. He would be rooted in Yisra’el by way of Yshay, a Yahuwdy, in a most substantial way, which tells us that we should not uproot Him, placing Him into the context of a new testament, a new religion, a different people, or another place. He came to make our lives better, richer, and more abundant, helping us grow.

Beyond these insights, Yahowsha’s spiritual credentials would come by way of Yahowah’s Spirit. The Ruwach of the Almighty would empower Him and restore Him by way of a mutually agreeable and favorable relationship agreement – the Covenant.

And while that is enough information to sponsor thoughtful contemplation, Yah was get getting started. After stating (one) that the “Ruwach – Spirit” is Yahowah, God provides us with six additional attributes associated with the Ruwach so that we might appreciate Her purpose. These include: Comprehension and Discernment, Advice and Empowerment, Knowledge and Respect. The Spirit therefore enables us to understand the things associated with God, providing counsel which facilitates an incomparable reverence for Yah.

And make no mistake, coming to respect and revere Yahowah is the desired result of everything we are considering. This understanding is affirmed by the repetition of yir’ah, the second time in conjunction with ruwach, which on this occasion was scribed as a verb. And that is particularly insightful, because the “endeavors and results of the Spirit” represent the “pale’ ya’ats – the extraordinary planning, execution, and advice” of Yasha’yahuw 9:6. What may have seemed awkward, now makes perfect sense.

But more than this, in the 11^th chapter of Yasha’yahuw, Yahowah has taught us that it’s by associating the words and deeds of Yahowsha’ with His overall plan that we come to understand who Yahowsha’ is and what He accomplished. It isn’t by focusing upon His appearance, as Christians do all too commonly. Even more enlightening, we ought not base our salvation upon hearsay – upon what others have to say about Yahowsha’. So if your eyes are open, you know that Yahowah just told us not to listen to the likes of Paul.

If you want to understand the means Yahowah has provided to engage in a relationship with Him and to be saved by Him there is only one verifiable source to consider: His “towrah – teaching” as it is delineated throughout His Torah, Prophets, and Psalms. So while Yahowsha’s advice is reliable, it is only verifiable when He is citing Yahowah’s Word.

These things known, let’s consider something Yahowsha’ said before returning to the 9^th chapter of Yasha’yah. Yahowchanan records Him promising: “I will ask My Father to give you a Counselor to personally remain and dwell inside you eternally, the Spirit of Truth…. You know and recognize Her because She lives and exists in your immediate proximity; I shall exist, resting and remaining in you.” (Yahowchanan / Yah is Merciful / John 14:16-17) The Spirit that made Yahowsha’ the Son of Yahowah, making Him the “Qodesh Qodesh – Most Set Apart,” is the “Ruwach Qodesh – Set-Apart Spirit” of Yahowah, because both are “qodesh – set apart” from Yahowah. They are one, manifestations of the singular character and personality of God.

While we are on the subject of one God manifesting Himself within the context of the beyth/family beryth/relationship metaphor of Father, Mother, and Son, consider ‘echad.” In Dabarym / Deuteronomy 6:4 Yahowah declares: “Hear (shama’ – listen) Yisra’el (Yisra’el – individuals who engage and endure with God), Yahowah (efei), our God (‘elohym – plural of Almighty) was, is, and always will be (hayah) one (‘echad – singular, first, only, unique, and certain).”

Thankfully, as one would expect, Yahowah explained “one” within the context of the “beyth beryth – family relationship.” Scripture defines ‘echad with the very first use of the term. In Bare’syth / Genesis, Yahowah brought woman to man: “Therefore (ken), based upon (‘al) that which is right and correct (ken) man (‘ish) shall leave his father (‘ab) and his mother (‘em) and shall cling to (dabaq – cleave to and stay with, be joined together with) his woman who becomes his wife through the marriage union (‘ishah), existing as (hayah) one(‘echad) being (basar – body or creature).” (Bare’syth / Genesis 2:24) Since through the union of marriage, husband and wife become ‘echad/one body, and through that union become ‘echad/one flesh producing ‘echad/one family as father, mother, and child, we come to appreciate how Yahowah, our Heavenly Father, Spiritual Mother, and Son are ‘echad/One.

Returning to the 9^th chapter of Yasha’yahuw, we discover that many of Yahowsha’s most important attributes have now been established. He was born to us as a child, so that we might become children of God. He was given to us as a Gift, the Son who became Savior to redeem us. He was, is, and will be the One who has repeatedly consented to carry our load of trouble, shouldering our transgressions, and bearing our burdens so we don’t have to. In addition to being the Son of God, He became the human manifestation of Yahowah’s Plan and the home of the Set-Apart Spirit of God on Earth.

But that’s not all. This child, Son, Leader, Plan, Counselor, and Spirit shall also be called: “…Almighty (gibowr – powerful and prevailing, confirming and strengthening) God (‘el – mighty one), Eternal (‘ad – perpetual, continuous, and everlasting) Father (‘ab – head of the family), and the (ha – [extant in the DSS but not MT]) Leader (sar – chief sponsor with the power and authority to prevail, captain, commander, ruler, prince, and provider) of Reconciliation (shalowm – favor and salvation, health, peace, prosperity, safety, friendship, companionship, and relationship).’” (Yasha’yahuw / Salvation is from Yah / Isaiah 9:6)

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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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