What Yasha\u2019yahuw wrote next provides a prophetic peek at what the apostle Yahowchanan would write in the opening stanza of his eyewitness account regarding Yahowsha\u2019.<\/p>\n
\u201cAnd <\/strong>(wa<\/em>) Yahowah <\/strong>(efei) dispatched, sending out <\/strong>(shalach <\/em>\u2013 reached out to send) the Word <\/strong>(dabar<\/em>) to Ya\u2019aqob <\/strong>(Ya\u2019aqob<\/em> \u2013 one who digs in his heels, Israel\u2019s patriarch who became Yisra\u2019el and gave birth to Yahuwdah)\u2026\u201d<\/strong><\/p>\n This is one of many places in the Towrah, Prophets, and Psalms where the human manifestation of Yahowah is called the \u201cdabar<\/em> \u2013 Word.\u201d In this way it serves as the basis of Yahowchanan\u2019s: \u201cIn the beginning was the Word, the Word was with God, and the Word was God\u2026and the Word became flesh and tabernacled among us.\u201d<\/p>\n In this passage, we find that the Medieval Masoretes struck again. Your bible probably says \u201cAnd the Lord\/\u2019adonay <\/em>sent the word to Jacob.\u201d While Satan surely did that very thing through the rabbis, God did not say \u201cLord.\u201d He asked Yasha\u2019yahuw to write: \u201cAnd Yahowah sent the Word to Ya\u2019aqob.\u201d This error represents one of 132 times in which religious Jews actually erased God\u2019s name and replaced it with Lord \/ Ba\u2019al\u2019s designation. Rather than writing the Devil\u2019s title above God\u2019s name, as they did elsewhere 6,868 times, this was a blatant substitution. Yahowah was erased and \u2018adonay<\/em> was scribbled into the Scriptural text. And since most of the substitutions are found in passages like this one, we know that the rabbinical deception was deliberate.<\/p>\n Thankfully, a Bedouin boy stumbled into the Qumran cave in 1947 and unwittingly uncovered twenty-one Isaiah manuscripts (along with 27 Psalms scrolls and 30 from Deuteronomy). The editors of the Dead Sea Scroll Bible <\/em>wrote: \u201cThese scrolls (most notably 1QIsa) contain hundreds of highly instructive variants from the traditional Masoretic Hebrew text\u2014variants that teach us much about the late stages of the history of the book\u2019s composition and provide many improved readings.\u201d Simply stated, the Masoretes became plagiarizers and copyeditors, changing the Word of God while claiming credit for themselves.<\/p>\n Sadly, those Yahuwdym who witnessed the \u201cWord made flesh\u201d were not of like mind. According to Yashayah \/ Yah Saves \/ Isaiah\u2019s prophecy and subsequent history, many Yahuwdym rejected their Ma\u2019aseyah. Speaking of \u2018Yshayah\u2019el, the prophet wrote: \u201c\u2026and <\/strong>(wa<\/em>) He will elect to be neglected, cut down, and fall <\/strong>(naphal \u2013 be cast down) in <\/strong>(ba<\/em>) Yisra\u2019el <\/strong>(Yiwra\u2019el<\/em>).\u201d <\/strong>(Yasha\u2019yahuw \/ Salvation is from Yah \/ Isaiah 9:8) Of this, Dany\u2019el would later write: \u201cMa\u2019aseyah would be cut off, but not for Himself.\u201d<\/p>\n The revelations contained in the 9th<\/sup> chapter of Yashayah \/ Yah Saves are among the most significant prophecies in the Tanakh. They confirm that Almighty God will become a man, be born into our world as a child, as a son, and as a physical heir to the throne of Dowd. Only one man met these Scriptural criteria. Yahowsha\u2019 has never had any credible rivals.<\/p>\n \u2018Yshayah\u2019el arrived right on time, in the place where it was predicted He would be born. He came in His Father\u2019s name, in the line of Abraham, Ya\u2019aqob, and Dowd, going where it was predicted He would go. And then He sacrificed Himself in His city, on His Mountain, for His people, confirming His Scripture, so that we might live.<\/p>\n efei<\/p>\n The prophet Ezekiel and the apostle John are the only men to have seen Yahowah and Yahowsha\u2019 in heaven and to have reported back to us what they saw. Ezekiel set the scene:<\/p>\n \u201cThe heavens<\/strong> (shamaym<\/em> \u2013 abode of God) were opened up and I saw <\/strong>(ra\u2019ah<\/em> \u2013 looked at, inspected, and observed) visions<\/strong> (mar\u2019ah <\/em>\u2013 supernatural revelations designed to communicate visually and verbally) of God<\/strong> (\u2018elohym<\/em>)\u2026.<\/strong> The Word <\/strong>(dabar<\/em>) of Yahowah <\/strong>(efei) was manifest, came to, and existed with <\/strong>(\u2018ehayah<\/em>) Ezekiel<\/strong> (Yachezq\u2019el<\/em> \u2013 from chazaq<\/em>, to be restored, to be strong and prevail with \u2018el<\/em>\/God), a priest and minister <\/strong>(kohen<\/em>) in the land of the<\/strong> Chaldeans<\/strong> (Kasdim<\/em> \u2013 a synonym for Babylonia meaning astrologers, fortune-tellers, and magicians)\u2026there the hand and power of Yahowah <\/strong>(efei) became manifest <\/strong>(hayah<\/em>).\u201d <\/strong>(Yachezq\u2019el \/ God Grows \/ Ezekiel 1:1-2)<\/p>\n Ezekiel will describe Yahowah\u2019s spiritual and human forms, as well as His angelic attendants. To paint a word picture of what he observed, this Levitical priest will call upon most every radiant, light emitting, and reflecting term available to him.<\/p>\n \u201cI looked and behold <\/strong>(hineh<\/em> \u2013 calling attention to the details) a windstorm <\/strong>(sa\u2019ar<\/em>) of the Spirit <\/strong>(ruwach<\/em>) coming in from the north, a great cloud with fire continually taking the form of <\/strong>(yaqah<\/em>) bright shining light with radiant splendor <\/strong>(nogah<\/em> \u2013 enlightening like the beautiful brightness of daylight) on every side and in its midst, glowing like an alloy of gold and silver<\/strong> (chahmal<\/em> \u2013 a shining substance like an amber stone or glowing metal) in the midst of the fire.\u201d<\/strong> (Yachezq\u2019el \/ God Grows \/ Ezekiel 1:3-4)<\/p>\n The reason this is important is to dispel two myths. First, light energy has physical properties, further confirming that Maimonides was wrong when he errantly concluded that God was incorporeal. Second, the \u201cburning bush,\u201d the \u201cmountain top ablaze,\u201d and the \u201cupright pillar of fire\u201d that Yahowah used to manifest His presence among the Israelites wasn\u2019t actually \u201cfire\u201d in the sense of plasma gas but instead, energy manifest in the visual spectrum. To our senses, observable energy takes the forms of light and heat, so \u201cfire\u201d was simply the most descriptive term in the Hebrew nomenclature. What the Yisra\u2019elites saw was probably as spectacular visually as Ezekiel\u2019s portrait: \u201cbright shining light with radiant splendor, beautifully enlightening like daylight, glowing like gold and silver, and yet warm and pleasing like the translucent color of an amber stone.\u201d Yahowah\u2019s radiance is beautiful beyond words.<\/p>\n Ezekiel went on to describe four angelic beings, \u201cfashioned in a likeness resembling four living beings <\/strong>(chayah chayah<\/em> \u2013 entities who live forever, remaining alive, restoring and renewing life, nurturing and sustaining life eternally) with the appearance of human form, each having four faces and four wings.\u201d<\/strong> They too \u201cgleamed<\/strong> (natsats<\/em> \u2013 shined and sparkled beautifully) in similar fashion to highly polished bronze.\u201d <\/strong>(Yachezq\u2019el \/ God Grows \/ Ezekiel 1:5-6) It must have been quite a sight.<\/p>\n Heaven\u2019s eyewitness tells us that the angel\u2019s wings spread out and touched one another just as they do on the Mercy Seat of the Ark of the Covenant. This is where God\u2019s Spirit resided, at least during this revelation. \u201cThe beings<\/strong> (\u2018iysh<\/em>) walked<\/strong> (halak<\/em>) alongside<\/strong> (\u2018eber<\/em>),<\/strong> before<\/strong> (paneh<\/em>) God\u2019s<\/strong> (\u2018el<\/em>) presence<\/strong> (paneh<\/em>), walking <\/strong>(halak<\/em>) in association with<\/strong> (\u2018asher<\/em>) the<\/strong> glorious nature and authority<\/strong> (shem<\/em>) of God\u2019s<\/strong> (\u2018el<\/em>) Spirit<\/strong> (ruwach<\/em>), walking <\/strong>(halak<\/em>) without<\/strong> (halo\u2019<\/em>) turning aside<\/strong> (sabab<\/em>) as they proceeded<\/strong> (halak<\/em>).\u201d <\/strong>(Yachezq\u2019el \/ God Grows \/ Ezekiel 1:12) The priest is testifying that he witnessed God\u2019s glorious Spiritual presence.<\/p>\n The radiant light that emanates from the angelic beings continues to be portrayed in the words at Ezekiel\u2019s disposal. \u201cTheir living existence appeared like burning hot coals, a spectacle or phenomenon similar to living torches or lamps existing as fire and bright, radiant light, as living lightening coming forth as flames.\u201d<\/strong> (Yachezq\u2019el \/ God Grows \/ Ezekiel 1:13)<\/p>\n Ezekiel was careful and precise in describing Yahowah\u2019s attendants. They are alive, have shape, but do not have souls. While he says they have wings, he does not call them angels or cherubs. He uses the term \u2018ish<\/em>, for \u201ca man-like being which is extant,\u201d and chayah<\/em> in parallel, meaning \u201ca being which exists and is alive.\u201d Chayah<\/em> represents Yahowah\u2019s wish for man: \u201cto have life and to live forever, to remain alive.\u201d Chayah<\/em> conveys a restoration and renewal of life, the nurturing of life, preserving it eternally, sparing and saving life forever.\u201d<\/p>\n There is actually no \u201cc\u201d in chayah<\/em> (\u05d7\u05b8\u05d9\u05b8\u05d4<\/strong>), but instead the hard \u201ch\u201d sound often transliterated \u201cch.\u201d So the \u201cc\u201d was added to help transliterate the first syllable of \u201ckhaw yaw,\u201d the sound of the Hebrew word. But from the perspective of the Hebrew letters actually rendered in the text, chayah<\/em> is remarkably similar to hayah<\/em> (\u05d4\u05b8\u05d9\u05b8\u05d4<\/strong>), the root and meaning of Yahowah\u2019s name: \u201cI Was, I Am, and I Will Be.\u201d If you look closely, you\u2019ll notice that the left upright of the first letter reading from right to left, touches the horizontal stroke in chayah<\/em> but doesn\u2019t in hayah<\/em>.<\/p>\n The primary meaning of hayah<\/em> (pronounced \u201chaw yaw\u201d) is: \u201cto be\u201d and \u201cto exist.\u201d Hayah<\/em> can also be used to convey: \u201cto take place, to happen, or to come to pass.\u201d In addition to forming the basis of Yahowah\u2019s and Yahowsha\u2019s names, hayah <\/em>shares attributes common to the Ma\u2019aseyah: \u201cto come, to appear and to arise, to be manifest, instituted and established.\u201d Hayah\u2019s<\/em> redemptive qualities include: \u201cto abide,\u201d which is to \u201cendure, living without yielding, to bear patiently, and to accept without objection.\u201d In this regard, hayah<\/em> means: \u201cto accompany, fulfill, stand, and complete.\u201d When these qualities are added to chayah<\/em> we achieve a comprehensive understanding of Yahowah\u2019s plan of salvation leading to eternal life: \u201cto have life and live forever, to remain alive, to be restored and renewed.\u201d It is \u201cthe nurturing of revived life, preserving and sustaining it, sparing souls and saving them so that they can live prosperously and eternally.\u201d<\/p>\n This becomes even more evident when we see chayeh<\/em> (\u05d7\u05b8\u05d9\u05b6\u05d4) as the source of these redemptive, renewing, and life-sustaining benefits: \u201cthe vigorous, energetic, and healthy ease of childbirth.\u201d The \u201cease of rebirth\u201d denotes \u201ca state of comfort, freedom from care, pain, difficulty, embarrassment or constraint.\u201d It provides a \u201crelease from all obligations.\u201d When we rely upon Yahowsha\u2019 as our Savior and are born anew by way of Yahowah\u2019s Maternal Set-Apart Spirit, we become God\u2019s children, healthy, energetic, and vigorous, living forever as part of His family, inheriting all He has to give.<\/p>\n The fourteenth verse begins by saying: \u201cThose who exist and are perpetually alive, nurturing, preserving, and sustaining life <\/strong>(chayah chayah<\/em>) sped forth<\/strong> (rasa\u2019<\/em>) and returned<\/strong> (sub<\/em>) appearing visually like the phenomenon<\/strong> (mar\u2019eh<\/em>) of lightening <\/strong>(bazaq<\/em>).\u201d <\/strong>(Yachezq\u2019el \/ God Grows \/ Ezekiel 1:14)<\/p>\n From this we can reasonably assume that Yahowah\u2019s attendants are very much alive and are about the business of renewing and restoring life. Visually, they are as bright, warm, and energetic as lightening and appear to move just as swiftly\u2014that is to say at the speed of light. And that is important because traveling at the speed of light would enable them to maneuver in time and at the same time, make them eternal.<\/p>\n Moving on, Ezekiel describes a form of locomotion that is comprised of beryl-colored wheels within wheels working together and yet not appearing to turn. And since every translator seems to have their own interpretation of the prophet\u2019s word\u2019s eye view, I have included most every Hebrew word he used. But fair warning: this isn\u2019t easily discernable. Yet it\u2019s important based upon where it leads. Being able to visualize the implement God was using, isn\u2019t central to this discussion, but appreciating how hard Ezekiel was working to describe what he saw to us is relevant because he will soon apply the same diligence to his word picture of Yahowsha\u2019.<\/p>\n \u201cI saw and inspected <\/strong>(ra\u2019ah<\/em>) those who are alive, renewing and restoring life <\/strong>(chayah chayah<\/em>), and behold <\/strong>(hineh<\/em>) one wheel <\/strong>(\u2018owphan<\/em>) was<\/strong> in the earth<\/strong> (\u2018erets<\/em>) beside <\/strong>(\u2018esel<\/em>) those who live eternally, nurturing life <\/strong>(chayah chayah<\/em>): four wheels <\/strong>(\u2018owphan<\/em>) visually appearing <\/strong>(mar\u2019eh<\/em>) to be<\/strong> working <\/strong>(ma\u2019aseh<\/em>), outwardly appearing to the eye <\/strong>(\u2018ayin<\/em>) as a silicate of beryllium with prismatic colors of bluish green, yellow, and pink <\/strong>(tarasis<\/em>), four acting as <\/strong>(damuwth <\/em>\u2013 in the likeness of) one <\/strong>(\u2018echad<\/em>), appearing to work as <\/strong>(mar\u2019eh ma\u2019aseh<\/em>) broken<\/strong> or disengaged<\/strong> (ka\u2019ah<\/em>) wheels within the midst<\/strong> (tawek<\/em>) of wheels, traversing, coming and going<\/strong> (halak halak<\/em>) in four directions or dimensions<\/strong> (\u2018araba\u2019 reba\u2019<\/em>) without turning <\/strong>(halo\u2019 sabab<\/em>) or moving<\/strong> (halak<\/em>).<\/strong><\/p>\n The convex surface<\/strong> (gab<\/em> \u2013 rim of a wheel, projection of a shield, base or back) was elevated and grand<\/strong> (gobah<\/em> \u2013 tall, lofty, majestic in its spatial dimensions). Exceedingly awesome<\/strong> (yir\u2019ah<\/em>) projected shields<\/strong> (gab<\/em>) and four <\/strong>(\u2018araba\u2019<\/em>) full<\/strong> (male\u2019<\/em>) visual sources<\/strong> (\u2018ayin <\/em>\u2013 eyes, or appearing to the eye) were placed round about in a circuit<\/strong> (musab<\/em>).<\/strong><\/p>\n Those who exist and are perpetually alive, nurturing, preserving, and sustaining life <\/strong>(chayah chayah<\/em>) traveled with, leading and escorting <\/strong>(halak<\/em> \u2013 coming and going with) the wheels <\/strong>(\u2018owpan<\/em>), traveling with those who restore and renew life<\/strong> (chayah chayah<\/em>), lifting <\/strong>(nasa\u2019<\/em>) the wheels up from the earth and raising them <\/strong>(nasa\u2019<\/em>).\u201d <\/strong>(Yachezq\u2019el \/ God Grows \/ Ezekiel 1:15-19)<\/p>\n The \u201cwheels\u201d of this \u201cvehicle\u201d appear to be symbolic of the apparatus of renewal and restoration of mankind and of the Spirit\u2019s interaction with human souls. The concept is developed further as Ezekiel turns his attention to the Spirit of God.<\/p>\n \u201cAccording to and on account of <\/strong>(\u2018al<\/em>), in association with <\/strong>(\u2018asher<\/em>), the name, glory and nature <\/strong>(shem<\/em>) of the Spirit\u2019s <\/strong>(ruwach<\/em>) coming <\/strong>(halak<\/em>) and going <\/strong>(halak<\/em>), Her position here and there <\/strong>(sham<\/em>), the wheels <\/strong>(\u2018owpan<\/em>) rise and are lifted up <\/strong>(nasa\u2019<\/em> \u2013 are desired and exalted, accepted and forgiven) in close proximity to <\/strong>(\u2018umah <\/em>\u2013 in juxtaposition with, side by side with, parallel to) the Spirit<\/strong> (ruwach<\/em>) renewing and restoring to life, nurturing and preserving<\/strong> life<\/strong> (chayah chayah<\/em>) in the wheels<\/strong> (