Yahowah has said: the Son will be called Almighty God and Eternal Father. And when you come to appreciate the concept of set apart relative to the human and spiritual manifestations of God, you know why it is possible for the Son to be called the Father and for the Counselor to be called God. This is because irrespective of the ways Yahowah chooses to manifest His nature and express His purpose, He is one. Furthermore, in this context it means that Yahowah Himself is the One who leads us to the point of reconciliation.<\/p>\n
From this simple concept flow some important comparative truths: A son loves his father; he does not fear him. A child learns from his father; he does not worship him. When a child grows up, he or she walks along side of their father; they are at ease with him, conversant with him. A father nurtures his son, comforts him, prepares him, and protects him. A loving father gives his son the freedom to reciprocate\u2014to love him in return, or to reject him and choose a different path. And if need be, a father will willingly lay down his own life to save his son. Simple concepts. Profound truth.<\/p>\n
Shalowm<\/em> is usually translated \u201cpeace,\u201d but that isn\u2019t its primary meaning. Shalowm<\/em> is principally about \u201crenewal and restoration or a relationship and thus reconciliation.\u201d It\u2019s God\u2019s \u201cfavor\u201d or gift, one that makes us \u201cperfect and complete.\u201d Shalowm<\/em> is from the root, shalam<\/em>, \u201cto pay recompense, to reward and to restore, to provide a means of return by redemption, restitution, and making amends.\u201d The Prince of Peace is really the Leader of Reconciliation.<\/p>\n \u201cRecompense, restitution, and restoration\u201d are a special form of \u201csalvation,\u201d one in which the provider personally pays the debt of the soul he is releasing from the penalty of the crime they committed. This form of liberation requires a deep and abiding love, the compassion and mercy a parent might show for their child. But since shalowm<\/em> also means \u201cfriendship, companionship, and relationship,\u201d Yahowah wants to be our friend in addition to our dad. God wants us to be healthy and to prosper, to be happy and to live in peace.<\/p>\n If you are a Jew, there is something you need to know. When Rabbi Moshe ben Maimon, better known as Maimonides or the Rambam (1135-1204 CE), laid the foundation of Rabbinical Judaism based in part upon the premise that God was incorporeal and could not take on human form, he was writing about a different spirit than the one who inspired the Scriptures. Since the rabbinical\/master substituted Yahowah\u2019s name, with that of Lord\/Baal, one might reasonably assume he purposely guided twenty million Jews into Satan\u2019s arms. Fortunately, it\u2019s not too late for you to go a different direction.<\/p>\n If you are a Jew, and have not yet embraced the Ma\u2019aseyah, please take this moment to accept Yahowah\u2019s redemptive gift. Summon Him to reconcile your relationship with Yahowah. It\u2019s long past time for you to be born anew from above in His Spirit. In so doing, you will become God\u2019s child, a real Yahuwdym, a family member, inheriting His riches, living forever with Him.<\/p>\n If you have done this, you should be as grateful as you are angry, as humbled as you are inspired, as passionate as you can be this side of paradise. Grateful, humbled, and passionate should be obvious. You have been given the most valuable gift in the universe. You didn\u2019t earn it, and you don\u2019t deserve it, so you should want to share it with all the passion you can muster. As for angry, you ought to be incensed that lying, self-serving rabbis have raped your brothers and sisters of their souls, causing them to endure eons of hell on earth separated from God. I pray that you are inspired to do something about it, to speak out against them, exposing them and condemning them, so that your brethren might yada\u2019<\/em> Yahowah and live.<\/p>\n Yasha\u2019yah \/ Isaiah concludes one of Scripture\u2019s most powerful passages with these inspirational words: \u201cOf the <\/strong>(la ha<\/em> \u2013 concerning the) exceeding and increasing greatness and magnitude of<\/strong> (marbeh<\/em> \u2013 abundance and augmentation of the multitude of offspring resulting from) His<\/strong> persistence and perseverance <\/strong>(misrah<\/em> \u2013 His sovereign authority and the power to contend with everything; from sarah<\/em> \u2013 willingness to engage and ability to endure) and of<\/strong> (wa la<\/em>) His reconciliation and salvation<\/strong> (shalowm<\/em> \u2013 recompense, restitution, and peace, favor, health, prosperity, safety, friendship, companionship, and relationship),<\/strong> nothing <\/strong>(\u2018ayn<\/em>) will ever diminish or end throughout all of space-time <\/strong>(qets <\/em>\u2013 they are infinite, and without limit or constraint, forever).\u201d <\/strong>(Yasha\u2019yahuw \/ Salvation is from Yah \/ Isaiah 9:7) It\u2019s a worthy summary of the most profound passages ever written.<\/p>\n Yahowah was, is, and forever will be. There is no limit to His overall magnitude, His greatness, or His power \u2013 but most especially, there is no quit in Him. He will engage as promised and He will persevere.<\/p>\n Yahowah\u2019s restoration and renewal are eternal. The Eternal Father was, is, and will always be the supreme authority, yesterday, today, and tomorrow\u2014throughout all space and time.<\/p>\n Also notice, that all Yahowah is saying is that His power and His forgiveness are infinite. He is not saying that He is omniscient or omnipresent, conditions that men are won\u2019t to attribute to Him. Just because God can presumably know everything and be everywhere, doesn\u2019t mean He does or is. In fact, there are many indications in Scripture that God does not know those who don\u2019t know Him and that He forgets the sins committed by those who do know Him.<\/p>\n \u201cUpon <\/strong>(\u2018al \u2013 <\/em>on and concerning) the throne <\/strong>(kicce\u2019<\/em>) of Dowd \/ Impassioned Love <\/strong>(dowd<\/em> \u2013 of intense and fervent love; errantly transliterated David) and concerning<\/strong> (wa \u2018al <\/em>\u2013 on behalf of and for the sake of) His kingdom <\/strong>(mamlakah<\/em> \u2013 royal reign and dominion), He will fashion and establish the foundation with it <\/strong>(\u2018al kuwn \u2018eth<\/em> \u2013 He will prepare, provide, develop, support, and sustain and enduring and trustworthy base) and<\/strong> (wa<\/em>) He will<\/strong> renew, restore, and uphold it<\/strong> (ca\u2019ad<\/em> \u2013 heal, strengthen, nourish, sustain, support, and establish) by <\/strong>(ba<\/em>) justly resolving disputes<\/strong> (mishpat<\/em> \u2013 by exercising sound judgment to exonerate, with the proper means to make decisions in accordance with the plan), and through <\/strong>(wa ba<\/em>) vindication leading to righteousness <\/strong>(tsadaqah <\/em>\u2013 innocence achieved by making things right, acquittal by making the guilty appear innocent and upright) from <\/strong>(min<\/em>) this time<\/strong> forth<\/strong> (\u2018attah <\/em>\u2013 now) and <\/strong>(wa<\/em>) until<\/strong> (\u2018ad<\/em>) forevermore<\/strong> (\u2018owlam <\/em>\u2013 continuously existing throughout all eternity).<\/strong><\/p>\n The passion and jealousy <\/strong>(qin\u2019ah<\/em> \u2013 the intense feelings, deep devotion, zeal, jealous disposition, as well as enduring desire of exclusivity in a relationship) of Yahowah <\/strong>(efei), of the assembled servants <\/strong>(saba\u2019 \u2013 <\/em>spiritual implements orchestrated in a command and control construct), will act and engage to accomplish and perform <\/strong>(\u2018asah <\/em>\u2013 will attend to this work, fashion and effect, institute and celebrate) this<\/strong> (zo\u2019th<\/em>)!\u201d <\/strong>(Yasha\u2019yahuw \/ Salvation is from Yah \/ Isaiah 9:6\/7)<\/p>\n Unless you know that David\u2019s actual name is Dowd, and that dowd<\/em> means \u201clove,\u201d you\u2019d have a difficult time understanding why Yahowah was establishing His kingdom on this man\u2019s throne. He was after all, just a man \u2013 and not a very good one at that. But there is so much more to Dowd than his name and behavior. You see, Dowd not only understood how to properly observe Yahowah\u2019s Towrah, He shared what he had learned with us. So to appreciate Dowd\u2019s value, and to appreciate why he is listed here, if you have not done so already, I would encourage you to read the 119th<\/sup> Mizmowr<\/em> \/ Psalm as it is presented in the Teaching section of An Introduction to God<\/em>. There you will discover that Yah\u2019s Son, His authority and His name, this miraculous plan and wonderful advice is Almighty God\u2019s, our Eternal Father, the Leader of Reconciliation, is known and understood by those who observe the Towrah.<\/p>\n The purpose of all of this is to restore and renew us, to exonerate us, to vindicate us, now and forever. This is the passion and zeal of Yahowah. He is \u201cqin\u2019ah<\/em> \u2013 jealous\u201d when it comes to His Covenant, its purpose and promise. It is what God wants. This is His will.<\/p>\n And Yahowah is committed to \u201c\u2018asah<\/em> \u2013 doing\u201d everything necessary to reconcile His relationship with His children. He has promised to \u201c\u2018asah<\/em> \u2013 act and engage\u201d personally to \u201c\u2018asah<\/em> \u2013 perform and accomplish\u201d this\u2026<\/p>\n \u201cFor unto us a child is born. On our behalf a Son is given.<\/strong> And supreme authority<\/strong> shall always exist<\/strong> on His shoulder.<\/strong> And His name is called out, summoned, and read aloud:<\/strong> Miraculous Plan and Wonderful Advice Almighty God, Eternal Father, and the Leader of Reconciliation.<\/strong><\/p>\n Concerning the exceeding and increasing greatness and magnitude of<\/strong> His<\/strong> persistence and perseverance, and of<\/strong> His reconciliation and salvation,<\/strong> nothing will ever diminish or end throughout all of space-time.<\/strong><\/p>\n Upon the throne of Dowd \/ Impassioned Love and concerning<\/strong> His kingdom, He will fashion and establish the foundation with it and He will<\/strong> renew, restore, and uphold it by justly resolving disputes, and through vindication leading to righteousness, from this time<\/strong> forth<\/strong> and until<\/strong> forevermore.<\/strong><\/p>\n The passion<\/strong> and jealousy<\/strong> of Yahowah, of the spiritual implements<\/strong>, will act and engage to accomplish and perform this!\u201d <\/strong>(Yasha\u2019yahuw 9:5-6)<\/p>\n efei<\/p>\n There is some debate as to what the last word of Yasha\u2019yahu 9:6 actually says\u2014even in the oldest manuscript\u2014the Great Isaiah Scroll found in Qumran. The Masoretic says that it is zo\u2019th<\/em>, which is a \u201cfeminine pronoun and adverb meaning this, her, here, and the same.\u201d<\/p>\n So while that explains why most translations end with \u201cthis,\u201d zo\u2019th<\/em> is only accurate if the \u201cqin\u2019ah<\/em> \u2013 passion and enduring love\u201d of Yahowah is \u201c\u2018asah<\/em> \u2013 engaging to accomplish\u201d the work of \u201cca\u2019ad<\/em> \u2013 restoring and renewing,\u201d by way of Yahowah\u2019s maternal nature\u2014our Spiritual Mother\u2014the Set-Apart Spirit. And while She does these things, this passage has been about the arrival of the Son, a male child who is God Almighty. However, before we discount this aspect of the familial fullness of Yahowah\u2019s nature and plan, recognize that the verb \u2018asah<\/em> was scribed \u201cShe will act and engage to accomplish and perform,\u201d prefixed with a feminine, third person singular pronoun (i.e., She). Additionally, while Yahowah is masculine singular, \u201csaba\u2019<\/em> \u2013 the spiritual servants\u201d is feminine plural.<\/p>\n There is a picture of the Great Isaiah Scroll\u2019s rendering of this passage online at: . On this manuscript, at the left side of line 26, you will find \u201cyhwh tsaba\u2019 \u2018asah\u2026<\/em>\u201d or \u201cYahowah of the assembled servants She will engage to accomplish\u2026,\u201d followed by four letters (three of which are subject to debate) and then a long diagonal comment, word, and\/or name that is unique to the scroll.<\/p>\n The publisher of the site picturing the Great Isaiah Scroll wrote: \u201cregarding the last word at end of line 26: the Taw of the word zo\u2019th<\/em> (translated \u201cthis\u201d) is obscured by what may be an ink mark or chipping of the page. But the major anomaly<\/span> here is an attempt at an editorial addition in the margin extending from the last letter of line 26 to the bottom of the page. The letters are too faded to read but a Tsade is easily read just above the last letter of line 28.\u201d<\/p>\n In actuality, there is only one clearly recognizable letter in the last word of the line, the second which is an Aleph. An Aleph is silent when used as a consonant and it represents the \u201ca\u201d sound when used as a vowel. The first letter\/symbol is comprised of a straight vertical line. While it could be a Yowd, a Wah, or a Zayin, there isn\u2019t sufficient curvature to call it a Yowd, the leftward thickening of a Waw is nonexistent, and there is no diagonal at the top of the letter moving down to the right to indicate a Zayin, or \u201cz.\u201d Therefore, I don\u2019t think the first symbol is a letter at all, but instead the scribe\u2019s way of separating that which he understood from that which he did not.<\/p>\n Recognizing that the second symbol is the Hebrew letter Aleph, the third letter looks like a Yowd but there is a small dot beneath it which confuses the picture somewhat. The last letter before the diagonal addition starts out looking like a Heh (or a Shin), but then rather than finishing it, I think that the scribe put our equivalent of an asterisk beneath the letter and then replicated that image beneath the letters that he added diagonally downward from right to left at the edge of the parchment. It is even possible that the last letter is a messy looking Shin which, with the first vertical symbol discarded, spells \u2018ysh<\/em>, the Hebrew word for \u201cman.\u201d In other words, Yahowah will save mankind by way of a man\u2014Yahowsha\u2019.<\/p>\n The first three of these letters of the diagonal word are not faded but they are reduced in size and they are not as clearly written as those which form the larger horizontal text. While I cannot be dogmatic here, the first letter is quite clear. It is a Yowd. The second letter could be an Aleph or it could be a Heh. The third letter could be a Lamed or even another Shin. What follows them fades into the torn edge of the parchment and is unrecognizable. Even the Tsade, the site\u2019s author said was clear, is rotated ninety degrees from the previous letters suggesting that it is not part of the same thought.<\/p>\n So here is a possibility. This scribe was reluctant to process something so adverse to his religious indoctrination because zo\u2019th<\/em> made the one doing the redeeming a woman and both \u2018ysh<\/em> and \u2018yshayah\u2019el<\/em> destroyed the crux of rabbinical teaching\u2014that God was incorporeal. So he drew a vertical line to separate that which he understood from that which he did not. Then he wrote either \u201cman: Yahowsha\u2019\u201d or \u201c\u2019Yshayah\u2019el,\u201d followed by an indiscernible comment.<\/p>\n The date the Great Isaiah Scroll was scribed is important because it may explain the copyist\u2019s mental meltdown. 1QIsa has been carbon-14 dated four times producing calibrated date ranges between 335 BCE to 107 BCE. The scholars who published the Dead Sea Scrolls Bible<\/em> say that 1QIsa dates to about 125 BCE. I share this timing with you to make a point. The scribe of the Great Isaiah Scroll lived during the birth of rabbinical Judaism. He could not cope with what Yahowah was telling him because it was the opposite of what the rabbis he worked for were telling him.<\/p>\n There may be nothing to this controversy. And there may be another explanation for the scribe\u2019s apparent meltdown and editorial comments. But even if that is the case, we can still learn a great deal from the fact that the verb \u201c\u2018asah<\/em> \u2013 She will act and engage to accomplish\u201d was prefixed with a feminine, third person singular pronoun, especially in light of the realization that \u201cqin\u2019ah<\/em> \u2013 passion and jealousy\u201d was singular feminine, Yahowah was singular masculine, \u201csaba\u2019<\/em> \u2013 spiritual servants\u201d was feminine plural, which zo\u2019th<\/em> was feminine singular. At the very least this affirms that Yahowah manifests both paternal and maternal characteristics, and that our Spiritual Mother initiated the process by which the human manifestation of the Ma\u2019aseyah Yahowsha\u2019 became the \u201cSon,\u201d and \u201cAlmighty God.\u201d<\/p>\n And if that was all there were to this, the insights would be profound. And yet this entirely feminine conclusion to this soaring prophecy seems out of sync with the beginning which overtly states that a male child would be born to us and that a Son would be given for our benefit. And at its heart, this prophecy says that \u201cHe will fashion and establish,\u201d and that \u201cHe will renew and restore.\u201d<\/p>\n I fully appreciate the renewing aspects of the Ruwach<\/em> (also feminine in Hebrew). I understand the concept of being reborn from above by our Spiritual Mother. And I recognize the fact that this prophecy is about us becoming part of Yahowah\u2019s family. So I\u2019m comfortable with renewal and restoration coming by way of Yahowah\u2019s Set-Apart Spirit, even though the text says \u201cHe will renew and restore.\u201d But in light of the masculine theme of this prophecy, there just isn\u2019t sufficient evidence to confirm that zo\u2019th<\/em> is the right concluding word\u2014reliant as we are on the meddling Masoretes for it. So, since \u201cthis woman\u201d isn\u2019t a satisfying solution, please consider the plausible, albeit hypothetical, alternative based upon the scribal scribbles found in the Great Isaiah Scroll.<\/p>\n First, the Ma\u2019aseyah and Redeemer was predicted to be a man and He arrived as a man. So I see no problem rendering \u2018ysh<\/em> as man at the end of the passage. After all, Yahowah referred to Himself as an \u201c\u2018ysh<\/em> \u2013 male individual\u201d during His discussions with Abraham. And if that is the case, the notation which followed simply identified the name of the man representing Yahowah: \u201cYahowsha\u2019 \u2013 Yah-Saves.\u201d<\/p>\n Second, it is interesting to note that an older version of Logos software linked the last word in this passage to \u201c\u05d0\u05b4\u05d9\u05ea\u05b4\u05d9\u05d0\u05b5\u05dc \u2013 \u2018Yaya\u2019el<\/em>\u201d instead of \u201czo\u2019th<\/em> \u2013 this.\u201d We might speculate that the scholars who developed the interactive program had photographs of the other twenty extant manuscripts of Isaiah from the Dead Sea collection and that they attempted to render what can be seen on them. So if we are now contemplating a correct reading the evidence, then the next step in unraveling this puzzle is to recognize that \u2018Yaya\u2019el<\/em> is a name, not a word. Starting from the right, the first two letters of \u201c\u05d0\u05b4\u05d9\u05ea\u05b4\u05d9\u05d0\u05b5\u05dc.\u201d form the consonant base of \u2018iysh<\/em>\/man (\u05d0\u05b4\u05d9\u05e9\u05c1<\/strong>). Since there is no \u201ci\u201d listed among the Hebrew consonants, man should be transliterated \u201cysh<\/em>,\u201d as I have done it in \u2018Yshayah\u2019el.<\/p>\n The next two letters are a contraction of hayah<\/em> (\u05d4\u05b8\u05d9\u05b8\u05d4<\/strong>), the Hebrew word for \u201cexists.\u201d However, these two letters could just as easily represent the consonants used in the formation of Yah (\u05d9\u05b8\u05d4\u05bc<\/strong>), the shortened form of Yahowah\u2019s (\u05d9\u05d4\u05d5\u05d4<\/strong>) name, and that portion which permeates Hebrew compound names and titles, such as this one. The final two letters are unmistakable. They are \u2018el<\/em>\/God (\u05d0\u05b5\u05dc<\/strong>) as in Immanu\u2019el and Yisra\u2019el. (As an interesting note, this same scribe wrote \u201cImmanuel\u201d (\u201cGod-With-Us\u201d) as one continuous form, and thus as a title or name. And yet the Masoretes changed the name into a phrase by breaking it up\u2014\u201cwith us-God.\u201d)<\/p>\n As straight forward as this seems to be, there are other clues worth considering before we fit these pieces together. Strong\u2019s<\/em>, in an attempt to make sense of the compound \u2018Yshayah\u2019el, proposed a rather poor transliteration: \u201c\u2018Ithy\u2019el<\/em> (\u05d0\u05b4\u05d9\u05ea\u05b4\u05d9\u05d0\u05b5\u05dc).\u201d They adroitly suggest it was derived from a compound of \u2018ashar<\/em> (\u05d0\u05b8\u05e9\u05b7\u05c1\u05e8<\/strong>) and \u2018el<\/em>, which may well be true since \u2018ashar<\/em> means \u201cto set right and to make upright, to lead and to bless,\u201d all of which God does in this role.<\/p>\n Moreover, prior to vowel pointing, the textual basis of \u2018ashar<\/em> was identical to one of the most oft repeated terms associated with the Ma\u2019aseyah: \u2018asher<\/em> (\u05d0\u05b2\u05e9\u05b6\u05c1\u05e8<\/strong>). \u2018Asher<\/em> is used to demonstrate linkage and a beneficial association. It is a relational term. We first encountered \u2018asher<\/em> in the prophecy that reads: \u201cI was, am, and will be<\/strong> (hayah<\/em>) His Father, and He was, is, and shall always be<\/strong> (hayah<\/em>) My Son. When distortion and perversity are associated with <\/strong>(\u2018asher <\/em>\u2013 linked to) Him, I will punish Him with a kindly intent<\/strong> (yakach<\/em> \u2013 reprove and discipline Him, make right by Him, vindicate, having a reasoned legal dialogue so as to resolve the dispute) with the rod<\/strong> (shebet<\/em> \u2013 offshoot or branch) of men, with the blows<\/strong> of the sons of \u2018Adam.\u201d<\/strong> (2 Samuel 7:14)<\/p>\n Therefore, \u201cassociate with\u201d is a valid choice, as is \u201cset right,\u201d especially with regard to the redemptive, renewal, and vindicating nature of the Ma\u2019aseyah and of \u2018Yshayah\u2019el, the title, name, and\/or phrase we are coming to understand.<\/p>\n The New American Standard Hebrew Dictionary<\/em>, also seeking to solve the puzzle, states that \u201c\u05d0\u05b4\u05d9\u05ea\u05b4\u05d9\u05d0\u05b5\u05dc\u201d is a compound of \u2018eth<\/em> (\u05d0\u05b5\u05ea) and \u2018el<\/em>\/God (\u05d0\u05b5\u05dc<\/strong>). \u2018Eth <\/em>means \u201cbeside, among, and before.\u201d It is sometimes translated \u201cwithin, together with, in the presence of, accompanying, near, concerning, including, and knowing.\u201d Each of these concepts is harmonious with Yahowah\u2019s corporeal mission. So the NASHD could be right, too. Yahowsha\u2019 was God \u201cbeside, among, and near\u201d men. Yahowsha\u2019 was God because God was \u201cwithin\u201d Him, \u201ctogether with\u201d Him. He was the very \u201cpresence of\u201d God, \u201cbefore\u201d men so that men might \u201cknow\u201d God and be \u201cincluded\u201d in God\u2019s family.<\/p>\n The Theological Workbook of the Old Testament<\/em> suggests that \u2018itay<\/em> (\u05d0\u05b4\u05d9\u05ea\u05b7\u05d9) \u2018el<\/em> (\u05d0\u05b5\u05dc<\/strong>) is the Hebrew cognate for \u201cthere is God.\u201d In context: \u201cthe Ma\u2019aseyah is God in the flesh.\u201d<\/p>\n The Dictionary of Biblical Languages <\/em>seems to agree, saying \u2018itay <\/em>is \u201ca marker which affirms the existence of an object.\u201d Since the compound word ends or begins, depending upon the way the pieces are put together, with \u2018el<\/em>, the object being manifest and affirmed is \u201cGod.\u201d Yahowsha\u2019 is Yahowah manifest as a man for the purpose of affirming His nature, purpose, and existence.<\/p>\n The Complete Word Study Dictionary of the Old Testament <\/em>recognizes that the word\/term Isaiah wrote was \u2018Yshayah\u2019el, and that it is a proper noun and thus a name or a title. But they make no attempt to convey its meaning. They do, however, tell us that \u2018Yshayah\u2019el or \u2018Iyty\u2019el is used in Nehemiah 11:7. And sure enough, it follows Ma\u2019aseyah<\/em> (\u05de\u05b7\u05e2\u05b2\u05e9\u05b5\u05c2\u05d9\u05b8\u05d4<\/strong>), a compound of \u201cma\u2019aseh<\/em> \u2013 the work and business of,\u201d and Yah<\/em>.<\/p>\n In this light, Nehemiah\u2019s prophetic testimony, written three centuries after Yasha\u2019yahuw\u2019s soaring witness, works in concert with the prophet Dany\u2019el to establish the timeline for the Ma\u2019aseyah\u2019s arrival. The man whose name means \u201cYahowah\u2019s compassion consoles and comforts,\u201d bemoaning the captivity of Yahuwdym, and noting Yahowah\u2019s promises to generously reward those who observe His Towrah, solicits promises from the leaders of Yisra\u2019el to follow God\u2019s instructions. After the long list of cosigners in the tenth chapter, we find the names of \u201cvolunteers who lived in Yaruwshalaym\u201d who committed themselves to serve as examples, and observe: \u201cthe Sabbath<\/strong> (shabat<\/em>) and the renewing <\/strong>(chodesh<\/em>) Appointed Meeting Times<\/strong> (mow\u2019ed<\/em>) for the Set-Apart Sanctuary<\/strong> (qodesh<\/em>) and as a purifying offering for sin to make reconciliation and atonement<\/strong> (chata\u2019th<\/em>) for Yisra\u2019el<\/strong> (yisra\u2019el<\/em> \u2013 individuals who engage and endure with God) and all of the spiritual work<\/strong> (mala\u2019kah<\/em> \u2013 heavenly service) of the House and Family<\/strong> (beyth<\/em> \u2013 Home) of our God<\/strong> (\u2018elohym<\/em>).\u201d <\/strong>(Nachemyah<\/em> \/ Nehemiah 10:34) The prophet then presented a very telling assemblage of names: \u201cthe sons<\/strong> (beny<\/em>) of Binyamyn<\/strong> (ben yamyn<\/em> \u2013 son of the right hand): sons<\/strong> (beny<\/em>) of Saluw<\/strong> (salah<\/em> \/ saluw<\/em> \u2013 to be a thorn and to make light and toss aside, rejecting),<\/strong> Mashulam<\/strong> (mashal shalam<\/em> \u2013 the salvation parable), Yow\u2019ed<\/strong> (Yahowah ya\u2019ad<\/em> \u2013 Yahowah\u2019s designated assembly meetings), Padyah<\/strong> (padah <\/em>Yahowah \u2013 Yahowah\u2019s redeeming and rescuing ransom), Qowlyah<\/strong> (qowl <\/em>Yahowah \u2013 Yahowah\u2019s voice), Ma\u2019aseyah<\/strong> (Ma\u2019asehyah<\/em> \u2013 Yahowah\u2019s work, business, and implement), \u2018Yhay\u2019el<\/strong> (\u2018Ysh hayah \u2018el<\/em> \u2013 God exists as man), and Yasha\u2019yah<\/strong> (Yasha\u2019 <\/em>Yahowah \u2013 Yahowah Saves).\u201d <\/strong>(Nachemyah<\/em> \/ Nehemiah 11:7)<\/p>\n In this verse, we have \u201cthe sons of Binyamyn (read Sha\u2019uwl of Tarsus) being a thorn to make light of and reject the salvation parable, Yahowah\u2019s designated assembly meetings, Yahowah\u2019s redeeming and rescuing ransom, Yahowah\u2019s voice, Yahowah\u2019s work and implement, God\u2019s human existence, and Yahowah\u2019s salvation.\u201d<\/p>\n And while we are pondering the \u201cone who does Yahowah\u2019s work,\u201d the only significant difference between