|An Introduction to God - Shem – His Name (3)
Starting with the Savior Yahowsha’, and salvation, yashuw’ah, these words, titles, and names include: yahab – Yah Gives and Yah Provides, yahuwd – Yah Knows and Loves, Yahuwd – the Place Yah Knows and Loves (Judah), Yahuwda’y, Yahuwdy and Yahuwdym – Related to Yah (Jew and Jews), Yahuwdiyth – Yah’s Language (Hebrew),
Yahowchanan – Yah is Merciful (John), Yahuwyada’ – Yah Knows (Jehoiada), Yahuwyakyn and Yahuwyaqym – Yah Establishes and Uplifts (Jehoiachin and Jehoiakim), Yahuwnatan – Yah Gives (Jonathan), Yahuwtsadaq – Yah Vindicates (Josedech), Yahuwram – Yah Uplifts (Jehoram), Yahuwsheba’ – Yah’s Promise of Seven (Jehosheba), Yahuwshaphat – Yah Judges (Jehoshaphat), ‘Abiyah and ‘Abiyahuw’ – Yah is my Father (Abijah and Abihu), ‘Edonyah – Yah is the Upright Pillar (Adonijah), ‘Uwryah – Yah is Light (Uriah), ‘Achazyah – Yah Grasps Hold (Ahaziah), ‘Achyah – Yah’s Familial Relationship (Ahijah), ‘Elyah – Yah is God (Elijah), ‘Amatsyah – Yah is Aware and Capable (Amaziah), ‘Amaryah – Yah Speaks (Amariah), binyah – Yah’s Son (building), Banayah – Yah Builds Up and Establishes (Benaiah), biryah – Yah Nourishes (meat), Berekyah – Yah Kneels Down to Bless (Berechaih), gadyah – Yah’s Lamb (kid), Gadalyah and Gadalyahuw – Yah Grows (Gedaliah), gawyah – Yah’s Deceased Body (corpse (speaking of Passover)), Gamaryahuw – Yah Completes (Gemariah), daliyah – Yah’s Branch (branch (a Ma’aseyah metaphor)), Howsha’yah – Saved by Yah (Hoshaiah), Zabadyah – Yah’s Gift Endows (Zebadiah), Zakaryahuw – Remember Yah (Zechariah), Chagiyah – Yah’s Festival Feasts (Haggiah), Chizqyah – Yah Strengthens and Prevails (Hezekiah), chayah – Live with Yah (life), Chilqiyah – Share with Yah (Hilkiah), Chananyahuw – Yah’s Merciful (Hananiah), Chashabyah – Yah’s Plan (Hashabiah), Towbiyah – Yah is Good (Tobiah), Yakda’yah – Acknowledge Yah (Jedaiah), Yachizqiyahuw – Yah Strengthens (also rendered Hezekiah), Yariyahuw – Yah is the Source of Instruction (Jerijah), Yirmayahuw – Yah Lifts Up (Jeremiah), Yasha’yahuw – Salvation is from Yah (Isaiah), Mow’adyah – Yah’s Appointed Meetings (Moadiah), Mowriyah – Revere Yah (Mount Moriah), michyah – Yah Preserves Life (preserves life), Machceyah – Yah’s Shelter (Maaseiah), Malkiyah – Yah Rules (Malchiah), Ma’aseyah – Doing Yah’s Work (Maaseiah), Ma’aseyahuw – Implement of Yah (Maaseiah), Miqneyahuw – Redeemed by Yah (Mikneiah), Mashelemyahuw – Yah’s Visible Likeness (Meshelemiah), Mattanyah and Mathithyahuw – Yah’s Gift (Mattaniah and Matthew), Nachemyah – Yah Consoles and Comforts (Nehemiah), Ne’aryah – Yah’s Young Servant (Neariah), Neriyahuw – Yah’s Lamp (Neriah), Nathanyahuw = Yah Gives (Nethaniah), ‘Obadyah – Work With Yah (Obadiah), ‘Adayah – Yah’s Pass Over Adorns (Adaiah), ‘Uziyahuw and ‘Uziya’ – Yah is Mighty (Uzziah), ‘Ananyah – Yah Appears (Ananiah), ‘Anayah – Yah Answers and Responds (Anaiah), ‘Azaryahuw – Yah Supports and Assists (Azariah), ‘Asayah – Yah Does the Work (Asaiah), ‘Amacyah – Yah Carries Our Burdens (Amasiah), ‘Athalyahuw – Yah’s Splendid Choice (Athaliah), Padayah – Yah Ransoms and Redeems (Pedaiah), Palatyahuw – Yah Saves and Sets Free (Pelatiah), Tsidqiyahuw – Yah’s Justice Vindicates (Zedekiah), tsaphiyah – Observe Yah (examine), Tsaphanyahuw – Treasure Yah (Zephaniah), tuwshiyah – Yah’s Wisdom (wisdom), Tsaruwyah – Be Bound to Yah (Zeruiah), Qowlayah – Listen to the Voice of Yah (Kolaiah), Ramalyahuw – Be Raised by Yah (Remaliah), ra’yah – Yah Loves (love), Shobyah – Yah’s Branch and Staff (Shachia), Sherebyah – Yah’s Scepter (Sherebiah), Sarayah – Persist and Persevere With Yah (Seraiah), Raphayah – Yah Heals & Restores (Rephaiah), Shakanyahuw – Settle and Dwell with Yah (Shechaniah), Shelemyah – Yah Provides a Peace Offering (Shelemiah), Shama’yah – Listen to Yah (Shemaiah), and Shamaryahuw – Closely Observe Yah (Shemariah).
Reading this list, it becomes evident that the prophets and disciples, Yasha’yahu (Isaiah), Zakaryahuw (Zechariah), Chizqyah (Hezekiah), Yirmayahuw (Jeremiah), ‘Elyah (Elijah), Nachemyah (Nehemiah), Mathithyahuw (Matthew), and Yahowchanan (John), told us to Shama’yah (listen to Yah) in Yahuwdiyth (Yah’s Language) regarding a Yahuwdy (Jewish) yashuw’ah (Savior) who arrived in Yahuwd (Judah) named Yahowsha’ as the ‘Edonyah (Upright Pillar), as the Ma’aseyah (Implement Doing the Work of Yah), as binyah (Yah’s Son), as gadyah (Yah’s Lamb), as daliyah (Yah’s Branch), berekyah (as Yah kneeling down and diminishing Himself to bless us), banayah (establishing) the Towrah (written instruction, teaching, direction, and guidance) on Mount Mowriyah (Revere Yah) on the Chagiyah (Yah’s Festival Feast), the Mow’adyah (Yah’s Appointed Meeting Time), of ‘Adayah (Yah’s Passover) to Padayah (ransom and redeem us to Yah) to Palatyahuw (have Yah save us and sets us free), with Tsidqiyahuw (Yah’s justice vindicating us) so that we might chayah (live with Yah), Shakanyahuw (settling down and dwelling with Yah). So in conclusion: Zakaryahuw Yahowchanan Yahsa’yahuw (Remember Yah is our Merciful Savior), the Ma’aseyah (the Implement Doing the Work of Yahowah) which is Yahowsha’ (Yahowah Saving Us).
But perhaps Yah had a senior moment, and after conveying 265 essential names, titles, and words bearing His signature, including Yahowah and Yahowsha’, on the most important title of all relative to our salvation, He got distracted, lost interest, and failed to seize the opportunity to associate Himself with the Ma’aseyah. Or maybe, just maybe, the same Masoretes who corrupted Yahowsha’s name, giving us Yehshu, also corrupted Ma’aseyah, giving us Mashiach, and thus Messiah.
The second insight I’d like you to consider relative to the validity of Ma’aseyah versus Mashiach and Messiah is the number of times one versus the other appears in God’s Word. You may be surprised to learn that we know for certain that Ma’aseyah and Ma’seyahuw were written twenty-three times throughout the Prophets and Writings (in Yirmayahuw/Jeremiah, in 1&2 Chronicles, in Ezra/Ezrah, and in Nachemyah/Nehemiah). Mashiach, on the other hand, may have been scribed twice, both times in Dan’el/Daniel. (The reason I wrote “may” will become evident in a moment.)
Third, the textual spelling from which Ma’aseyah and Mashiach are vocalized is identical save the concluding letter. Throughout Yah’s Word in Ancient and Paleo Hebrew (twenty-three times in five different books), we discover that the final letter in Ma’aseyah is Hey (ה), providing the same “ah” sound as we find at the end of Yahowah’s name. But in the book of Daniel, the only one originally scribed in both Aramaic and Babylonian Hebrew, we find a Chet (ח) conveying the hard “ch” sound. And while these letters would never have been confused in paleo-Hebrew, they are far too similar in Babylonian Hebrew (ה vs. ח). Once a scroll has been unfurled and handled a number of times this minor distinction (the length of the left leg) is often lost.
Since the evidence is our guide to the truth, be aware that there are eight partial manuscripts of Daniel in the Dead Sea Scroll collection. These were copied between 125 BCE and 50 CE. It should be noted that all four scrolls containing material from the first eight chapters of the book, are initially scribed in Babylonian Hebrew, but they switch to Aramaic in the midst of chapter 2, verse 4, and then revert back to Hebrew at the beginning of the eighth chapter. (Along these lines, it is also interesting to note that the longer Roman Catholic version of Daniel, with the Prayer of Azariah, the Song of Three Men, Susanna, and Bel and the Dragon, isn’t supported by any Qumran manuscript.)
None of the eight scrolls found in the Qumran caves provide any witness to the text between Daniel 7:18 and 10:4. And unfortunately, the two passages with references to the Ma’aseyah or ha Mashiach, Daniel 9:25 and 9:26, are right in the midst of this void. That means the oldest manuscript attesting to this minor difference (the length of the left leg on the concluding letter) with major implications (Ma’aseyah or Mashiach), was written by rabbinical Masoretes in the 11th-century CE. So it is in this manuscript, known as the Codex Leningradensis (dated to 1008 CE and published in 1937), that the rabbinical agenda, openly stated in the 3rd of Maimonides’ 13 Principles of Judaism (God is incorporeal), strives to distance the Rabbinical Mashiach from Yahowah—a G-d whose name rabbis will neither write nor speak. As such, the evidence on behalf of Ma’aseyah is strong and on behalf of Mashiach is weak.
Fourth, every Scriptural name and title, from Isaiah to Zachariah, from Mount Moriah to the Messiah, which is transliterated “iah” today, is actually “yah” in the revealed text. Just as Qumbayah and Halaluyah speak volumes to those with an ear for Yah’s Word today, so does the legacy of “iah” at the end of “Messiah.”
Fifth, Ma’aseyah provides a perfect depiction of how Yahowah used Yahowsha’. As Ma’aseyah, He was “Yah’s Implement, Doing the Work of Yahowah.” Ma’aseyah even serves as the perfect complement to Yahowsha’, whereby we are told: “Salvation is from Yah.”
Sixth, Ma’aseyah helps illuminate Yahowah’s First Written Instruction: “Zakar/Remember the Shabat/Sabbath.” After using two of Hebrew’s three words for “doing work,” ‘abad and ‘asah, (the other being ma’aseh) Yahowah asks us not to do any mala’kah on Shabat. Recognizing that mala’kah is based upon mal’ak, which is “a spiritual being, God’s servant, a theophanic manifestation tasked with the job of delivering the heavenly message,” it becomes evident that we are being asked not to do the work of the Ma’aseyah, because He is the “Implement Yahowah has Tasked to Do His Work.” In other words: Yah can save us, but we cannot save ourselves.
Seventh, now that we know that the Divine Placeholders used in the Greek text to represent the Ma’aseyah were based upon Chrestus, not Christos, we find a perfect match. Both words convey the same message: Yahowsha’ is Yah’s “Useful Implement,” His “Upright Servant,” who does “Good, Moral, and Beneficial Work.” And that is better than being “Christ/Drugged.”
It is therefore reasonable for us to conclude that Yahowah assigned the title Ma’aseyah to Yahowsha’.
As has been our custom, let’s examine Ma’aseyah through the lens of Ancient Hebrew—the language of revelation. The first letter, Mah, which is now called Mem, was conveyed by way of waves upon the water. It symbolized the origin of life and cleansing. And even today, mah in Hebrew means “water.”
The second letter is Ayin. This character, which is also found in Yahowsha’s name, was drawn to depict an eye. It was used to convey the ideas of sight, observation, knowledge, perspective, and understanding.
The third letter in Ma’aseyah is Sin, which is called Samech today. Its graphic symbol was akin to a thorn, a hard sharp object which was known to pierce. It came from a bush which served as a protective barrier from carnivores and ill-tempered men. It conveyed the ideas of cutting, piercing, separation, and division, in addition to shielding and protecting.
The last two letters in Ma’aseyah are mirrored in the beginnings of Yahowah’s and Yahowsha’s names:. As we now know, the Yowd was drawn to represent an arm and hand, and it symbolized the power and authority to do whatever work was necessary.
The final letter in Ma’aseyah is Hey, whose pictographic form revealed a person reaching up and pointing to the heavens. It conveyed the importance of observing God, and of reaching up to Him for assistance.
The picture painted by these historical characters – – collectively tell us that the Ma’aseyah is the source of life and of spiritual cleansing for those who know and understand Him, who observe His words and deeds from the proper perspective. While He was pierced for our sins, and while He came to bring division, He has the power to protect and shield. As Yahowah’s representative, the Ma’aseyah comes with the power and authority of God. He is literally the work of God. Those who recognize these things, and who reach up and rely upon Him, will find Him ready and willing to assist.
* * *
When it comes to the next corrupt term, a modicum of investigation leads to the inescapable conclusion that the title “Bible” was derived from the name of an Egyptian goddess. Especially incriminating, biblos was not used to describe “Scripture” until the fourth century CE, coterminous with the formation of Constantine’s Roman Catholic Church. Prior to that time, biblion, or in the plural biblia, simply described the material upon which the words had been written. This is not unlike calling the Torah “parchment.”
The papyrus reeds which grew along the Nile in Egypt were imported into Asia by way of the Phoenician port known as Byblos by the Greeks. Priests taught that the city had been founded by the Phoenician sun deity Ba’al Chronos, “the Lord of Time” (a blending of the Hebrew word for Lord, ba’al, and the Greek word for time, chronos), according to the scholarly tome Mythology of All Races. As such, it was the seat of Adonis (also meaning “the Lord,” this time from the Hebrew ‘adonay).
More incriminating still, according to Ausfuhrliches Lexicon of Grecian and Roman Mythology, “the ancient city of Byblos in Phoenicia was named after Byblis in Egypt,” which was in turn named after “the sun goddess Byblis, also known as Byble.” Byblis was the granddaughter of Ra, and was eventually inducted into Roman mythology as a descendant of Apollo. According to Bell’s New Pantheon, “Byblia was also the name of Venus,” and thus “she must be equated with Ishtar,” the Babylonian Queen of Heaven and Mother of God for whom “Easter” was named. This connection was affirmed in An Illustrated Dictionary of Classical Mythology and also in Crowell’s Handbook of Classical Mythology. Therefore, considering the title’s heritage, “Bible” is a horrible designation for God’s Word.
Compounding this mistake, God did not reveal anything even remotely akin to an “Old Testament,” or “New Testament.” The perpetrator of this fraud was Marcion, a raging anti-Semite who rejected Yahowah and the entirety of His Torah testimony. In the early 2nd-century CE, Marcion became the first to refer to the Torah, Prophets, and Psalms as the “Old Testament.” The reference was intended to demean it as a document which contained the will of a now deceased deity. In its place, Marcion promoted his “New Testament,” a canon comprised of Paul’s epistles and of his heavily edited versions of Luke and Acts—in which most everything prescribed in the Torah was removed or demeaned. In the process, Marcion established a division which had not previously existed, and he created the notion that the Torah was now obsolete, having been replaced by the Pauline concept of the “Gospel of Grace.” Anything which didn’t support this view was either erased or ignored. It was a transition in perspective from which Christianity would never recover.
And while Marcion was ultimately labeled a heretic by the Roman Catholic Church for his Gnosticism, most everything Marcion promoted remains indelibly woven into the fabric of the Christian religion—especially his influence on the text of his “New Testament,” and his devotion to Pauline Doctrine. Marcion was kicked out of the Church, but all things Marcion have remained.
In support of this anti-Yahowah perspective, Paul, in his letters to the Galatians and Romans, wrote of “two covenants,” and he said that the one formalized in the Torah on Mount Sinai, was of the flesh and thus evil, a cruel taskmaster, that had not, could not, and would not save anyone. And while I’ve already quoted Yahowah’s perspective on this to prove otherwise, what about the notion of a “second, new and different” Covenant? Didn’t the prophet Yirmayahuw / Jeremiah predict the advent of a “New Covenant?”
At first blush, the answer appears to be yes, at least if you consider errant translations and don’t read the entire discussion. The fact is: Yahowah did speak of eventually “renewing, repairing, and restoring the Covenant,” and of this “Renewed Covenant” “not being exactly the same as” the existing one. But the context is Yisra’el’s and Yahuwdah’s reconciliation with Yahowah, which has not yet occurred. Therefore, the Covenant has not yet been renewed.
Further, those who actually consider Yahowah’s explanation of how His Renewed and Restored Covenant will differ from the Covenant described in His Torah, discover that “Yahowah will give the Towrah, placing it in their [Yisra’el’s and Yahuwdah’s] midst, writing it upon their hearts” so that “I shall be their God, and they shall be My family.” Therefore, this is not about Gentiles, the Church, or a replacement of the Torah with Grace. Indeed, it is just the opposite.
Since there is nothing more foundational to knowing God than understanding His Covenant and the role His Torah plays in our lives, let’s let God speak for Himself on this critical issue. For if there is but one Covenant, one familial relationship, presented and promised in Scripture, and if its renewal and restoration is predicated upon the Torah, we are precluded from promoting the myth that there is a “New Testament.”
“Behold (hineh – look, listen, and pay close attention to what follows), days (yowmym – times) are coming (bow’ – will arrive and will return), prophetically declares (na’um – foretells, predicts, and reveals) Yahowah ( - hwhy – Yahowah), when (wa) I will cut (karat – I will create, completely establishing and totally stipulating, I will actually make by way of separation (qal stem affirms reality and perfect conjugation speaks of an act which is total, complete, and indivisible)) relationally with (‘eth – as an eternal symbol on behalf of) the household and family (beyth – the home) of Yisra’el (yisra’el – those who strive and contend with, engage, persist, and endure with, are set free and are empowered by God) and relationally with (wa ‘eth – as an eternal symbol on behalf of) the household and family (beyth – the home) of Yahuwdah (Yahuwdah – Yah is Abundantly Sufficient, Of Yah, From Yah, and Those Who Are Related to Yah) a renewed and restored (chadash – a renewing, restoring, repairing, and reaffirming) Family-Oriented Covenant Relationship (beryth – nurturing and engaged relational agreement established on the foundation of beyth – family and home, a mutually binding partnership promise, solemn oath, and active alliance, and a participatory pledge based upon a marriage vow which fosters and encourages).” (Yirmayahuw / Yahowah Uplifts / Jeremiah 31:31)
The part of this verse which Christians, desperate to justify their “New Testament,” miss, is that the renewal and restoration of the “beryth – Covenant” isn’t with Gentiles or their church, but instead, with Yahuwdah and Yisra’el. This promise, therefore, cannot apply to Christians or Christianity. It’s game over.
As a result, the only question worth debating in this passage is whether chadash should be translated “new” or “renewed,” as both are etymologically acceptable. Is God going to renew and restore, reaffirm and repair the Covenant presented in the Towrah with Yisra’el and Yahuwdah, or is He going to scrap the Towrah’s definition of this relationship and create an entirely new agreement?
To put this question to rest, you should know that the primary meaning of chadash, sometimes transliterated, hadas, is “to renew, to restore, to repair, and to reaffirm.” Of the ten times this verb is scribed in the Towrah, Prophets, and Psalms, it is translated: “restore and reaffirm” in 1 Samuel 11:14, “renewed and repaired” in 2 Chronicles 15:8, “to repair” in 2 Chronicles 24:4, “to repair and mend” in 2 Chronicles 24:12, “renewed” in Job 10:7, “renew” in Psalms 51:12, “renewed” in Psalms 103:5, again as “renewed” in Psalms 104:30, “repair” in Isaiah 61:4, and “renew and restore” in Lamentations 5:21.
As such, this passage actually reads: “Behold (hineh), days (yowmym) are coming (bow’), prophetically declares (na’um) Yahowah ( - hwhy- יהוה – Yahowah), when (wa) I will actually cut (karat) relationally with (‘eth) the household and family (beyth) of Yisra’el (yisra’el) and on behalf of (wa ‘eth) the household and family (beyth) of Yahuwdah (Yahuwdah) a renewing, restoring, and repairing (chadash – with the secondary meaning being: a renewed, repaired, and restored) Family-Oriented Covenant Relationship (beryth).” (Yirmayahuw 31:31) And in this way, Yahowah is saying that His Covenant “is renewing,” that it “is restoring,” and that it “will be affirmed,” as it “will repair” the relationship He has had with Yahuwdah and Yisra’el.
While this rendering of the 31st verse of Yirmayahuw is completely valid, it isn’t necessarily the conclusion you would come to if you casually looked up chadash in your favorite lexicon. Strong’s, for example, presents S2319 chadash (חָדַשׁ) as “new,” and then they claim that it was translated “new” 48 times [in the King James Version for which their concordance was created]. But look closely. The initial Strong’s entry regarding this word reveals that it is “From S2318 chadash (חָדָשׁ),” which they define as “to renew, to make anew, and to repair.” But that is misleading. It is actually the same word. As is chodesh (חֹדֶשׁ), which is translated “month” 254 times according to Strong’s. Therefore, the same three letters can be used to convey a verb, an adjective, and a noun—something which is quite common in Hebrew, as well as most ancient languages.
So while there is absolutely no textual distinction between these three forms of chadash in the Divine Writ, the Masoretes created one—and it is that variation which has caused modern lexicons to make three words out of one. This known, there was an additional slight of scholastic hand in operation here. In Hebrew, like most all languages, verbs rule. Because they are active, they shape the meaning of the nouns, adjectives, and adverbs which are based upon them. For example, if you are diligent in your Scriptural study, you will discover that the root of most nouns, adjectives, and adverbs are verbs. But in this particular case, we find a very telling contrived exception to the rule.
I share this with you because the verbal definition, which in the case of chadash/hadas is “to renew, to repair, to restore, and to reaffirm,” should have prevailed. In fact, it is from the root meaning of “chadash – renewal and restoration” that chodesh/hodes became “month,” as the light reflected from the moon’s surface was “renewed and restored.”
That is not to say, however, that the adjective chadash/hadas cannot be translated “new.” It can be when the context dictates. It only means that if there are two equally viable options, as there are in Yirmayahuw / Jeremiah 31:31, we should choose the form which is consistent with the verbal root. And that becomes especially important if the other option would have God contradicting Himself.
As further affirmation of “renewed and restored” being an appropriate translation of chadash/hadas in this context, we find that within the prophetic writings of Yirmayahuw and Yasha’yahuw, each time Yahowah inspired either man to scribe chadash/hadas, by rendering it “renewed,” or especially “restored,” we achieve a substantially more enlightening result than translating this word “new.”
These things known, the next line seems to suggest that there will be a new covenant, one different than the one whose terms and conditions were delineated in the Towrah. But is this even possible? Could God do such a thing without seriously contradicting other statements He has made, and in so doing, rendering Himself capricious, and His Word unreliable?
“It will not be exactly the same as (lo’ ka – it will not be identical to) the (ha) Covenant (beriyth – familial relationship, marriage vow, binding agreement, and pledge) which relationally (‘asher) I cut (karat – created through separation) with (‘et) their fathers (‘abowtam) in the day, when (ba yowm) firmly grasping Me (hazaq – I repaired, renewed, and restored them, I established, sustained and supported them, I caused them to prevail and grow, as they were strengthened and encouraged by My power and authority) in their hand (ba yad – by them taking initiative, engaging, and reaching out), I led them out (yasa’ – I descended, extended Myself, and I served them by guiding them away) from (min) the realm (‘erets) of the crucible of Egypt (mitsraym – a metaphor for human religious, political, economic, and military oppression and divine judgment), which relationally (‘asher) they broke, disassociating themselves (parar – they violated and nullified, they frustrated, tore apart, and shattered, and they split away) from (‘eth) My Family-Oriented Covenant Relationship (beryth – My nurturing and engaged relational agreement established on the foundation of beyth – family and home, My mutually binding partnership promise, My solemn oath and active alliance, and My participatory pledge based upon a marriage vow which fosters and encourages), though (wa) I (‘anky) was married to them (ba ba’al hem – I was their husband), prophetically declares (na’um) Yahowah ( - hwhy- יהוה – Yahowah).” (Yirmayahuw / Jeremiah 31:32)
This affirms that the original Covenant was honored by God when He “hazaq – reached out to His people, and grasped hold of them, to renew and restore them,” “yasa’ min – leading them away from” “mitsraym – the crucible of religious and political oppression and divine judgment.” But, now, since Yisra’el and Yahuwdah subsequently “parar ‘eth beryth – broke their end of the agreement, and disassociated themselves from the relationship, the “beryth – Covenant Agreement” must be “chadash – reaffirmed, repaired, renewed and restored.”
The question now becomes: how is God going to do this without contradicting Himself? And what we find is a solution which is not only marvelous in its implications, but also one which completely destroys the Christian religion. Yahowah said:
“Indeed (ky – surely and truly) with this (ha zo’th – in conjunction with these conditions and provisions the) Familial Covenant Relationship (beryth – reciprocal partnership, active alliance, and engaged agreement, mutually binding and nurturing promise, solemn oath and participatory pledge, based upon a marriage vow) which relationally (‘asher) I will cut (karat – I will create and establish through separation) with (‘eth – and alongside) the House (beyth – household and family) of Yisra’el (yisra’el – those who strive and contend with, who engage, persist, and endure with, who are set free and are empowered by God) after (‘ahar – following) those days (ha yowm hem – that time), prophetically declares (na’um – predicts and promises) Yahowah ( - hwhy), I will actually give My Towrah, completely providing and producing My Teaching and Instruction (natan ‘eth Towrah – I will reliably bestow and totally devote My Direction and My Guidance as a gift, putting it (here the qal stem affirms that this will actually occur and the perfect conjugation tells us that the gift of the Towrah will be whole and complete, indivisible and uninterruptible throughout time)) within their inner nature (ba qereb – internally, inside their person, within their core and midst, becoming part of their psychological makeup, thoughts, and emotions). And (wa) upon (‘al – as the Almighty concerning) their heart (leb – speaking of their source of life, and the seat of love, volition, feelings, attitude, and character), I will actually write it (katab – I will genuinely engrave and inscribe it (written in the qal relational stem, telling us that we can rely upon this occurring, and in the imperfect conjugation, affirming that it will produce ongoing results throughout time, with the first person singular prefix, saying that God, Himself, will be doing the writing, and with the third person feminine singular suffix, telling us that it is the Towrah, which is a feminine noun, which will be inscribed)). And (wa) I shall be (hayah – I will always, reliably, and without interruption or exception be (qal stem perfect conjugation)) God (‘elohym) to and for them (la la), and (wa) they (hem), themselves, shall be (hayah – they will always and reliably exist, eternally receiving the complete benefits of (qal relational stem affirming the genuineness of this promise, and imperfect conjugation which tells us that there will be ongoing and unfolding assistance and advantages associated with being considered)) to and for Me as (la la) family (‘am).” (Yirmayahuw / Jeremiah 31:33)
The insights provided by the unique relational aspects of Hebrew tenses require greater diligence on our behalf, but they are worth the investment of our time, especially in passages like this one. It wouldn’t be a stretch to suggest that the affirmations they provide regarding the unfolding and continuous results we can expect from God giving His Torah to us, placing His Instructions and Teaching inside of us, and writing His Guidance and Direction on our hearts, are as essential to our inclusion in God’s Covenant Family as anything ever written.
Since this bears repeating, I’d like you to consider this essential instruction unamplified, and then fully amplified:
“Indeed (ky) with this (ha zo’th) Familial Covenant Relationship (beryth) which relationally (‘asher) I will cut (karat) with (‘eth) the House (beyth) of Yisra’el (yisra’el) after (‘ahar) those days (ha yowm hem), prophetically declares (na’um) Yahowah ( - hwhy), I will actually give My Towrah, completely providing and producing My Teaching and Instruction (natan ‘eth Towrah) within their inner nature (ba qereb). And (wa) upon (‘al) their heart (leb), I will actually write it (katab). And (wa) I shall be (hayah) God (‘elohym) to and for them (la la), and (wa) they (hem), themselves, shall be (hayah) to and for Me as (la la) family (‘am).” (Yirmayahuw 31:33)
Fully amplified, reflecting the Hebrew tenses, this same passage conveys:
“Indeed, this is truly and surely reliable: in conjunction with the specific conditions and provisions of the Familial Covenant Relationship, the reciprocal partnership, active alliance, and engaged agreement, the mutually binding and nurturing promise, the solemn oath and participatory pledge based upon a marriage vow, which relationally I will cut and create, establishing through separation, with and alongside the Household and Family of Yisra’el – those who strive and contend with, those who engage, persist, and endure with, those who are set free and are empowered by God – after those days, prophetically declares, predicts, and promises Yahowah, I will actually give My Towrah, completely providing and producing My Teaching and Instruction, I will reliably bestow and totally devote My Direction and Guidance as an enduring and continuous gift, putting all of it eternally within their inner nature, inside their person, within their core and midst, so that it becomes part of their psychological makeup, thoughts, and emotions. And upon their heart, speaking of their source of life, and the seat of love, volition, feelings, attitude, and character, I will actually write the Towrah, genuinely engraving and inscribing it so that it will continue to produce ongoing results throughout time. And I shall always and reliably be, without interruption or exception, God to and for them, and they, themselves, shall eternally be, always receiving the complete, ongoing, and unfolding assistance and advantages associated with being to and for Me as family.” (Yirmayahuw 31:33)
Before we contemplate the sweeping panorama presented in this passage, and how it forever alters the landscape, let’s consider some of the brushstrokes by which it was painted. This will be our most in depth evaluation of God’s Word thus far, and will serve as a working introduction to Yada Yah.
By interspersing three references to the “beyth – house, family, and home” of “yisra’el – those individuals who strive and contend with, who engage, persist, and endure with, who are set free and are empowered by God,” with four references to His “beryth – Covenant,” Yahowah has defined the nature of the relationship He wants to establish with us. That is because this “beryth – relationship” is based on a “beyth – household.” Yahowah is our Father. The Set-Apart Spirit is our Mother. And we are God’s children. Our purpose is to “endure, persist, and engage with God” as part of His “‘am – family.”
Everything important to Yahowah is separated and thus set apart. This is why the Covenant was “karat – cut through the process of separation.” Most people will be excluded from Yahowah’s family, because to be included a person must first separate themselves from the world of religion and politics.
This passage is a “na’um – prophetic pronouncement.” It serves as a promise of things to come.
Just as “beryth – Covenant” is based upon “beyth – family,” Yahowah’s name is predicated upon “hayah – the state of being.” We exist because He exists. More important still: Yahowah is the one we must turn to if we want to prolong our existence.
Natan means “give.” It speaks of “bestowing a gift,” and in this case, the gift of the Torah. From God’s perspective, His Guidance and Direction is a present, and therefore, it is not an obligation.
In the section of this Introduction to God devoted to the Towrah, we will learn that “ha Towrah – the Torah” is God’s: “tow (8420) – signed, written, and enduring, towrah (8452) – way of treating people, tuwr (8446) – giving us the means to explore, to seek, to find, and to choose, yarah (3384) – the source from which instruction, teaching, guidance, and direction flow, which tuwb (8421) – provides answers which facilitate our restoration and return, even our response and reply to that which is towb (2895) – good, pleasing, joyful, beneficial, favorable, healing, and right, and that which causes us to be loved, to become acceptable, and to endure, tahowr (2892) and tohorah (2893) – purifying and cleansing us, towr (8447) – so as to provide an opportunity to change our thinking, attitude, and direction.” As such, there is no more important document.
Qereb (קֶרֶב) is a noun which depicts the “inner part or inward nature of an individual.” As such, it speaks to our “thoughts and emotions,” which is where Yahowah’s Towrah will be placed. Like most nouns, qereb’s meaning is derived from its verb form, qarab (קָרַב), which is pointed differently, but spelled identically. Qarab, means “to approach and to come near, to draw near and to enter the presence.” Qarab is the operative verb in Yahowah’s presentation of the “Mow’ed Miqra’ – Invitations to Meet” on “Yowm Kippurym – the Day of Reconciliations,” whereby we are invited to “qarab – come near and approach, coming into the presence of” our Spiritual Mother. This connection provides an essential clue when it comes to understanding the sweeping panorama painted in this prophetic passage.
Leb, which is the word for “heart,” conveys many of the same ideas in Hebrew as its counterpart does in English. We say that someone has a good heart, to infer that they are of good character. We say that our heart belongs to someone to infer that we love them. We speak of the heart of a matter to describe its very essence. We say that in our heart we feel a certain way to infer that we have exercised our volition and have made a choice. Our heart is used to describe our attitude, and it is the organ whose beats we monitor to determine if someone is alive or dead. And so it is, especially in this context, that we must read “leb – heart” to say all of these things, if we want to understand why Yahowah is writing His Torah upon that which makes us who we are.
The end of this passage deploys parallel poetry to explain the reason God is going to restore and renew His relationship with us by giving us His Torah, placing it inside of us, and writing it upon our hearts. Stripping these words to their core, God wrote: “hayah la la ‘elohym – hayah la la ‘am.” In English, this reads: “I shall be (hayah) God (‘elohym) to and for them (la la), and (wa) they (hem), themselves, shall be (hayah) to and for Me (la la) family (‘am).”
With the verb tenses more fully developed, God revealed: “I shall be (hayah – I will always, reliably, and without interruption or exception be (qal stem perfect conjugation)) God (‘elohym) to and for them (la la), and (wa) they (hem), themselves, shall be (hayah – they will always and reliably exist, eternally receiving the complete benefits of (qal relational stem affirming the genuineness of this promise, and imperfect conjugation which tells us that there will be ongoing and unfolding assistance and advantages associated with being considered)) to and for Me as (la la) family (‘am).”
This is wholly reciprocal on multiple plains. Those who consider Yahowah to be their God will be considered family by God. Yahowah will serve as God for those who consider Him to be God. Further, while existing as part of Yahowah’s family is a benefit for us, it is presented here as a benefit to and for God. Building a family, engaging with His children and helping us grow, is the sole reason our Heavenly Father created the universe. His family brings Him pleasure and causes Him to grow.
When Hebrew words are repeated, as they are here on two occasions with la la, it strengthens their meaning exponentially. Typically, la serves as a prepositional prefix, and conveys “to” and “for.” It speaks of “approaching someone,” of “moving toward a goal,” and of “doing something in order to achieve an expected result.” In addition to these thoughts, la can be translated: “toward, among, so that, by means of, concerning, on behalf of, and according to.” La “draws a connection between correspondence (the Torah) and a relationship (the Covenant).” And in actuality, every aspect of la fits this context.
So now that we understand the meaning of these words, what do all of these words mean? To begin, the Covenant Relationship and Yahowah’s Torah Teachings are inseparable. Without the Torah, the Covenant is completely unknown, as are its terms and conditions, rendering it impossible for anyone to participate in this relationship. But, and this is the biggest “but” in the universe, it currently remains possible for us to separate ourselves from the Torah, and therefore from its Covenant. In fact, God structured it this way by design.
You see, we were created with “nadah – freewill,” which is “an uncompelled opportunity to move in the direction of our choosing:” to God or away from Him, to observe or ignore His Torah, to accept or reject His Covenant, to revere or fear our Heavenly Father, to love or despise Yahowah. And this is why we find that the first two of seven men listed, who along with Moseh, received the Torah on Mount Horeb, bore names directly associated with freewill: ‘Aharown – enlightened freewill from ‘aw – to desire, ‘ow – to choose and to prefer, and ‘owr – light and enlightenment, and Nadab – one who willingly, freely, and of his own volition, chooses, from nadah.
Since thoughtless volition is nothing more than an exercise in random chance, we were also given a “nesamah – conscience.” It enables us to rationally, logically, thoughtfully, morally, and judgmentally evaluate the evidence God has provided in His Torah, thereby facilitating wise decisions.
And while this has been the state of affairs throughout the millennia, it is about to change. A time is coming when everybody will be as one with the Torah, as the Covenant is with the Torah. Therefore, the only thing which differentiates the existing Covenant relationship from its reaffirmation and restoration, is the inability to separate oneself from the terms and conditions of the relationship as they are delineated by Yahowah in His Towrah.
Our mortal existence affords us the opportunity to choose God based upon His terms and conditions or reject Him and them. Our immortal existence is predicated upon having made the choice to accept the Covenant in accordance with the Torah. But there is a day on our horizon in which the last person will make their final choice—Yowm Kippurym during Armageddon.
God could have avoided religious competition long ago, and mankind’s woes would have been nonexistent. But this could not have occurred without a consequence so severe, it would have negated our very existence.
The reason Yahowah hasn’t yet placed His Towrah inside of us, nor written His instructions on our hearts, is because freewill is sacrosanct. Today, everyone has the ability to choose to know, to love, and to trust God, to ignore God, to reject Him, or to replace Him with a divinity of man’s making. If the Torah had been mandated, had it been unrivaled, had it been incorporated into our personalities, there would have been no possible way for any religious alternative to have emerged. And without options, there would have been no choice. Without choice, loving relationships cannot exist and families are meaningless. Therefore, while the Family-Oriented Covenant Relationship and Yahowah’s Towrah Teachings have been inseparable, it remains possible for us to separate ourselves from them.
And yet this option, which is the choice to reject Yahowah’s instructions and to disassociate from Him, has to end for eternal life with God to begin. So once all who will choose to know and respect Yahowah, have chosen to do so, once all who remain alive on this planet have decided to be part of Yahowah’s family, there is no need for the bane or pain of religion. And yet, even once everyone has been adopted by Him, even when we have all become eternal and are empowered and enriched by our Heavenly Father, then, more than ever, we will still need His Guidance. The universe becomes ours, as does all of God’s power and authority. So, it will be especially important that we understand how to exercise these gifts and wield our power. By giving us His Torah, by placing all of it within us, by writing it upon our hearts, we will be equipped with the knowledge we will require to exercise our newfound freedom appropriately. And that my friends is wonderful, landscape changing, news. It explains how we will retain freewill throughout eternity, and yet keep from doing something foolish.
Therefore, this explains what will occur upon Yahowah’s return during “Yowm Kippurym – the Day of Reconciliations” at the end of the Tribulation. It illustrates how God will fulfill His Torah promise to reconcile His relationship with Yisra’el and with Yahuwdym. And it tells us when the Covenant will be renewed, because that is the only day in all of human history in which this transformation, this restoration, can occur without conflicting with God’s previous testimony. (For those who are thinking ahead, Yahowah can and will put His Towrah – Instructions inside of those of us who have chosen to rely upon Him before His return, and still allow those who are born during the Millennial Sabbath to exercise freewill by not doing so for them until the completion of the Sukah Shabat.)
This passage also affirms the role of the Torah in our salvation, because it associates the Torah Teaching and Covenant Relationship with us being included in God’s family. And reading between the lines, it reveals how Yahowah’s Torah Instructions will continue to guide us during the Millennial Sabbath and beyond into eternity. It even explains that the purpose of the Covenant is to establish God’s family, so that we can live with our Heavenly Father as His children.
And yet, with all of these affirmations, it is astonishing that Christians routinely mistranslate this passage, truncate it, and remove it from its context, to justify Paul’s proclamation of a “new covenant,” one based upon faith, one unrelated to the Torah or its God. I dare say, the Christian misinterpretation of this passage ranks among the most debilitating crimes ever perpetrated in the name of religion.
Speaking of this and other crimes, Yahowah revealed the benefit of making His Torah our undisputed and unrivaled instruction manual: “And (wa) they will not teach or learn (lo’ lamad – they will not be trained in nor indoctrinate, instruct or respond to) man’s (‘iysh – mankind’s and individual people’s) errant pronouncements, thoughts, thinking, or reasoning (ra’ – evil ways and improper principles, bad judgment, false pretenses, and regrettable communications) any longer (‘owd – ever again), or mankind’s (‘iysh) despondency and grief (‘ah – his tale of woe) claiming (‘amar – saying, boasting, and declaring) to actually know (da’at – to be acquainted with and be aware of the evidence regarding) Yahowah ( - hwhy). Because then, indeed (ky – rather surely and truthfully at that time), they all (kol) will actually know and recognize Me (yada’ ‘owty – they will be familiar with, be aware of, respect, revere, and acknowledge Me, and they will be known to Me), from (min) the smallest, youngest, and least significant (qatan) up to (‘ad) the biggest, oldest, and most influential (gadowl), prophetically declares (na’um – predicts and promises) Yahowah ( - hwhy). For indeed, then (ky), I will have forgiven (salah – will have pardoned and removed) their sin (‘awon – their guilt, liability, and consequence of perversity) and accordingly (wa la) their offenses against the standard (hata’th – their sinfulness and wrongdoing, their propensity and history of missing the way) will not (lo’) be remembered (zakar – recalled or mentioned) any longer (‘owd – now or ever again).” (Yirmayahuw / Jeremiah 31:34)
To hide the fact that God specifically said that the result of writing His Torah on our hearts would be that mankind’s errant and evil pronouncements would no longer be taught or considered, rea’ and ‘ach were both erroneously rendered by religious teachers and preachers. The Masoretes would have you believe that ra’ is rea’, and that it means “neighbor,” and that ‘ah should be rendered “brother.”
In actuality, God is not saying that “they will not teach man’s ‘brother’ any longer, or man’s ‘neighbor,’” because by saying such a thing, He would be asking us to contradict the very Torah instruction He has given us. But once we strip away the rabbinical copyedits, we discover that ra’, pointed רַע, means “evil, wicked, immoral, harmful, wrong, troubling, and undesirable,” and pointed רֵעַ, conveys: “shouting, roaring, and loud pontifications and pronouncements.” Therefore, immoral preaching, is what will no longer be tolerated once the Covenant is renewed.
Similarly, rabbis and religious scholars would have you believe that ‘ah should be translated “brother,” when its primary definition is actually “pain, despondency, and grief.” ‘Ah speaks of a “brazier, a pan which holds burning coals,” and of “a howling animal,” specifically a “jackal or hyena.” Therefore, once the Covenant is renewed, and once we become one with the Torah, the “pain and grief” which man has wrought upon his fellow man through religious teaching will be things of the past.
And yet religion will not go down without a fight—even if it means that the religious must copyedit the Word of God to survive. And that is precisely what they have done. But, all of their efforts will be undone and be for naught upon Yahowah’s return during the final political and religious battle on earth—Armageddon. On that day, some will be eternally reconciled unto God and others will be eternally separated from Him.
Should you be mentally jumping ahead in time to the Day of Reconciliations (Yowm Kippurym in the year 6000 Yah, which will commence at sunset on October 2, 2033), and be wondering about the state of freewill after we bear Yah’s Torah and Signature, it will endure, but within a framework which will allow us to enjoy our Heavenly Father’s company and explore the universe without doing damage to ourselves or it. By this time, the only souls alive will be those who have previously chosen to rely upon and love Yah, making the freedom to reject, counterfeit, or loathe Him, moot.
As a result of this announcement from God, it would be wrong to refer to the Greek eyewitness accounts as the “Renewed Covenant,” much less the “New Testament.” The Covenant has not yet been “renewed.” There will never be a “new” one. And since it is His Word, I think it’s reasonable to use His terms.
But should you discount what Yahowah had to say about the enduring nature of His Covenant, in favor of the revelation delivered by Yahowsha’, you’d find that they spoke with the same voice. The Ma’aseyah facilitated the benefits of the Covenant by honoring the promises of the Torah. He did not create a “New Testament,” much less a new religion. During the Sermon on the Mount, He said:
“Do not assume that I have come to weaken, to dismantle, to invalidate, or abolish the Torah or the Prophets. I have not come to do away with it, but instead to completely fulfill it. Truly, I say to you, until heaven and earth pass away not one jot (iota – the smallest letter, or Yowd in Hebrew) nor tittle (keraia – the top stroke or horn of Hebrew letters) shall be passed by, be ignored, be disobeyed, or be disregarded from that which was established in the Torah until the time and place it all happens. Therefore, whoever dismisses, invalidates, or abolishes the least of these terms and conditions, or teaches people to do the same, they will be called the least dignified in the kingdom of heaven. And whoever performs them, and teaches them, they will be called the greatest and most important in the kingdom of heaven.” (Mattanyah / Yah’s Gift / Matthew 5:19)
The Ma’aseyah Yahowsha’ picked up this theme again, also in the same sermon, this time in the context of seeking the truth so that we can make an informed choice. “Ask, making an earnest request, and it shall be given to you as a gift. Seek, searching diligently for knowledge, and you will discover the truth and find what you are looking for. Knock, requesting acceptance at the door, and it will be opened for you. For then, all who make an earnest request receive and will be accepted. And those who actively search for the location and for knowledge, who really desire to learn, will know the truth. Those who request acceptance at the door (which is Passover), they will be granted entrance.”
“What man is there among you, when his son shall ask him for a loaf, will give him a stone? Or if he should ask for a fish, would give him a snake? If then you being morally corrupt know how to give good and generous gifts to your children, how much more by way of contrast will your Father who is in Heaven produce and give valuable and generous gifts to those who ask Him?” (Mattanyah / Yah’s Gift / Matthew 7:7-11)
Throughout the Torah, the Doorway to Life is synonymous with Passover. It is where we must all begin our journey if we seek to live with God. It is the first of seven steps in the path to life. “For then this is the Torah and the Prophets: enter, starting with and experiencing the first step in the path by the way of the narrow and specific doorway, because the way is wide, it is crafted to be broad, expansive, and unreliable, and the route is broad which leads away, and which deceives and influences someone to go astray to the point of destruction and perishing, needlessly destroying themselves, squandering their lives. And the vast preponderance of people are those experiencing this path. The doorway is narrow, exacting and specific, and the path goes against the crowd, which leads to life. And few discover and experience it.” (Mattanyah / Yah’s Gift / Matthew 7:12-14)
According to God, there is but one way to extend our mortal existence. This path commences in the heart of the Torah, with the Invitation to Meet on Passover. It is the “narrow and specific doorway,” where the consequence of sin, which is death, is remedied.
The next step to life in God’s presence is Unleavened Bread, the following day, where Yahowah redeems us from the penalty of sin, which is separation from Him and His family. The Miqra’ of Matsah thereby serves as the threshold to Heaven, the Welcome Mat, which cleanses us of religious and political muck before we enter God’s home.
This leads to FirstFruits, where those who rely on Yah’s merciful gifts become His children, and are adopted into His family. Reborn spiritually, we rise up to Heaven, where we are welcomed and enriched by our Heavenly Father.
Our salvation and Yahowsha’s very existence are measured and understood by these three days. God’s mercy and the Ma’aseyah’s life are utterly meaningless, and His sacrifices are completely irrelevant, apart from the context of the Mow’ed Miqra’ey of Pesach, Matsah, and Bikurym. By severing the essential connection between them, Judaism (with their Oral Law) and Christianity (by way of its aversion to the Torah) have doomed the souls of every man and woman who has placed his or her faith in these counterfeit religious institutions.
While the third volume of Yada Yah – Meeting with God – is dedicated in its entirety to presenting Yah’s Seven-Step Plan of Salvation, and the fourth volume is focused on the Ma’aseyah’s fulfillment of Yahowah’s prophetic promises, suffice it to say for now, the fourth step on the way to life eternal is Seven Sevens. On this celebration of the Sabbath – the Mow’ed Miqra’ of Shabuwa’ – Yahowah’s children are enlightened and empowered so that we can share God’s testimony regarding the renewal and restoration of life with every sinner on earth, regardless of race, age, or status.
Then, on the first day of the seventh month – the Miqra’ of Taruw’ah (often called Trumpets) – we are asked to proclaim the good news that Yahowah has provided a way home. We are also encouraged to announce an explicit warning: this way is not only so narrow and restrictive few will find it, all alternative paths lead in the wrong direction.
According to God, missing the sixth step – the Day of Reconciliations, or Yowm Kippurym – will lead to the dissipation of one’s consciousness. And that is because this day denotes the time Yahowah will return, the day in which those who have chosen to revere Him will be reconciled, and when those who have rejected Him will be separated.
This leads to our Heavenly Father’s ultimate goal – to Shelters (Sukah in Hebrew) – where as a result of the first six steps, we are allowed to camp out with Yahowah for all eternity. Upon its fulfillment on the Mow’ed Miqra’ of Sukah in the Yowbel year 6000 Yah (October 7, 2033), the Earth will return to the conditions found in the Garden of Eden, as will mankind’s relationship with Yahowah.
This is the time spoken of in the final declaration found in Yirmayahuw / Jeremiah 31:34: “Because then indeed, they all will actually know and recognize Me (yada’ ‘owty – they will be familiar with Me, be aware of, respect, revere, and acknowledge Me, and they will be known to Me), from the smallest, youngest, and least significant up to the biggest, oldest, and most influential, prophetically declares and promises Yahowah. For indeed, then, I will forgive and remove their sin and accordingly, their offenses against the standard will not be remembered any longer, now or ever again.”
Before we leave this portion of the Ma’aseyah’s Sermon on the Mount and move on to His concluding statements, please note that Yahowsha’s testimony regarding the narrow and broad paths, the one which is restrictive versus the one which is popular, precludes Christianity as a potential way to life. At over a billion adherents strong, it is very popular, and thus expressly disqualified as a means to eternal life. Furthermore, Yahowsha’s words serve as an amplification of the message Yahowah wrote on the first of the two tablets, when He said that “thousands,” not millions or billions, would “benefit from His mercy,” and that those who did so, would do so, by “observing His instructions.” These are sobering thoughts not one in a million Christians seems capable of processing.
Advising us, therefore, not to succumb to religious myths, such as the “New Testament,” Yahowsha’ warned all who would listen about Paul, the founder of Christianity, author of most of the “New Testament,” and the most fitting candidate for this dire prophecy. “You must be alert, and you should carefully examine, prosecute, and turn away (prosechete – you should pay close attention, watch out for, and beware of, guarding yourself) from false prophets who come to you from within dressed in sheep’s clothing, yet they actually are wolves who are exceptionally self-promoting and self-serving (harpax – vicious carnivorous thieves who secretly and deliberately rob, extort, and snatch away).” (Mattanyah / Yah’s Gift / Matthew 7:15)
In the context of the Torah enduring forever and being the lone source of life, the man best known for contradicting God on this very topic, while at the same time claiming to be an “Apostle chosen by God,” is Paul. He, more than anyone who has ever lived, fits the definition of a “false prophet,” one who “came dressed in sheep’s clothing,” yet “was actually a wolf,” “promoting his own” message: the “Gospel of Grace.”
Still speaking of Paul, the Benjamite wolf, and his associates, particularly his lover, Timothy, Yahowsha’ told us how to recognize them: “Indeed as a result, you will know with certainty, recognize, and understand (epiginosko – have complete and accurate knowledge based upon a thorough examination of the evidence regarding) them from their fruit, from their results and harvests.” (Mattanyah / Yah’s Gift / Matthew 7:20) “Their fruit” was comprised of: Galatians, First and Second Thessalonians, First and Second Corinthians, Romans, Philippians, Colossians, Ephesians, Titus, Philemon, First and Second Timothy, Hebrews, and most of Acts. Because of their inclusion within the “New Testament” of the “Christian Bible,” this rotten fruit from Paul and his associates (Hebrews and Acts) has led more people astray – away from God – than all other books combined, save perhaps the Qur’an. Paul’s letters mirror Satan’s original scheme, whereby he twisted Yahowah’s Word in the Garden, and then removed what God had said from its context, to deceive. As a result, Paul’s epistles are the most beguiling ever written.
In conclusion, the Ma’aseyah delineated the consequence of believing the contradictory pontifications which became the “New Testament.” “All those calling Me ‘Lord Lord’ will not enter the kingdom of heaven, but to the contrary, those in heaven are those who do My Father’s will (thelema – do what He decided and proposed [read: who observe Yahowah’s Torah]). Many will say to Me in this specific day, ‘Lord, Lord, did we not speak inspired utterances and prophesy in your name and drive out demons in your name, and perform many mighty miracles in your name?’ And then at that time, I will profess to them that I never knew them. You all must depart from Me, those who bring about that which is in opposition to the Torah (anomia – Lawless).” (Mattanyah / Yah’s Gift / Matthew 7:21-23)
Are you listening? This is a scathing indictment of not only Paul’s epistles, and the preponderance of the “New Testament,” but also most Christian teaching. God just told us that Yahowsha’s name matters, as does Yahowah’s Torah. Further, the presence of miracles does not equate to the presence of God as Christian apologists claim. Countless Christians have justified their faith by claiming to have witnessed inspired healings and character transformations in the name of “Jesus Christ,” unaware of the fact that the Ma’aseyah Yahowsha’ said that observing the Torah, not miracles, was the proper means to evaluate whether or not someone actually has a relationship with the Father.
Yahowsha’ could not have made this message any clearer. He told us what we could rely upon and what we should not trust. He even said that a self-serving insider, someone pretending to be one of His sheep, would feign an alliance with Him so that he could more easily snatch souls away from God. One would have to be naïve not to see Paul and his letters in Yahowsha’s statement. And that means that the person Christians quote most often to justify their religion, and their animosity to the Torah, was a false prophet—someone not to be trusted.
Those familiar with this Mattanyah 7:21 passage, at least as it is presented in their English bibles, may have noticed that I moved the negation from “not all of those” to “will not enter.” Should you object to, or just question, this action, be aware of the following: Yahowah delivered His Sermon on the Mount in Aramaic, not Greek. The oldest manuscript of this passage postdates Constantine, and thus was subject to considerable religious tampering. And since the Sermon on the Mount is unequivocal and unaccommodating throughout, in this context placing the negation within the phrase “will not enter the kingdom of heaven” is vastly more appropriate and consistent with the tone and content of this speech.
Before we move on, let’s see if we can learn something additional about Yahowah’s most important title by observing it in the language of revelation. The first letter of “beryth – Covenant” is Beyt , which is contracted from beyth, the Hebrew word for “family and home.” This letter was drawn in the form of a tent and home. And, as such, it conveyed the idea of sheltering and protecting a family.
The second letter, Rosh , which was originally pronounced “Resh,” was depicted by drawing the head of a person. As does the word re’sh today, the Ancient-Hebrew character was symbolic of being the first, best, and foremost, as well as leadership and birth.
Turning to the third letter, we find a Yad , today’s Yowd, pictured by way of an arm and hand. It conveyed the ideas of authority and power, as well as engaging productively to accomplish something.
The final character in beryth is either a Theth or Taw , as these letters were originally one. If Theth, the pictograph was of a woven container, which was used to communicate the idea of being surrounded and enclosed, as well as being transported from one place to another. And if Taw, the character was drawn as an upright pole with horizontal support beam. It spoke of a doorway, of foundational support, and of a sign and a signature – particularly in its Paleo Hebrew form: t.
Bringing all of these images together, the picture they paint of the “beryth – Covenant,” is of the first and foremost family being protected and sheltered in a home by the work, power, and authority of God, so that His household might rely upon the Words to which He affixed His signature and be transported to Heaven through the Doorway known as Passover.
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The most sinister terms which lie at the heart of the Christian deception are both Pauline: “Gospel” and “Grace.” So this would be a good time to expose and condemn them.
Christian apologists almost universally say that “Gospel means ‘good news’” as if they were translating it from the pages of their “New Testament.” However, no such word is found there. And even if there were a Greek word “gospel,” whose meaning was “good news,” why wasn’t it translated: “good news?” Or more to the point, since euangelion actually means “healing and beneficial message,” why didn’t Christians translate the Greek term which actually appears in the text accurately?
Christian dictionaries go so far as to say that “gospel is from go(d) meaning ‘good,’ and spell meaning ‘news.’” But “god” was never an Old English word for “good,” but instead for “god,” a transliteration of the Germanic “Gott,” an epithet for Odin. The Old English word for “good” was “gud.” And the Middle English “spell” is from the Old English “spellian,” which means “to foretell, to portend, and to relate.’” As such, “gospel” does not mean “good news” and is therefore not a translation of euangelion.
Continued in the next article....
Posted on Mar 07, 2012 18:33pm by
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