Yahowsha The Anointed Messiyah

Desiring beriyth-fellowship, but enduring azab-separation, Yahowah was determined to reconcile His fallen creation back into a relationship with Him. To accomplish this, He decided to reveal Himself to mankind in a tangible way. He became one of us, building a bridge from azab to beriyth so that we could fulfill the purpose for which we were conceived. By observing His example and listening to His words we are given the most extraordinary gift: to see without hindrance, and understand without intermediary, what God is like and what He wants.

Yahowah's solution was as ingenious as it was comprehensive. Not only did God become Yahowsha - Yahowah-Saves - the human manifestation of Elohiym, He did so in the context of family, thereby demonstrating the essence of the relationship He yearns to enjoy with each of us. As we enter the Renewed Covenant, Yahowah refers to Himself as "Father." His Set-Apart Spirit, feminine in the Hebrew Qodesh Ruach, remains enveloped in maternal terms: parakletos - the one who "calls alongside, comforts, and encourages." And most significantly, Yahowah's human representative, the Messiyah, or perhaps more accurately, the Ma'sehyah, is the long awaited and often prophesized "Son of God."

But simply revealing Himself tangibly, and overtly demonstrating the nature of the desired relationship, were in themselves insufficient. We had to be redeemed, saved from sin, to be reconciled onto God. So He sacrificed Himself to atone for our crimes. He became the perfect Passover Lamb. By anointing His Spirit on human flesh, and acting in this way, Yahowah was able to demonstrate His boundless and enduring love and at the same time facilitate our redemption and restoration.

So that we would not miss the significance of the sacrifice, Yahowah inscribed within His Scripture countless predictive prophecies of it. We have already reviewed hundreds of these, as the Ma'sehyah, the Anointed Implement of Yah, is the prophetic centerpiece of Yahowah's plan and promise. In this chapter we will unwrap a few more, emphasizing passages that we have not scrutinized before.

But first a confession: the Yahowsha chapter should follow a comprehensive review of the many Messianic dress rehearsals found in the Torah, plus Jeremiah, Zechariah, Malachi, and the Messianic chapters of Isaiah (7, 9, 11, 12, 32, 40, 42, 48, 49, 50, 51, 52, 53, 54, 55, 56, 61, 63, 64, and 65). In time, I hope to amplify and reflect on all of these, sharing their prophetic implications and redemptive message. But now, in the interest of time, we are going to pick and choose our passages.

On top of that list is Daniel 9. During Israel's captivity in Babylon, Yahowah revealed one of His most universal prophecies - a prediction that unlocks the mystery of time, ultimately revealing the very date the Messiyah, or Ma'sehyah, the Anointed Implement of Yah, would arrive in Jerusalem.

In 538 BCE, Daniel penned these words: "While ('owd - yet again as, consistently and continually, beyond that which is expected) I was communing (dabar - speaking, conversing, and sharing words), praying (palal - intervening and mediating, interceding and arbitrating, thinking about and foreseeing future contingencies and events) and confessing and casting away (yadah - thankfully praising, confessing the name of God while admitting and throwing away) my offenses and sinfulness (chatta'ah - iniquity, violation against the standard, guilt, and punishment for sin) and the offenses (chatta'ah) of my people ('am - nation, congregation, kinsmen, compatriots, family, and relatives; a control group sharing a common culture) Yisra'el (sarah - one who perseveres with, contends with, persists with, has power with, and exerts oneself with; el - God ), presenting (naphal - casting down, dropping, and settling, allotting and allocating) my earnest and humble request for favor and grace (tachinnah - petition and plea for mercy for oneself and others) before (paniym - in the presence of, face to face with) Yahowah my Elohiym/God on behalf of ('al - according to, on account of, and concerning) the set-apart (qodesh - separate and apart; from qadash - consecrated, prepared, appointed, purified, honored, dedicated, majestic, and highly regarded) mountain of my God." (Daniel 9:20)

Yahowah seldom misses an opportunity to describe beriyth, the covenant relationship. Before He reveals one of His most sweeping prophecies, God explains that prayer is communion. This medium of spiritual union has nothing to do with the Eucharist, the religious ritual Catholics borrowed from Babylon a thousand years after these words were written. To "commune" is to "converse and build a rapport." It is "to talk together intensely and intimately." Dabar palal is an "interchange of ideas and sentiments." This blessed communion is a relationship, one based on common understanding and empathy. It is what Yahowah meant when He asked Abraham to walk alongside Him, to be at ease with Him, to converse with Him.

Daniel's exemplary communion with Yahowah included "thinking about and foreseeing future contingencies and events." The prophet became a prophet because he was willing to engage in the stuff of prophecy and because he knew its source. Daniel was in prayer: "'owd - yet again, consistently and continually, beyond that which is expected."

Daniel's exchange of words included intercession, in which the prophet mediated on behalf of his sins as well as those of his brethren, pleading for himself and for them. This intervention suggests that Yahowah responds to the requests we make on behalf of ourselves and others, especially when we recognize that it is His grace, and not our mediation, that actually prevails. Tachinnah is "an earnest and humble request for grace, an unearned and undeserved favor, a petition for mercy."

I'm afraid the Catholics have misconstrued this concept too, creating the impression that their confessionals and priestly remedies are somehow relevant. Daniel more correctly "yadah - praised Yahowah's name while admitting and throwing away" his "offenses and sinfulness" and those of his communities' with "thanksgiving." That is the nature of grace-based salvation - the unearned gift of eternal life. We throw our "chatta'ah - iniquity, violations against the standard, our guilt, and the punishment we have earned for our sin" upon the Ma'sehyah Yahowsha so that guilt free, we can be productive spiritual citizens. God willingly accepts them on our behalf. That is why Isaiah says in the 53rd chapter: "Surely our grief He Himself bore, our sorrows He carries.... He was pierced for our transgressions, crushed for our iniquities. The punishment for our well being fell upon Him. By His scourging we are healed."

I was especially touched by Yahowah's use of paniym in regard to Daniel's communion with Him. Paniym suggests that the prophet's conversation occurred "in the presence of" God, "face to face" with Yahowah. Considering the subject of the conversation was chatta'ah, it tells us a great deal about our Maker. Rather than show His rightful revulsion at our sin, God allows us to bring it into His presence, literally laying our guilt on Him. A chatta'ah, after all is sin.

A sin is an offense, something that is displeasing to God. It is a violation of Yahowah's instructions, a breaking of the covenant, making chatta'ah a crime. To avoid anarchy, all crimes must be punished. In society we deprive criminals of their property, freedom, or life depending upon the severity of the offense. Being just, Yahowah's remedy fits the crime - azab for azab - separation for those who have chosen to forsake Him.

The preamble to the prophecy is designed to show why Yahowah put Daniel at the center of His agenda. Daniel put God first. "Yes, while I was continuing to ('owd) converse, thinking about the future (palal - intervening and mediating), the one who exists and is present (iysh - the individual person, man who is a champion, supporter and defender), Gabriy'el (from geber  meaning the valiant, strong, prevailing, and confirming warrior of 'el - God; transliterated, Gabriel), whom I had seen (ra'ah - observed in a vision, perceived, inspected, and considered, paying attention to) in the previous prophetic revelation (hazwn - vision), flying swiftly and close (ya'eph - moving through the air by the use of wings), reaching out and touching me (naga - extending to make contact), advised me (ya'ats - consulted with me), about the time of the evening offering." (Daniel 9:21)

We are reminded that the revelation occurred during a conversation Daniel was having with God. The prophet set the scene and described Gabriy'el reaching out and touching him at the end of the day. He said that Gabriy'el spoke directly, eloquently and intelligently which is to say that, unlike Islam, God doesn't reveal Himself in half-baked languages by having terrifying spirits mumble jumbled recitals to ignorant and illiterate wannabe prophets as Muhammad claims his Gabriel did on Allah's behalf.

Further, Yahowah's Gabriy'el isn't a man as most translations are wont to render iysh, but is instead an extant individual, a champion, supporter, and servant. Yet not in a lowly sense: Gabriy'el means "valiant warrior who confirms God." This is an excellent description of "angel" - a word which actually means "messenger."

Yahowah's servant then said: "Understand (biyn - perceive this instruction, comprehend this information, discern the knowledge, observe, ponder, and process this so as to respond appropriately; heed the wisdom to be departed and diligently consider this teaching), he declared, saying, 'Daniy'el (from diyn, meaning one who pleads a cause, strives to vindicate, contends with, and adjudicates a quarrel with 'el, God), at this time ('attah - now, in the sequence of things) I have come forth to make you circumspect, hence wise, one who considers and prospers by way of instruction and then uses it to consciously guide and teach (sakal - an insightful and prudent instructor) of knowledge, perfect understanding, discernment, and wisdom (biynah - one who possesses good sense and responds properly to revelation)." (Daniel 9:22)

Daniel was prepared for what he was about to hear, just as we must be if we want God to speak to us. Gabriy'el didn't do an information dump on someone who was either distracted or ill-equipped to handle the revelation. The prophecy he was about to convey was comprehensive and complex. It was intended to make Daniel actively circumspect - one who wisely considers things and prospers by guiding and teaching. So there was more to the process than just being a good listener. Daniel had to be ready and willing to share what he was about to be told. He had to be willing to engage.

And as we have learned, Yahowah's prophetic verses are almost always filled with insights, revealing His nature and explaining His plan. They contain exemplars for productive living.

In what follows, we learn that Gabriy'el was commanded to be a messenger; he was not asked. And that's essential to our understanding of the roles of angels and men. Angels are ordered to obey. Men are asked to choose. Angels operate in a militaristic structure of command and control, of orders and authority, which is why Gabriy'el was presented as a warrior. Angels, like soldiers, cease to be angels or soldiers, the moment they disobey an order - they are decommissioned and booted out. Thus they have no real choice. Without choice, they cannot love. Angels are inferior to men in this regard. But in another way, they are superior to us. Angels can "fly swiftly" - that is to say they are four dimensional and can maneuver in time.

Satan, never forget, was an angel. Fallen himself, he has seduced many into following him over the long march of time. The history of evil is the history of Halal ben Shachar.

"At the beginning of your earnest and humble request for favor and grace (tachinnah - your petition for mercy for yourself and others) the command went out (dabar yatsa' - the word came forth), and I have come (bow' - arrived) to be conspicuous and known as a messenger to announce and report (nagad - to declare and publish this), for surely you are productive, pleasing and loved (chamad - fruitful, beautiful, a delight, precious and desirable, a treasure). Therefore understand (biyn - perceive and comprehend this instruction, observe, ponder, and process this knowledge so as to respond appropriately, heeding) these words. Diligently consider this clear vision of revelation (mar'eh - visual appearance designed to be easily understood)."  (Daniel 9:23)

Actively engaging in beriyth/relationship and forsaking azab/separation made Daniel "productive and beautiful" in Yahowah's eyes - a "delight." This man was "greatly loved" by his Creator.

Gabriy'el used biyn three times in this passage. It is rather obvious he wants us to "pay attention, to diligently consider this prophetic revelation so as to understand it completely and then respond appropriately." It is the very thing the Jews did not do, for if they had "paid attention," they would have recognized and accepted the Ma'sehyah. Constantine's Universal Church made the same mistake. To create the Roman Catholic religion, and thereby to increase their control, power, and wealth, politicized popes removed the Ma'sehyah Yahowsha from His Old Covenant context. By so doing, they misconstrued and miscommunicated the core of His message and mission. To achieve their goals, the Church wrapped the "Lord Jesus Christ" in satanic sungod worship. Let's not make the same mistake.

For more of the story go to this link http://yadayahweh.com/Yada_Yahweh_Salvation.YHWH