Yada Yah

Book 5: Good News

Tiph’arah – Adorned in the Light of God

What Will Our Renewed Nature Be Like…

Most everyone the world over has some concept of what the “Christian New
Testament” have to say about salvation. But not one in a million knows what they
are being saved from, and only a tiny fraction of those know what they are being
delivered to.
Yahowah’s witness is repetitive for a reason. We have been told hundreds of
times that for most, death is final. Souls aren’t being saved from the “eternal
torment of hell” but simply from not awakening after they die. The relatively few
souls who are destined for the perpetual anguish of the abyss for having committed
the unforgivable sin of touting deceitful and lifeless dogmas in God’s name aren’t
salvageable. So no one is saving them. As a result of having allied themselves with
the spirit of darkness, and having advanced destructive and desolate doctrines, they
have led others away from Yahowah, and for that their fate is sealed. So for most,
the choice is simply between life or death—the restoration of their soul or its
dissipation.
If these realizations (that there is an unforgivable sin and that there are three
destinations for human souls not two as in heaven and hell) are unfamiliar to you,
you would be wise to go back to the beginning of this exposé on Yahowah’s Word
before you continue on. Because in this chapter we are not going to review old
ground but instead discover what God revealed about the nature of His risen and
restored state and thus by association, ours.
While many are curious as to when and how we will be “accepted,” “gathered
together” with Yahowsha’, during the Taruw’ah harvest, the how and when aspects
of this event, errantly called “the rapture,” are insignificant compared to the who
will participate and by what means. Who is selected? Why do they get to go? Who
helps them get there? And most importantly, since we are talking about eternity,

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what happens to those who are harvested—what do they become and where do they
go?
This understood, Yahowah doesn’t tell us much about heaven. Quite frankly, I
think it is because He isn’t into bribes. If just being with Him isn’t good enough for
you, don’t sign up for the trip. But, therein lies the tale. We can’t be with Him, at
least not in His undiminished state, unless and until we are changed so that we are
more like Him. Otherwise, His presence would incinerate us.
Yowb / Job understood that we would be different during eternity and thus had
some idea of what was to become of him as well as who would be responsible for
his transformation. “For I know (yada’) my Redeemer (ga’al) lives (chay), and
He shall arrive and stand upright (quwm – come onto the scene, establish and
confirm) at the last day (‘acharown – at the end of this period of time) upon the
dust of the earth (‘aphar – the parched and ashen ground). And after (‘achar) my
skin (‘owr) is destroyed (naqaph – rotted and decayed), from (min) this flesh
(basar) I shall see (chazah – look upon and behold) God (‘elowha), whom by
relationship (‘asher) I (‘any) shall behold (chazah), seeing (ra’ah) Him with my
own eyes (‘ownah).” (Job 19:25-27) Job spoke these words before the world was
poisoned by Babylon’s religious schemes. This truth is pure and undefiled.
Dowd / David also knew that he would become just like Yahowah—and he
knew why. “I will see (chazah) Your presence (panym – face) through
vindication (tsedeq). I shall be satisfied (saba’ – nourished and filled with Your
fullness) when I am harvested (qayits – become the fruit of summer) in Your
likeness (tamuwnah – image, semblance, and form).” (Psalm 17:15) One day we
will be just like God.
Once vindicated, Yahowah fills us with His Spirit, enabling Him to harvest a
perfect and incorruptible soul. While qayits is translated “awake” in English Bibles,
there is no direct basis for that rendering. The word is related to qayam, meaning
“to endure and live, existing restored and re-established.”
Few have expressed truth more accurately or succinctly than Yahowchanan /
John. He tells us what is going to occur. “Beloved (agapetos – those who are
esteemed and worthy of love), now at this time (nun – in the present) we are
children of (teknon – the offspring of, sons and daughters of) God. And while who
and what we shall be (tis semen) is not yet (oupo) openly manifest (phaneroo –
visibly apparent and realized), nevertheless (de) we recognize we are part of His
family (oideios / oida – we are aware we are related) so that (hoti) whoever (ean)
is known (phaneroo) to Him, he or she shall exist (esomai – shall be) like
(homoios – assembled together corresponding to and resembling) Him, because
(hoti – so that by way of explanation, cause and reason) we shall see (horao –
experience and be acquainted with) Him just as He is (kathos esti – in accordance

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with, and in full proportion to, His actual state of existence).” (1 Yahowchanan /
John 3:2)
Yahowah had to tone Himself down, He had to radically diminish Himself, for
mortal man to experience Him. The totality of God, His unlimited energy and
power, would have incinerated our planet. So for us to “see and experience Him in
accordance with, and in full proportion to, His actual existence,” we will have to be
transformed to the point that we are much more like Him than we are today.
Yahowchanan selected two very interesting words to describe this process.
Teknon conveys the thought that we “have an intimate and reciprocal relationship”
with God that “has been formed on the basis of friendship and love as manifest in
the bond between parent and child.” This is a wonderful summation of the whole of
Scripture, its message and purpose. Homoios suggests that, as a result of this bond,
our eternal “nature will be similar to” God’s, “resembling His qualities.” That is the
Good News manifest by Bikuwrym and Shabuw’ah. Homoios is a derivative of
homou which simply means “to assemble together.”
That brings us to something I find ironic. Those who have sought to control the
levers of religion and politics, whether imperial emperors, communist dictators, or
popes, have all too often craved the status God is willing to give freely.
This is such an amazing promise I’m glad it was affirmed by Yahowsha’
Himself. Just before His crucifixion, the Ma’aseyah comforted His disciples by
sharing this very thought: “Do not think in such a way that your heart is
troubled (tarasso – agitated or distressed). Trust in (pistetai – think and have
confidence in, be convinced of) the existence of (eis – singular of eimi), that which
is identical to, that which corresponds exactly to, that which exists without
contingency, that which represents and stands up for so as to be present with) (tov)
ΘΝ (placeholder for Yahowah, the ‘elohym, from Theon, God) and also (kai –
combining and relating these thoughts closely, implying their similarity and
likeness, and above all) trust (pistetai) that I am identical and exist representing
Him, corresponding exactly to Him (eme eis).” (Yahowchanan / John 14:1)
This completes the equation. In our eternal state we will become identical to
Yahowsha’, just as Yahowsha’ (at least in His undiminished state) is identical to
Yahowah. Man, who was made in the image of God, will become more like Him.
Therefore by connecting these verses we know that when we enter the presence of
our Creator and Savior we will be “identical to God,” we will “correspond exactly
to God,” and we will “exit representing God.” Thus by studying Yahowsha’ we can
come to understand what we will be like following the harvest.
While I may be making a mountain out of a mole hill, there appears to be an
interesting subtlety in this statement and in many others like it. In the earliest Greek
manuscripts, we find the Greek words “εις” twice and “τον” once. Yet in every

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popular Bible translation eis is rendered “in” and tov is just ignored. But the Greek
word for “in” is en, not eis. My interlinears don’t ignore tov but they translate it as
“the.” While tov can represent the singular gender neutral version of the definite
article in Greek, “the” doesn’t fit anywhere in the passage. (That is unless one
concludes that the ΘΝ placeholder used with tov conveys “Yahowah the
‘Elohym/God.”)
In an attempt to more accurately translate what was originally a translation of
what was actually spoken in Hebrew, I have rendered eis as completely as possible,
relying upon what a variety of scholastic journals report. Depending upon how eis
is accented, it can just mean “to, toward, into, for, inside, so that, by means of, with
reference to,” or “on behalf of.” Yet none of these definitions work within the
context of the sentence. It only makes sense when eis is translated to confirm “the
existence of” God.” Eis also makes perfect sense when rendered to say: “that which
is identical to, that which corresponds exactly to, that which exists without
contingency, that which represents and stands up for so as to be present with”
Yahowah.
That brings us to tov. Here, I only see two rational choices. The most logical,
but nonetheless radical, is to apply it to God as that is where it is used in this verse,
as well as most other places it is found in the eyewitness and historical accounts.
But using tov in this way would make God gender neutral, or more accurately,
gender inclusive, something that is actually inferred in Genesis. “‘Elohym created
(bara’) man (‘adam – Adam or mankind) in His image (tselem – likeness and
semblance, as a representation of Himself, in the same pattern and model). In His
likeness (tselem) ‘Elohym created (bara’ – fashioned and formed them, made)
him, male (zakar) and female (naqebah) He created them.” (Bare’syth / Genesis
1:27) The concept of gender inclusiveness reinforces Yahowah’s selection of a
decidedly feminine noun, ruwach, in qodesh ruwach, to convey the feminine nature
of the set-apart, cleansing, comforting, nurturing, clothing, and revering Spirit.
Each and every one of the Spirit’s attributes and functions are maternal. That said,
don’t run too far with this. Yahowah is Spirit so God isn’t suggesting that He is a
sexual being. He is simply telling us that He possesses the full complement of
familial qualities: Father, Mother, and Son. Since we know that there will be no
marriage or procreation in our eternal state, we may become more like God in this
way also.
In the off chance that tov isn’t supposed to be the “gender neutral version of the
definite article,” the closest Greek word to tov listed in Koine Greek dictionaries is
tovuv. It conveys: “now at this time, and in relationship to mortals who live now,
such as they are now at the present.” Since it is often used in discussions regarding
Yahowah and Yahowsha’, if tov communicates the concepts inherent in tovuv, and
if it is positioned in the only place within the passage that this would make sense,

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Yahowsha’ revealed: “Do not think in such a way that your heart is troubled as
it relates to time (tovuv – to your existence at this time as mortal men, such as you
are). Trust in the existence of Yahowah, the ‘Elohym/God, and also, combining
and relating these thoughts closely, implying their similarity and likeness, trust
that I am identical to Him, representing Him, and corresponding exactly (eme
eis) to Him.”
But no matter how tov is rendered, Yahowsha’ is saying that He is the source of
eternal life. He is identical to Yahowah, and that nothing is more important than
trusting in the knowledge that Yahowah manifest Himself in human form as
Yahowsha’. That means that His Spirit can be corporeal. And since rebirth and
immersion in His Spirit are prerequisites for eternal life, it seems reasonable to
assume that, on occasion, when the circumstance dictates, we may well be able to
manifest a physical component to our spiritual nature.
Now that we know who is speaking, who He represents, and why He is sharing
this information, let’s listen to what else God had to say. In the next verse,
Yahowah explains where we are going after He collects our souls. “In (en) My
ΠΡΣ (placeholder for Father’s) house (oikia – inhabited edifice and dwelling
place) there are (eisi – there exist) many, large, and great (polus) everlasting
dwellings (mone – abiding abodes, continually enduring homes). If it were not so,
I would have told you.” (Yahowchanan / John 14:2) Our future habitat is in
Yahowah’s home. These dwelling places may be many, they may be large, they
may be great, or they may be all of the above. But they will certainly be everlasting
and incorruptible. We have God’s word on it.
Yet before we can live in these eternal “mansions” with God we must first be
made more like God. This transformation was made possible by Yahowsha’s
Passover sacrifice on Golgotha’s upright pole. And that was exactly where He was
headed when He spoke these words. “I am going to (poreuomai – I will depart so
that I can lead and carry you away, transforming you to) prepare (hetoimazo – to
make you ready by completing the necessary preparations for) a place (topos – an
inhabited area that is designated) for you. And if I go away so that I can lead you
and carry you away (poreuomai) by completing the necessary preparation for
(hetoimazo) a place for you, I will come and go (erchomai – arise and be
established) again (palin – anew for renewal) and receive you to Myself
(paralambano – take you with Me, joining you to Me; acknowledging and
accepting) you to Myself, that where I Am (eimi – where I exist and am present),
there you may be also. You realize that you belong to the family (oida oikeios –
you recognize that you are family in this house and that you are immediate kin in
this home) where I Am going. And you know the Way.” (Yahowchanan / John
14:3-4)

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 Not only was the Upright One predicting His immediate rendezvous with the
upright pole, He was delineating the reason He was going there. Moreover, with
these words Yahowsha’ connected the first four Feasts, those of Passover,
Unleavened Bread, FirstFruits and Sevens, with the fifth Mow’ed Miqra’, that of
Taruw’ah. Depicted by His use of paralambano, this completes the process of
“receiving us to Himself.” The Greek term designates the means God will use to
raise us up to His home in heaven.
Paralambano is a compound of para, meaning “by being near,” and lambano,
which designates the act of “acknowledging and accepting someone.”
Paralambano means “to lay hold of someone, taking them by the hand and carrying
them away, removing them by claiming them for oneself.” Paralambano is
therefore an active, relational verb, focused on “procuring someone so as to
associate with them as a companion.”
By using paralambano in this context of bringing us home, Yahowsha’ was
clearly referring to the Taruw’ah Harvest, the gathering together of His Covenant
family with Him in heaven. As proof, the Ma’aseyah used paralambano as the
basis of His most descriptive harvest parable: “Two will be grinding at the mill
and one will be taken to be brought alongside, acknowledged and accepted,
taken away to associate as My companion, claimed, procured, and received
(paralambano) and one will be sent to the place of separation, yielded up to
expire, sent away and disregarded, divorced and abandoned, given up to be
forsaken and damned (aphiemi).” (Mattanyah / Matthew 24:41)
Let’s take a closer look at some of the other words Yahowsha’ selected in
Yahowchanan / John 14, one of the most revealing chapters in Scripture. The word
translated “lead you and carry you away” is poreuomai. In the contemporary usage
of the day it meant that Yahowsha’ was “going to set the solution in motion that
would establish the Way to convey us” to our everlasting home. This is consistent
with hetoimazo, in which Yahowsha’ said He was “completing the necessary
preparations.” To “prepare the way” He would first have to become the Passover
Lamb. It was only then that we could be accepted into Yahowah’s family and live
in His home.
The “erchomai—coming and going” reference in the verse cannot be
descriptive of Yahowsha’s final advent because God’s return to the Mount of
Olives will be a hostile and destructive affair, predicated by a giant earthquake and
followed by the annihilation of millions of people. So in this passage, Yahowsha’
did not tell us when the gathering of His family would occur, only that it would
occur as a means to bring the chosen home. He has also told us that this will serve
as the way to be included in the ultimate destination resort. Trust Him and you will
live with Him.

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 Just a few weeks earlier, Yahowsha’ demonstrated that He possessed power
over death, proving that He could do for us what He had promised. “Therefore,
Martha said to ΙΝ (placeholder for Yahowsha’), ‘ΚΕ (placeholder for Master or
Sovereign, the One to Whom we belong, even Sir) if You had been here (eimi –
been present), my brother would not have died (apothnesko – experienced natural
death). But I know that indeed even now whatever You ask, the (tov – gender
inclusive definite article) ΘΝ (placeholder for Deity from theon) will give You O
ΘΣ (placeholder for Yahowah or God).’ ΙΣ (placeholder for Yahowsha’) said to
her, ‘Your brother will rise (anistemi – stand up, come forward, and appear).’
Martha said, ‘I know that he will rise (anistemi) in (en) the restoration
(anastasis – rising up and restored, standing) in the last day.’ ΙΣ (Yahowsha’) said
to her, ‘I Am (eimi – I exist as) the restoration (anastasis – the means to rise and
stand) and the life. Trust in Me, and even if you die (apothnesko – experience the
separation of death), you shall live (zao – enjoy absolute fullness of real and
worthy life). Individually and collectively whosoever (pas) lives and trusts Me
shall never, never, be separated (apothnesko – a compound of apo and thnesko,
meaning to experience separation upon death). Do you think this is true?’ Then
she said to Him, ‘Yes (nai – truly and assuredly), ΚΕ (Master), I am convinced
and have every confidence that You are (ei) the ΧΣ (placeholder for
Ma’aseyah), the Son (uios) of ΘΥ (placeholder Yahowah, God), who was
predicted to come (erchomenos) into (eis) the world (kosmos).’” (Yahowchanan /
John 11:21-27)
There is some interesting wording at the end of the 22nd verse which is ignored
in most all English translations. In both first century manuscripts of Yahowchanan
as well as in the second century copy of this passage, two placeholders (ΘΝ and
ΘΣ) for “Deity, God, Theos, Theon, ‘El, ‘Elohym,” or “Yahowah” are used, not
one. The second is preceded by an exclamatory and endearing “O,” as in “O God.”
The only rational explanation of this is that Martha was saying: “whatever You ask,
the Deity will give You O God.” She recognized that Yahowsha’ had the power to
control everything including life and death because Yahowsha’ was and is
Yahowah.
He is the means to restoration and life for all of us. And the key to this life is
being connected to Him. Or stated in the converse: not being separated from the
sole source of life.
We are told that Yahowsha’ stood in front of his friend’s tomb and said,
“Lazarus, come forth!” He did. Unlike a doctor who postpones death, Yahowsha’
delivered this man from it. It is why He called Himself “the restoration and the
life.”

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 

Shortly thereafter Yahowsha’ did what had never been done. The wondrous
news of His marvelous words, His incredible miracles, His Passover and
Unleavened Bread sacrifices, and His life-bringing FirstFruits restoration, soon
spread. In the statement which follows, we learn that Yahowsha’ could materialize
wherever He wanted, and He could appear however He wished. Therefore, by
implication, we will be able to do these same things.
This, by the way, is a reflection of the reality that energy and matter are the
same thing while not being equal. Matter is nothing more than organized energy.
But in the material form, energy has to be diminished by the speed of light squared
(186,000 miles/second times 186,000 miles/second to create E=mc2). So, for
Yahowah, who is spiritual energy, to accept a physical form and become
Yahowsha’, He has to set apart and massively diminish an aspect of Himself.
Yahowah and Yahowsha’ are therefore the same, but cannot be equal – ever. All of
Yahowah cannot be manifest in Yahowsha’ – period. But still, Yahowah can and
does manifest an aspect of His Spiritual nature in our material world when it serves
His and our interests to do so. (Since we are on this topic, this means that Paul lied
when he said that the “fullness of the godhead resided on him bodily.”)
Beyond these insights into the relationship between Yahowah and Yahowsha’,
and thus our renewed nature, the next statement reveals how important it is to
understand every aspect of Yahowsha’s sacrifice to benefit from what He has done.
It also suggests that Yahowsha’ comes to those who honestly seek Him, to those
who are actively engaged discussing the evidence concerning Him. While these
men didn’t initially recognize the new and improved Yahowsha’ of FirstFruits, they
had come to trust the Ma’aseyah while He lived in their midst. We know this
because they were histemi/ standing upright in His presence.
This discussion immediately follows the eyewitness account of Yahowsha’s
return from She’owl, and in fact, takes place on during the Called-Out Assembly of
FirstFruits. Its purpose is to encourage us to view the life, words, and deeds of the
Ma’aseyah, and especially His fulfillment of the Miqra’ey, from the perspective of
the Towrah, Prophets, and Psalms.
“Now pay attention (idou), on that very day, it came to be that two of them
[they were among the “others” who had heard the women’s testimony regarding
His return] were traveling to a village named Emmaus, which was distant
stadia [a measure of distance equivalent to 200 yards] separated from (apo)
ΙΛΗΜ (placeholder for Yaruwshalaim, meaning the place from which salvation
flows, from Ierousalem, a transliteration of the Hebrew name). And they talked
together (homileo – associated and communicated) with one another (allelon)

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favorably with regard to (pros) the account of (peri – the issues concerning) all
(pas – collectively and individually) these things (houtos) which had come to
pass (sumbaino – the steps which had been taken).” (Luke 24:13-14)
As we discussed in the “Bikuwrym – FirstFruits” chapter, unlike the Textus
Repectus, the oldest manuscript of this account doesn’t designate the number of
stadia (said to be 60 or 160) Emmaus was removed from Yaruwshalaim. But
frankly, its distance was irrelevant, while the similarity between Emmaus and
Emmanuel, “God With Us,” was the moral of the story.
The most rational explanation for presenting Ierousalem by way of a
placeholder is that the Greek transliteration is devoid of meaning provided by
Yaruwshalaim, and thus doesn’t help us understand this story. Yaruwshalaim is “the
source from which teaching and guidance regarding reconciliation flow. It is the
place where Pesach, Matsah, and Bikuwrym were fulfilled by ‘Imanuw’el—God
With Us.
Sumbaino, the last word in the 14th verse, and translated “had come to pass,” is
a compound of sum, meaning “with, beside, and accompanying,” and basis,
meaning “steps and walking.” The things which had taken place were fulfillments
of Passover, Unleavened Bread, and FirstFruits, telling us that they represent the
steps we must take in our walk to God.
“Coming into existence and appearing (ginomai – miraculously returning and
materializing) while they communed together (homileo) pondering the evidence
(suzeteo – discussing and debating the facts), ΙΣ (Yahowsha’), Himself (autos)
drew near (eggizo – approached and joined them) and went with them
(symporeuomai – leading them on their journey).
But their eyes (ophtalmos – perspective and perceptions) were restrained
(krateo), so that they were kept from accurately recognizing and
acknowledging (epiginosko) Him.
He said, ‘What kind of conversation is it that (tis houtos logos – what words
are these that) you are exchanging (antiballo – tossing back and forth) with one
another as you walk (peripateo – opportunistically making your way) standing
upright (histemi – established and firm), and yet (kai) are sad and discouraged
(skythropos – downcast and distressed, displaying a gloomy and somber
countenance)?’” (Luke 24:15-17)
Luke was mistaken. Their eyes were not restrained. They didn’t recognize
Yahowsha’ because the restored Yahowsha’ of FirstFruits looked nothing like the
Yahowsha’ of three days before. Yahowsha’s old body, as is required in the
Towrah, ceased to exist the evening of Passover. This was a completely new
creation – same soul, same Spirit, but totally different body (if you can even call

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His restored physical presence that). This then also explains why the women at the
empty tomb and later the Disciples in the upper room, did not recognize Him either.
Histemi, translated “standing upright,” is disruptive to the flow of the last
sentence, even verbose, since walking presupposes being upright. But it was
included because histemi confirms that these men knew enough to be considered
walking to God, if for no other reason than they were earnestly seeking to
understand the meaning behind the Ma’aseyah’s role in the fulfillment of Pesach,
Matsah, and Bikuwrym.
The reason Yahowsha’ wanted to know why these guys were discouraged, even
somber, was that while Passover and Unleavened Bread had been a horrific
experience for Him, FirstFruits was joyous. Moreover, according to Yahowah,
these three days are all celebrations, as they comprise God’s greatest gift. They
ought to have been celebrating, too.
“Then the one (heis) whose name (onoma – personal and proper designation
and reputation) was Cleopas (Kleopas – a compound of kleos and pater, meaning:
to report the Father’s Glory) answered (apokrinomai – considered the evidence,
separating fact from fiction), ‘Are You the only one (monos – alone, forsaken, and
destitute) living and traveling (paroikeo – visiting as a foreigner) in ΙΛΗΜ
(placeholder for Yaruwshalaim – the source of redemption) who does not know
(ou ginosko – who is unaware of, does not have knowledge about and understand,
does not acknowledge and recognize) the things which have happened here
(ginomai – have come into existence, taken place, become a reality, and have been
fulfilled, finished, and received) through Him (autos) in (en – during and with
regard to) these (houtos) days (hemera)?’” (Luke 24:18)
In that it has been nearly a thousand pages since we covered this passage within
the context of the Called-Out Assembly of FirstFruits, there is merit to our review
of some old territory. In that chapter, we delved deeply into the etymology of
apokrinomai, which is translated “answered” above. While superficially, it tells us
that the “one who would report the Father’s glory,” responded to Yahowsha’s
question, set into the context of being morose during the most celebratory moment
in human history, apokrinomai helps us appreciate why it was the wrong response.
Apokrinomai bridges the gap between sadness and joy, between discouragement
and hope.
Apokrinomai is a compound of two very similar Greek words. Apo speaks “of
separation,” especially as it relates to “being distanced in time and/or space from
something or someone.” For example, fellowship is apo when the “union is
destroyed” or the “covenant is breached.” On the positive side, we can also be
separated from this world of oppressive human schemes and be set apart unto God.

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 Krino also means “to separate,” but in this case with regard to “distinguishing,
discriminating, and judging between right and wrong, good and evil, fact and
fiction.” Krino speaks of the “process of thoughtfully and morally considering the
evidence and concluding, determining, and rendering a rational decision or
verdict.”
Krino is how judges and juries filter the evidence in a trial—determining that
which is valid and then exercising sound judgment based upon the facts. As such,
from a Scriptural perspective, especially as it relates to Pesach, Matsah, and
Bikuwrym, krino describes the means we must deploy to understand what happened
on these three days, to trust this plan as it was presented and fulfilled, and then to
rely upon this pathway God has provided. But more than that, krino also describes
what happens to those who don’t properly judge the evidence, in that they will be
“separated” from God and His family.
Based upon this understanding, we come to appreciate why the passage which,
errantly translated and cited out of context, as “judge not lest you be judged,” really
says “do not separate [souls from God], lest you be separated [from Him]. And we
come to understand why Political Correctness, the replacement moral code of
Socialist Secular Humanism, has made being judgmental and discriminating a sin.
The path home to our Heavenly Father requires apo and krino. They are the
prerequisites of trust and reliance, and thus of salvation. We cannot rely on
something we do not trust, and we cannot trust that which we do not know. And to
know, we must consider the evidence and evaluate it morally and rationally,
deploying sound judgment. Doing so not only helps us separate right from wrong,
fact from fiction, God’s ways from man’s schemes, the process creates the most
conducive conditions from which to exercise our freewill and to make the best
possible choice with regard to capitalizing upon Passover, Unleavened Bread, and
FirstFruits.
And I suppose that is why apokrinomai is followed by monos. Those who do
not understand Pesach, Matsah, and Bikuwrym will be “forsaken,” which is “to be
damned” as in “separated,” because they are “destitute of [God’s] help,” and thus
“alone.”
To be saved, we must “ginosko – become aware of, possess knowledge about
and understand, acknowledge and recognize” “ginomai – the things which have
happened, have become a reality, having been fulfilled, finished, completed and
received” “en – during and with regard to” “houtos hemera – these days.”
Nazarene, the descriptive term used in the next sentence, is based upon Nazyr—
the community of people who set themselves apart unto Yahowah, completely
dedicating themselves to God. Having made and consumed wine, Yahowsha’ was
not a member of this group, but according to Scripture, He was the Most Set-Apart.

11
Nazyr in turn is based upon nazar and nazer, from which it derives its meaning, and
from nasar, denoting “salvation.”
“And He said (eipon), ‘What nature of (poios – what kind and sort of)
things?’ So they said, ‘Things concerning (peri – with regard to) ΙΥ (placeholder
for Yahowsha’) the (tov) Nazarene (Nazarenos – a transliteration of Nazyr,
meaning set-apart and dedicated unto God), a man (aner) who (hos) became
(ginomai – came to exist as) a prophet (prophetes – one who spoke for God and
who predicted the future), mighty (dunatos – tremendously powerful and
immensely capable, extremely important and influential) in (en) word (logos –
declarative statements intelligent assertions, message, and reasoning) and deed
(ergon – accomplishments and results) in the presence of (enantion – in accord
with the judgments of) ΘΥ (placeholder for God, namely Yahowah) and all (pas)
the people (laos – common folks, nation, public, populace, and multitudes),…”
(Luke 24:19)
Yahowsha’ let His light shine before men—in fact before a whole nation, one at
the crossroads of the world. He was bold in word and deed, willing to make
incredible claims, to profess riveting predictions, and to perform a stunning array of
miracles—one of which included bringing a dead man back to life. He caused the
lame to walk, the blind to see, and the healed the most disfiguring diseases. But His
greatest work and His most influential words, pertained to the fulfillment of
Passover, Unleavened Bread, and FirstFruits. Because as a result of them, all
humankind has unparalleled access to God—an open door invitation to paradise.
In this regard, enantion, translated “in the presence of,” tells us that the words,
deeds, and prophecies of Yahowsha’ were all “in accord with the judgments of”
Yahowah. This means that God is judgmental, and that we should be as well. It also
means that the message, accomplishments, and predictions of Yahowsha’ were
consistent with the reasoning and conclusions of Yahowah. And to understand these
conclusions, and the reasoning behind them, there is only one place to turn—the
Towrah, Prophets, and Psalms.
Continuing to list the things which had occurred, the men added: “…and how
(hopos – the manner in which) the chief priests (archiereus – religious rulers with
a high social status, wealth, and authority) and our rulers (archon – political and
religious leaders and governmental officials) delivered Him up (paradidomi –
betrayed Him and handed Him over) to be judged and condemned by the
authorities (krima – be unfavorably evaluated, sentenced, and punished) to die
and be separated (thanatos – denoting the physical separation of the body and soul
often by way of capital punishment), and affixed Him to an upright pole (stauroo
– the active aspect of stauros, meaning nailed and fastened Him to a stake and then
drove the timber into the ground, setting it upright).” (Luke 24:20) There is no
“cross” in Scripture. It is a pagan symbol, one first used in Babylon.

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 While we have reviewed this previously, should you be interested in the
appearance of the upright pole, and in the process used to kill Yahowsha’, there is
an image on the www.YadaYah.com homepage which shows a reasonably accurate
depiction. In the case of Roman capital punishment circa the first century CE, the
victim was laid on the ground next to an upright pole, some eight to ten feet tall.
The timber would previously have been set into a chiseled-out recess in the rocky
ground, one especially designed to hold the pole vertically, and not permit any front
to back or side to side movement. The victim would then have had his arms
stretched out, and then his wrists would be nailed to a five to six foot long beam of
wood. Once affixed, the Romans would lift the wooden beam and the man, holding
on to both, until the beam fell into a notch cut into the top of the upright pole. Then,
they would drive a single nail through both ankles, affixing the victim’s feet onto
the vertical timber. While the shape of the implement of death, apart from the
upright pole aspect, is irrelevant, the completed shape was that of a capital T.
Archiereus is a compound of arche, meaning “the first, top, most, or highest”
and hiereus, “priest,” which is in turn derived from hieros, meaning “sacred and
devoutly revered.” It is from this purely religious term that that the Latin hierarchia
was derived, ultimately leading to the English word “hierarchy.” And it is against
this aggrandizement of men that Yahowsha’ warns us against in His open prophetic
letters to the Called-Out Assemblies in Revelation. A religious hierarchy is on the
short list of things He holds against us. Moreover, in Matthew 23, Yahowsha’
focuses His harshest criticism toward the rabbis (meaning exalted ones) and priests
in Jerusalem. Today, while hierarchies abound in man’s militaries, and in politics,
especially in socialist societies committed to the religion of man, Secular
Humanism, they are especially caustic in religious circles. And in this regard, there
is no better example of an institution acting contrary to Yahowah’s instructions than
the Roman Catholic Church.
“Moreover (de), we were confidently expecting (elpizo) that He came into
existence (esti) for the purpose and mission (mello) of redeeming Yisra’el by
the payment of a ransom (lutroo Israel – by paying the price to liberate Israel, a
transliteration of the Hebrew Yisra’el, meaning those who are preserved and
empowered by God). Indeed, besides all this, today is the third day since these
things happened. And certain women out of our company, who arrived at the
tomb early this morning, astonished us (existemi – literally knocked us off of our
feet; from ek, out of, and histemi, standing up, thus caused us to fall over). When
they did not find His body, they came saying that they had also seen the
appearance of heavenly messengers who said He was alive. And certain of
those who were with us went to the tomb and found it just as the women had
said; but Him they did not see.’ “Then He said to them, ‘O you who lack
understanding (anoetos – who fail to perceive, ponder, and consider), are slow to

13
(bradus kardia – inactive in mind and body, sluggish to) think and be persuaded
(pisteuo) by all that the prophets have spoken! It was necessary (dei – proper,
beneficial, and right) for the (tov) ΧΝ (placeholder for Anointed Ma’aseyah) to
have suffered (pascho – to experience) these things and to come, go, and return
(eiserchomai) to His glory and radiant shining magnificence (doxa – brilliant
and splendorous, preeminent, perfect and supreme, dignified and majestic nature).’
And beginning at the source, with Moseh and all the Prophets, He began to
unfold all the meaning (diermeneuo – He unfurled, translated, explained, and
interpreted all the reasons) to them in the Scriptures (Graphe – Writings) that
pertained to (peri – concerning the account of) Himself.” (Luke 24:21-27)
There are two messages here. The first is that Yahowsha’ was “going to return
to His glory and radiant shining magnificence,” His “brilliant, splendorous, and
majestic nature.” That means that His previous and thus natural state exceeds that
which was manifest during His brief tenure as a man. He diminished Himself to
serve men, to enlighten men, and to save men. But now, today, He has returned to
His preeminent and radiant brilliance. And it is this final transformation that we
will one day experience. We will be transformed into Light. And what’s marvelous
about that is that according to Einstein’s E=mc2, a little matter converts into an
enormous amount of energy.
Second, if Yahowah has said it once, He has said it a hundred times: the only
way to understand and interpret Yahowsha’s Passover sacrifice, Unleavened Bread
ransom payment, and FirstFruits restoration is to unfold the prophecies contained in
the Scriptures. Without this knowledge we “lack understanding; we are we are
mentally apathetic and slow to think.”
And speaking of thinking, why do you suppose Yahowsha’ started His
explanation with the Towrah? While there are hundreds of passages foretelling the
Ma’aseyah’s role in our redemption included in the books of Moseh, the Towrah’s
prophecies are considerably less detailed than Psalm 22 or Isaiah 53 with regard to
the “necessity for the Ma’aseyah to have suffered these things and to have come,
gone, and returned over three days.” Or are they…
What about the first Passover in Genesis, Abraham’s dress rehearsal for what
would occur forty Yowbel later on Mount Moriah? What about the second Passover
in Egypt where the “blood of the lamb was smeared on the upright pole” depicting
the doorway to salvation? These are enlightening but they don’t explain why
Yahowsha’s soul had to go down into hell or why He would return glorified.
For the complete picture, we have to turn the page and open Leviticus. In the
twenty-fourth chapter you will find the whole story completely laid out, including
why these men were alerted to the fact that “the third day since these things
happed” was especially telling. The seven Miqra’ey live at the very heart of

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Yahowah’s prophetic timeline. Eschatology remains a mystery for the “church”
because their Christmas, Easter, and Sunday substitutions have left their
congregations groping in the dark.
And that is why the “church” has been unable to ascertain when the Sabbatical
Millennial Reign will begin, when Yahowsha’ will return, why Taruw’ah confirms
and dates the harvest errantly known as the “rapture,” and by implication, know
when the Tribulation will begin.
By searching the Scriptures in concert with the Spirit, I have come to
understand, just as the two disciples did under Yahowsha’s tutelage. They found
God’s Scriptural explanation compelling. “As they approached the village where
they were going, He suggested that He would continue His journey, but they
were compelling, saying, ‘Stay and live (meno – remain and abide) with us, for it
is nearing evening, and the day is already waning.’ And so He went in
(eiserchomai – moved into, beginning to live within them and) to stay and live
(meno – remain and abide) with them. Now it came to pass, as He reclined at the
table with them that He received (lambano – accepted and took upon Himself)
the bread, celebrated it invoking its blessings (eulogeo – from logos, affirming
and demonstrative words, and eu, which make well off and prosperous) and broke
it (klao – tore off a piece), and gave it to (epididomi – handing its power over to)
them. Indeed (kai), their eyes (ophthalmos – their mental capacity for seeing and
understanding) were opened and they became thoroughly acquainted with
(epiginosko – came to know in a relational sense and came to understand accurately
and completely) Him. And His existence (ginomai), His light, could no longer be
seen (aphantos – from phaino, source of light and enlightenment and a, suggesting
could not be) separated from (apo) them.” (Luke 24:28-31)
Yahowsha’s Light, His Spirit, His source of life and enlightenment, would now
come to exist within them. He and they would become of like mind and spirit,
inseparable. Yahowsha’ had connected everything together for these men—men
who had earnestly and actively sought to know Him and who had come to trust
Him by examining and discussing the evidence at their disposal.
Not only were the Word and the Word now One, the Light and the Bread had
now “moved in, coming to live and abide within them.” What had begun as a
mental exercise, the exchange of words and ideas, had become a directed journey
through the “source: with Moseh and all the Prophets.” Yahowsha’ “began to
unfold all the meaning, He translated, explained, and interpreted the reasons to
them in the Scriptures that pertained to and concerned the account of Himself.” And
that led to “their eyes and their mental capacity for seeing and understanding being
opened.” They became thoroughly acquainted with Yahowsha’. They came to know
Him in a relational sense. They came to understand who He was and is accurately

15
and completely. So His existence, His light, could no longer be seen separated from
them.
Now, if you are checking to see if I’ve accurately presented the last verse,
you’ll quickly discover that the KJV, NKJV, ASB, NASB, IV, and NIV all render
the passage as if ginomai/existence and apo/separation were not in the text—yet
they are, even in manuscripts dating to the late first century. And then these
translators ignore the obvious fact that aphantos is based upon phaino, the Greek
word for “light.” The Word has the power to enlighten and to transform when it is
properly “unfurled, translated, explained, and interpreted.”
When this verse is connected to the next, it demonstrates that a spiritual entity
can maneuver in spacetime—in four dimensions. By the time these two men had
run back to Jerusalem, Yahowsha’ had already met with Peter, having had a heart-
to-heart conversation with His wayward disciple (Luke 24:34). Reengaged and
reaffirmed, Peter ran to tell the other ten about His meeting. So then, just as
Cleopas arrived and began discussing his encounter, Yahowsha’ appeared in the
room—further demonstrating the nature of his restored spiritual state.
We can conclude from the narratives that Yahowsha’, in His new form, was not
restricted by time or physical barriers. He could be wherever He wanted, whenever
He wanted. He could appear or disappear at will, reappearing moments later at
some distant location of His choosing. His restored nature was no longer restricted
by the confines of three dimensions although it looked real and felt as solid as any
human flesh. It was apparently operating on a higher plane and exhibiting greater
energy—or more bandwidth, if you will. There are many hints provided throughout
Scripture that the Ma’aseyah’s spiritual nature, like ours, will be at least four
dimensional and that it will be energy based, manifesting itself like light—
demonstrating particle characteristics without the limitations of mass.



So what do we know about Yah’s “Garment of Light?” For that matter, what do
we know about “light?” A lot, really. We know that in the beginning Yahowah
transformed light into matter. And we have just discovered that in the end, He will
transform matter back into light.
“God said, ‘Let there be (hayah – exist) light (‘owr) and light (‘owr) existed
(hayah).’ God regarded and distinguished that the light was good (tabab –
pleasant, cheerful, and agreeable; of a higher nature; beautiful, valuable, beneficial
and prosperous). And God separated (badal – divided and set apart) light from
darkness (hosek – obscurity, that which shrouds in blackness, veils by withholding

16
knowledge, clouds revelation, concealing and mystifying by way of ignorance and
confusion).” (Bare’syth / Genesis 1:3-4) All who avail themselves of the Light are
called out of the darkness and separated unto Yahowah. This is one of a dozen
times that separation and division are discussed in Yahowah’s opening statement.
Since hayah vocalized in first person, ehayah, means “I Was, I Am, and I Will
Be,” the passage could also be translated: “God said, I was Light, I Am Light,
and I will be Light; I exist as light.” ‘Owr, the word rendered “light” can be “the
light of instruction and guidance, the light of judgment, the light which removes
one from darkness, trouble and danger, and/or the light of life.”
There are two additional aspects of light I’d like you to consider. First,
Darkness isn’t the opposite of light; it is the absence of light. Satan isn’t the
opposite of God; the Devil is the absence of God. Second, the dark spirit’s
deceptive arsenal is itemized in hosek. He wants to conceal rather than reveal
himself. He lurks in the shadows, behind the scenes, concealing his true nature and
purpose. His religious and political schemes seldom identify themselves as satanic
for if they did they wouldn’t be seductive. Satan is clandestine, wrapping himself
and his beguiling institutions in mystery and secrecy. The Devil preys on ignorance.
At creation, when light energy became matter through Einstein’s E=mc2, the
four-dimensional construct we call spacetime began. It will end when the New
Heaven and Earth comes into existence at the terminus of the Millennial Sabbath.
Then the matter which was created from light will be converted back into light—
just as we will be. And that means we will be like God.
Yahowah made these profound truths manifest to us. Yahowsha’ said, “I Am
the Light of the cosmos. He who follows Me shall not walk in darkness, but
shall have the Light of Life.” (Yahowchanan / John 8:12)
Speaking of His return to earth, Yahowsha’ says: “Behold, I have told you in
advance…. For just as a brilliant shining constellation (astrape – a radiant and
dazzling galaxy or beam of light) comes forth rising as a star to bring forth light,
causing it to shine brilliantly and resplendently (phaino – making the light
evident and manifest, appearing in plain view so as to be exposed, known, and
clearly seen)…so in this same manner shall the presence (parousia - the arrival)
of the Son of Man be.” (Mattanyah / Matthew 24:27)
Then He said: “When the Son of man shall come (erchomai – arrive and
make an appearance) in His radiance (doxa – light and brilliance) and all the set-
apart messengers accompanying Him, then, at that time, He shall abide upon
the throne of His Light (doxa – radiance and brilliance).” (Mattanyah / Matthew
25:31)

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 It is upon the Mount of Olives that this Light will soon shine on our planet:
“Behold, in the day that is coming…the day all Gentile nations gather against
Yaruwshalaim for battle…Yahowah will come against them…and in that day
His feet will stand on the Mount of Olives, which is in the presence of
Yaruwshalaim…. Yahowah, God, will come in, and all the cleansed and set-
apart will come with Him. This shall happen one day that is known to
Yahowah…. He who exists will be Light at sundown. And on that day living
waters will flow from Yaruwshalaim…. And Yahowah shall exist as king over
all the Earth. In that day there shall exist one unified Yahowah, and His one
unified name.” (Zakaryah / Zechariah: 14:2-9)
In the following passage Yahowah equates Yahowsha’ to light. “Arise and
stand up, become light (‘owr – be illuminated, existing as and giving off light) for
your Light has come. The glorious presence and manifestation of power of
Yahowah appears, rises up, and shines like the light of the sun upon you. For
behold, darkness and obscurity will cover the earth, and a thick and heavy
cloud of gross darkness (‘araphel – a mass which blocks all light, leaving deep
gloom and misery) will conceal the nations and people, but Yahowah shall rise
and appear, shining like the light in your presence. His glorious presence and
manifestation of power shall be seen in your presence and shall be upon you.
The people from different races and places (gowym) will come to your light and
kings (melek – political, social, military, and religious leaders) to the brightness
(nogahh – radiance and brilliant light, illumination) of your dawning light….
Then you will be radiant, and your heart will throb in reverence, swelling with
joy.” (Yasha’yah / Isaiah 60:1-5)
Later in this passage, Yahowah reintroduces Himself and then speaks
specifically about His Garment. “You will know that I, Yahowah (), am
Salvation, a Redeemer, the Mighty One of Ya’aqob.” (Yasha’yah / Isaiah 60:16)
“The sun (shemesh) shall no longer exist for you as (lo’ hayah la ‘owd) light
(‘owr) by day (yowmam), neither for brightness (nagah – radiance and
enlightenment) shall the moon (yareach) give light (‘owr).
But (wa) Yahowah () will always exist for you (la hayah) as
everlasting and eternal (la ‘owlam) light (‘owr): your God (‘elohym) as (la) your
Glorious Adornment, your garment of shining appearance which brings
honor, glory, and splendor to the wearer (tiph’arah).” (Yasha’yah / Isaiah 60:19)
This says unequivocally that Yahowah will always exist for us as our light,
enabling us to become like light, and thus immortal, perfect, and just like our God.
We were just told that Yahowah, Himself, will literally adorn us in a Glorious
Garment comprised of His light, making us appear beautiful and honorable,
wearing the very attributes of God.

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 In the apostle Yahowchanan’s Revelation we find a confirmation of this
illuminated state. “I saw the heavens opened, and behold, brilliant light (luke –
dazzling white light and shining white garments of light)…. His eyes are a flame
of fire, and upon His head are many crowns…. He is clothed with a robe
dipped in blood and His name is ‘The Word of God.’” (Revelation 19:11-13)
Speaking of the New Jerusalem, the apostle went on to equate Yahowah and
Yahowsha’ to Light—a light that shall remain within us. “I saw no temple in the
New Jerusalem for Yahowah and the Lamb are its Temple. The city has no
need of the sun or of the moon to shine upon it, for the radiance of God has
illumined it. Its Lamp is the Lamb. The congregation shall walk remaining
within its light…. And there shall no longer be any night. They shall not have
need of the light of a lamp nor the light of the sun, because Yahowah shall
illuminate time, and they shall reign forever.” (Revelation 21:22-26)
Another affirmation of Yahowsha’s brilliant nature is presented in Yasha’yah /
Matthew. “ΙΣ (Yahowsha’) took Petros, Ya’aqob, and Yahuwchanan, and
brought them up to a high mountain. He was transfigured (metamorphoo –
changed into another from, transformed, altering His essence and appearance) in
their presence. His face shined (lampo – produced and emitted light) like the sun.
His garments became dazzling and brilliant, radiant and gleaming, white
(luekos) light (phos).” (Yasha’yah / Matthew 17:1-2) The portrait is eternally
consistent. God is light. Yahowsha’ is God. We shall become like Him.
In Yahowchanan / John 3, we find Yahowsha’ confirming His fulfillment of
Isaiah 60. He also confirms that those who choose the Light will be conformed to
the Light “This is the verdict: Light (phos – that source of energy which
illuminates and is manifest) has come into the world, but men loved (agapao –
welcomed and had an affinity for) the darkness (skotos – blindness, ignorance, the
abode of evil spirits) instead of (mallon – rather than, more than, to a greater
degree, more readily and willingly than the alternative) light (phos), because their
behaviors were evil (poneros – morally corrupt, worthless, annoying, perilous,
blind, and criminal). Everyone who practices evil hates the Light, and will not
come into the Light, concerned that his behavior and deeds will be exposed.
But whoever lives by truth (aletheia – objectivity deals with reality) comes into
(erchomai – comes forth and appears before, arises in, is influenced by and is
established in) the Light, in order that it may be seen plainly that what he has
done is the work of God.” (Yahowchanan / John 3:19-21)
Yachezq’el / Ezekiel was allowed to view Yahowsha’ in heaven. This is his
report. “The heavens were opened up and I saw visions of God…. The Word of
Yahowah was manifest…. I looked and behold a windstorm of the Spirit
coming in from the north, a great cloud with fire continually taking the form
of bright shining light with radiant splendor (nogah – enlightening like the

19
beautiful brightness of daylight) on every side and in its midst, glowing like an
alloy of gold and silver in the midst of the fire.” (Yachezq’el / Ezekiel 1:1-4)
Yachezq’el went on to describe the appearance of the light: “Their living
existence appeared like burning hot coals, a spectacle or phenomenon similar
to living torches or lamps existing as fire and bright, radiant light, as living
lightening coming forth as flames. Those who exist and are perpetually alive,
nurturing, preserving, and sustaining life sped forth and returned appearing
visually like the phenomenon of lightening.” (Yachezq’el / Ezekiel 1:14)
God took the form of a man who radiated light. “Out of the higher dimensions
of matter and space…was the likeness and appearance of a man.” The prophet
was looking up at Yahowsha’—God manifest in human form. “I noticed the
appearance of a physical body, the upper part visually appearing to be glowing
metal appearing like fire all around and about His dwelling, and from the
appearance of His body downwards I saw something resembling fire radiating
light majestically all around, also the appearance of a rainbow. Thus was the
visual appearance surrounding the brilliant radiance and majestic light. He
appeared in the image of the glorious presence and manifestation of power of
Yahowah.” (Yachezq’el / Ezekiel 1:26-27)
Yachezq’el’s presentation of Yahowsha’s illuminated nature is confirmed by
Dowd. Speaking of the risen Ma’aseyah, the king revealed: “I will relate (saphar –
record, recount, declare, and proclaim) Your name to my brethren in the midst of
the assembly, radiating Your brilliant source of clear light (halal).” (Mizmowr /
Psalm 22:22) Then…“You who revere Yahowah radiate His light (halal – make
His brilliant source of illumination clearly visible).” (Mizmowr / Psalm 22:23)
What a beautiful picture. When we come to revere Yahowah we will radiate His
light. Dowd is describing the function and nature of the Set-Apart Spirit and Her
Garment of Light.
This is one of my favorite verses. “Those who seek, consult with, and rely
upon Yahowah radiate His brilliant and clear light; their consciences (lebab –
inner nature and person) shall live forever.” (Mizmowr / Psalm 22:26)
Isaiah agreed: “In Yahowah () all the seed of Yisra’el will be
vindicated, radiating His brilliant source of clear light (halal).” (Yasha’yah /
Isaiah 45:25) Halal means to “radiate light,” not reflect it. To produce light we
must have the light source within us. When we are born anew from above in the
Set-Apart Spirit, She lives within us, becoming the source of our light.
What comes next is profoundly important. Yahowah is introducing the
Ma’aseyah, the Way, His Word, and His Light. God says that the Ma’aseyah is the
manifestation and fulfillment of the Towrah: “Pay attention to Me (qashab –
listen attentively, accept this information as true and respond to it) My family (‘am

20
– kin and followers), hear Me and perceive this My people (laom – nations),
because a Towrah (towrah - instruction, direction, teaching, and prescription) is
going forth from Me that will provide instant favor and continual rest, a fitting
plan for justice (mispat – a proper preparation to resolve disputes), a light (‘owr –
lamp, source of enlightenment) for My family.” (Yasha’yah / Isaiah 51:4)
Light as energy is “might and power.” As a garment, it provides divine
protection. Yahowah’s Garment of Light makes us appear right in God’s eyes.
“Awaken and be alert. Be fully clothed in (labash – be dressed in and wear the
garments, accept the covering over your body that elevates you to an extended state
of existence) might, power, and protection (‘owz – the great force which is
capable of withstanding and accomplishing anything), in the sacrificial Lamb
(zarow’a) of Yahowah ().” (Yasha’yah / Isaiah 51:9)
Isaiah tells us that to live without God’s light is to walk in the shadow of death.
“Later, during the last days…people walking in darkness and obscurity shall
see a great light (‘owr). Those who reside in the land of the shadow of death
shall see the light shine, enlightening them.” (Yasha’yah / Isaiah 9:2)
Now that we have heard Moseh, Yachezq’el, Dowd, Zakaryah, Yasha’yah,
Mattanyah, and Yahowchanan tell us that Yahowah is light, and that we will radiate
His light, let’s examine Dany’el’s revelations. “Many of them who sleep in the
dust of the ground shall awake, some to everlasting life, and others to shame
and everlasting abhorrence…. Those with insight and understanding shall
shine (zahar – send out light) as the brightness of the expanse (raqi’a – the
spreading out or stretching of space and heaven).” (Dany’el / Daniel 12:2-3)
To the modern mind, the heavens are perceived as a void of empty space
occasionally punctuated by the light of stars. But the focus here is on the foundation
of the vastness, energy, and light of the heavens—Yahowah. We will shine like
Him because with the Garment of Light we become like Him.
Zahar infers more than shine. It reflects the process of sending out light:
“teaching, admonishing, and warning.” It means that those who disseminate
Yahowah’s light share His Word. That is why: “Those who are cleansed and
saved shall lead many to cleansing and vindication, like the light of stars and
heavenly powers forever and into eternity.” (Dany’el / Daniel 12:3)
Peter, whose name was actually, Shim’own, understood. “In this manner and
way the Lamp (luchnos – Light, from leukos, meaning brilliant and dazzling white
light) appears and radiates (phaino – bears forth shining illumination, manifesting
resplendent, clear, and brilliant light which exposes, makes visible and makes
known) in dark, lightless, and destitute (auchmeros – abandoned and deprived)
places until the time and place the day shines through, breaking the darkness
of night, and the Light Bringer (phosphoros – from phos, shining illumination

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from a lamp, star, or God which sheds light on and makes known and phero, is
carried, borne, and conveyed) arises purposefully inside, illuminating (anatello –
rises up, dawns, and becomes light) your hearts, minds, and life.” (2 Shim’own /
Peter 1:19)
Auchmeros is more than a “dark and lightless” place. The word conveys a sense
of “dirtiness and filth” which would describe the heart and soul of a person
destitute of Yahowah’s cleansing light. That would leave an auchmeros individual:
“impoverished and forsaken, even desolate, and thus lifeless.”
The solution to man’s predicament is found in “phosphoros/the Light Bringer,”
another metaphor for Yahowsha’ and the Set-Apart Spirit. The Greek word has
made it into the English language, describing the natural earth phosphors which
glow in fluorescent bulbs.
As a loving Father, Yahowah sent His wayward and unfaithful children off with
some sage advice: “Sow salvation; reap in accordance with mercy. Choose to be
an heir and live in the presence of the light, for it is time to seek Yahowah until
He comes to teach and direct you.” (Howsha’ / Hosea 10:12)
Yahowchanan began his presentation of his eyewitness account by confirming
what we have just read in Howsha’ / Hosea: “In the beginning was the Word and
the Word was with God, and the Word was God…. In Him was life, and His
life was the light of men. The light shines in the darkness but the darkness has
not understood it…. Yet to all who received him, to those who rely on His
name, He gave the right to become children of God—children born not of
natural descent, nor of human decision, or a husband’s will, but born of God.”
Yahowsha’ makes reference to the Garment of Light in His open letters to the
seven ekklesia in Revelation. “You have a few names (onoma – characters) even
in Sardis who have not blackened (moluno – defiled, polluted, stained, and
contaminated) their garments. And they shall walk together with Me in the
brilliant whiteness of dazzling light (leukos – in garments of light and innocent
purity), because they are brought into equilibrium and made equivalent (axios
– made deserving and proper, corresponding to what is expected; seen as significant
and valuable, worthy and befitting consideration).” (Revelation 3:4)
Yahowsha’ is describing the Garment of Light provided by our Spiritual Mother
on the occasion of our rebirth. It makes us equivalent to God in that it obliterates
every sin, enabling us to appear perfect in His sight. By wearing this garment of
brilliant whiteness and dazzling light we are empowered to fulfill the covenant
relationship for which we were created—to walk together with our Creator, at ease
and conversant with Him. “He who overcomes and prevails, in this manner they
shall be clothed in (periballo – have thrown all around them, be surrounded by,

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and be arrayed and adorned in) brilliant white and dazzling light (leukos)
garments (himation – clothes, apparel, and cloaks).” (Revelation 3:5)
Sadly, according to Yahowsha’, most church members choose an alternative
wardrobe. Here God is speaking to the Protestant church in the Western
democracies. “You say, ‘I am rich, abounding in resources, having no need of
anyone or anything,’ and yet you do not know that you are contemptible, that
you are miserable and pathetic, that you are powerless and destitute, that you
are puffed up, blinded with pride and that you are unclad, without the
appropriate garments.” (Revelation 3:17) To live with Yahowah, our souls must
be adorned with the Spirit’s Garment of Light. Nothing else will do.
And while this garment is the most valuable article of apparel in the universe, it
cannot be purchased. So Yahowsha’ tells those who are overly fixated on economic
things that they should be “in the market” for one. “I advise that you be in the
market for My gold which glows like fire in order that you may be richly
supplied and garments (himation – apparel, clothes, and robes) of light (leukos –
brilliant and dazzling white light radiating innocence and purity) in order that you
may be clothed and covered in them (peribally – have them thrown all around
you, being adorned in them) so that your confusion, humiliation, and shame of
your nakedness is not rendered apparent (phaneroo – made visible, manifest,
and revealed)…” (Revelation 3:18)
That is the nature, the purpose, and the source of the Garment of Light.

LE: 07-17-12

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