Building upon the Foundation
The Hebrew Scriptures have laid a foundation, upon which the people of Yah can properly build to further their understanding of the apostolic use of the short and long forms of the sacred name of the first-century congregations
In this part of the study, we will compare this Hebrew foundation of the Old Testament Scriptures (The Tanach) with the New Testament, which has been used in the eastern churches for almost 2000 years, known as the Aramaic Peshitta. A close examination of this text will show that it is either the original writings of the apostles or as close as mankind can come to those writings, known at this time.
[It is not within the scope of this book to examine all the historical and textual proofs that the Aramaic Peshitta is the oldest and most accurate New Testament text in existence. For more information on this, see note #1.]
The Greek New Testament texts are simply translations of this still-existing, original, Eastern Aramaic Peshitta. The most important issue that does not come across clearly in these Greek translations of the New Testament, is the sacred name. The Greek translations use the word kurios ["Lord"] as a substitute for the long and short forms of the divine name, and they also uses kurios as "Lord" in the common sense. Thus, the Greek translations of the original Aramaic demonstrate absolutely no distinction between the divine name and common titles, yet almost all western New Testament English translations are based on these Greek translations.
Now, it is true that the Aramaic Peshitta does not spell the full form of the divine name with the letters יהוה [Yod-Heh-Vav-Heh], often pronounced "Yahweh", as it is spelled in the Hebrew Old Testament scriptures, nor does it spell the short form of the divine name with the Hebrew/Aramaic letters יה [Yod-Heh], Yah. It does spell the short form of the divine name in compound form with other words using the letters יא [Yod-Aleph], Ya, as it is used in Acts 9:10, in compound form with chanan [favor], in a name the Greeks mispronounced as Ananias. This is spelled by Roth in the Aramaic Peshitta as Chanan-Yah; that is, Chanan plus Yod-Aleph; that is, Chanan-Ya, which means "Yah has favored." Therefore, the Aramaic Peshitta is using the א [Aleph] to yield the "ah" sound, as the ה (Heh) does in Hebrew. Other examples of compound words or names which end with the name, Yah, in the Aramaic Peshitta, abound. Here are a few examples from the book of Matthew, chapter one:
● UriJah / UriYah = "flame of Yah" [Matthew 1:6]
● AbiJah / AbiYah = "father of Yah" or "Yah is the Father" [1:7]
● UzzIah / UzzYah = "strength of Yah" [1:8]
● JosIah / JosYah = "founded of Yah" [1:11]
● HezekIah / HezekYah = "strengthened of Yah" [1:10]
● JeconIah / JeconYah = "Yah will establish" [1:11]
All these examples use the יא [Yod-Aleph] ending, in place of the Hebrew יה [Yod-Heh] ending, for the name of Yah.
Section 2
The Master, Yah
When one examines the New Testament word used in place of the full form of the divine name, in most Old Testament quotations within the New Testament Aramaic text, one will find MarYa [מריא]. Some transliterate this word as “Maria”, “Marya” or “MarYah". Some insist that the word simply means, “lord” or “master", and as such, “MarYa” and “MarYah” are only used as a substitute in place of the divine name. Yet, a close examination of all the texts in which it is found in the Aramaic Peshitta reveals that it is always used in reference to deity, either as a substitute for the full form of the divine name "יהוה" or as a compound word meaning "MarYah", that is "MASTER Yah", "LORD Yah”, or "Adon Yah".
Only by comparing the context to "The Hebrew Key" can we determine if we should translate it as "יהוה” or as "MarYah”, “Lord Yah” or “Master Yah". Notice that the ending of Maria is יא [Yod-Aleph] as we found in the examples above. It is true that this ending does not, itself, prove that this form is a compound form representing deity. But when we find MarYa used only in contexts representing the divinity of Yah or יהוה, then we cannot miss the relationship of the sound to the ear and its meaning.
The root word for MarYah is mara [#4756], which means "master", in the sense of the master or owner who is very domineering over the servant, causing the servant to serve with hard, back-breaking labor, with vigor and bitter affliction. “Bitter affliction,” because if the servant slacks up or grows weary, the master will whip the servant and cause the servant to work harder.
The Comprehensive Aramaic Lexicon (CAL) is grouping together the meaning of all the various forms of mara and defines these forms thus:
מרי - mry, mryˀ (mārē, māryā, mārā) [noun, masculine] = “master” |
Originally absolute and construct māreˀ ( > mārē), emphatic māryā, but already in OfA the construct can appear simply as mār_. Regularly shortened as a title of respect to mār (i.e., from the first person suffixed form?) and regularly spelled ܡܪܝ in Syriac but simplyמר in Jewish texts; pl. both mārwān and mārē, the latter especially in compounds. The full determined form is māryā, but in Syriac that is used only for the Lord God (ie. the Tetragrammaton) and a new form mārā based on the short abs. is used in other contexts, even regularly so in reference to Jesus. Note that in JLAtg the sg. and pl. constructs are both מָרֵי . |
Master ... Proverbs 30:10; Matthew 1:22, 6:24; Luke 16:13. Human ... Genesis 2.24 Divine ... Daniel 5:23,רבי מרא עלמא , “my Lord Master of the World.” the Lord, Elohym ... Genesis 2:4. my Lord, usually in reference to Yeshua ... Matthew 7:21.
owner … Luke 7:41 (of a text) author
title of respect clerical title w. first person suffix (מר٠ מור ) in respectfully addressing a man patrician ... Job 22:8 : violent person. Plural: neighbors
in the construct state as the head of many compound expressions chief of ... owner of … Genesis 46:32, “For they were flock-owning men.” Exodus 22:24, “Do not relate to him like a creditor.” master of (i.e. specialist in) ... Genesis 47:6 an element of many proper names
an angelic order
|
From the Comprehensive Aramaic Lexicon Project on 05-20-2017; Used by permission. http://cal1.cn.huc.edu |
Please notice, that from the outset, in bold letters, it is shown that MarYa is not only the emphatic form, But it is used exclusively of the tetragrammaton, which includes both Yah and יהוה, and excludes any other usage. Thus MarYa has been set apart for this singular purpose.
However, it appears, that the scholars did single out their definition of MarYa" in b.i, "The Lord Elohym". This is apparently their intent, because Lord is represented by Mar- and Elohym is represented by -Yah. In fact, when "Mar-Yah" is used in conjunction with "Yeshua", the Lord Elohym definition fits perfectly in order to get the depth of meaning associated in the verse. Yah is the name of our Elohym, and Yeshua is our Lord. In fact, no other form of Mara, when standing alone, could possibly mean both Lord and Elohym. Only MarYah fits this definition!
In the Payne Smith Aramaic Peshitta Lexicon, where he defines mara, he also gives an aside remark as to how ancient Eastern Aramaic lexicons defined the term MarYa. He says they conclude that MarYa is derived from maruwtha (Lordship) and rabuwtha (Majesty) and iythYA (self existence).
Here is what Payne Smith has to say about MarYa:
Mara abs. And constr; emph. Mara and MarYA the latter form is used ONLY of THE LORD God, and in the Peshitta version of the O>T> represents the tetragrammaton. Eastern Lexicons have a fanciful derivative of this form from the initial letters of Maruwtha Lordship, Rabuwtha majesty, and iythYA self-
existence...
When I found this, I was new to the Serto Aramaic Script. At that time, I had only read the
Estrangelo Aramaic text. I was also viewing this from a small hand held device. Therefore, I
missed the 'yod' in 'iythay' [ 383] (there is/exists). I thought I was looking at 'athah' [857] (to come). At that time I sent an Email to an Aramaic scholar named Janet Magiera to verify the
significance of what I had found.
This is my email to Ms. Jan Magiera (jmagiera@lightofword.org): |
Ms. Magiera, this is copied from the payne smith syriac lexicon. He says old Eastern Lexicons said MarEA (Mar-Yah) is derived from MaruwTA = Lordship; RabuwTA = Majesty; Atta = Self existence....... Payne thinks this to be fanciful nonsense! Yet this spells (mara) not (MarEA). Also, in Aramaic "atta" would seem to mean 'come', rather than 'self" as 'et' does in Hebrew? If you could make time to respond to this gmail, then tady sagy. Sh'lama amkun! |
And her response: |
Hi, The third word in Payne Smith is Aithya which comes from AIth and means to be. It is not derived from ata which means to come. That is also where you get the YA part of Marya -- MaRYA. Hope this helps! Shlama, Jan Magiera Light of the Word Ministry |
[Visit her website at lightofword.org.]
It would seem that Magiera believes the ancient eastern lexicons instead of Payne Smith.
Because she says the YA of MarYA, comes from the word iythay, which is spelled here
iythYA, which means 'Yah Exists' 'Yah is' the self existant one. And this is exactly what
Yah means. The self Existant One Exists. Yeshua uses this term of Himself in John 8:58
'... before Abraham was, I AM (iythay).'
It is a absolute fact that. MarYA can mean nothing else but Master Yah or Master יהוה in every context in which it is used as proven by the CAL online LEXICON, Payne Smith and Magiera
Aramenian ministers are in agreement, that western scholars, such as Payne Smith, above, are not properly defining MarYA. Because MarYA is not only used to represent יהוה in Old Testament quotations; but it represents the Lordship (Mar-) and the Divinity (-YA) of Yeshua. For they believe Yeshua has two natures, His human nature (Qnoma) and His Divine nature (Qnoma). Then they believe that MarYA is the only singular term which describes both natures.
There is also a beautiful play on words, which also illustrates the first century understanding of "MarYah".
Section 3a
Yah Has Appeared
The spelling of MarYah is nearly identical to the spelling of MorYah, the name of the mountain upon which the Jewish Temple was originally built. This is the same mountain to where Abraham took Isaac to offer him up in sacrifice to יהוה, as it is written in Genesis:
And he said, take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of MorYah: and offer him there for a burnt offering upon one of the mountains I will tell thee of.
Genesis 22:2 (emphasis mine)
MorYah is spelled here מריה [mem-resh-yod-heh], and means "Yah sees" or "Yah is seen." [See note #2.]
MarYah is spelled in the Aramaic Peshitta, מריא [mem-resh-yod-aleph], and the illustrations of Khanan-Yah [“Yah has favoured”] (Acts 9:10), have proved that the יא [Yod-Aleph], in the Aramaic, conveys the same meaning as does the יה [Yod-Heh] in the Hebrew, that is, they both mean Yah.
Why did Solomon build the Temple on Mount Moryah? It is because יהוה appeared there! It is written:
And Solomon began to build the House of יהוה in Jerusalem in Mount MorYah, where He [Yah] Appeared unto David, his father,...
2 Chronicles 3:1, my translation [See note #3]
Yah appeared unto King David on Mount MorYah! This reveals the true meaning of MorYah. The word, "appeared", is from the Hebrew root word raah. In the word, MorYah, the מ [Mem] is attached before the ר [Resh], to convert the verb of "see" or "be seen" into a verbal noun, which in this case is the place where the action of appearing is taking place, that is, on Mount MorYah". Therefore, MorYah means "The place where Yah appeared." However, this word, as a verbal noun, could also refer to a title, for the doer of the action, that is for the person appearing. This refers to Yah, who will appear again as Yeshua. [See note #4.]
For all these reasons, we know that Yah is our Master [MarYah], because He took upon Himself the bitter affliction of servanthood and execution. And we also know that Yah has appeared [MarYah]. For, Yah appeared unto the prophets and unto the apostles, and Yah will appear again in the end of days to establish His kingdom. Therefore the first-century congregations understood that MarYah meant "Master Yah” and MarYah also means "Yah has appeared.” In fact, the main theme of the Aramaic Peshitta New Testament is a play on words between both these meanings:
OUR MASTER Yah HAS APPEARED!
Sometimes, the term, MarYah, is used to designate the deity of יהוה, but when used to designate the deity of Yah, it almost always conveys the meaning of "Our Master Yah has appeared.” Whichever way MarYah is used, it always represents deity within the text.
Now we will examine how the Aramaic Peshitta uses the compound phrase, "MarYah", as a substitute in place of "יהוה". Quotations are taken from Roth's Aramaic/English New Testament. However, he translates MarYah as “Master YHWH”, which I have rendered in the original for MarYah. Roth also spells Yeshua as “Y'shua”, which I have restored to "Yeshua”. Roth also uses "ruach qodesh", which I have rendered back into the English, "Holy Spirit.” The names and titles are rendered back into their normal English forms so as to make the reading easier for some!
...you will not test MarYah your [Elohym].
Matthew 4:7, Deut 6:16
...you should worship MarYah your [Elohym], and you should serve Him alone.
Luke 4:8, Deut 6:13-14
...You should love MarYah your [Elohym] with all your heart and with all your soul and with all your might and with all your mind.
Matthew 22:37, Deut 6:5
...Hear 0 Israel MarYah our [Elohym] MarYah is one.
Mk 12:29, Deut 6:4
[Roth's translation leaves off final "MarYah", which was put back as in Aramaic.]
...The stone that the builders rejected, the same became the head of the corner. From the presence of MarYah came this [Stone] and is a marvel before our eyes.
Matthew 21:42, Ps 118:22-23
...I took the thirty pieces of silver, the price of the precious one which was agreed upon by those sons of Israel. And I gave them for the field of a potter as MarYah commanded me.
Matthew 27:9-10, Zechariah 11:12-13
...My Master [Mariy] who will believe our report and to whom has been revealed the arm of MarYah?
John 12:38, Isaiah 53:1
John reveals that Isaiah is speaking to someone other than יהוה. Isaiah is speaking to someone he calls, "My Master" [Mariy], yet this is a prophecy, and the phrase, "Who will believe our report?" is a reference to the apostles, thus "My Master" is definitely Yeshua, who is the arm of יהוה. Thus, "MarYah" means יהוה in this context.
For Moses said (that) a prophet will raise up for you from MarYah from your brothers, Hear him like me in everything that he speaks to you,...
Acts 3:22, Deut 18:15,19
And You are He who spoke through the Holy Spirit by the mouth of David your servant; Why do the nations rage and the people's plan worthless (things), The kings of the earth have risen and rulers have deliberated as one against MarYah and against His Messiah.
Acts 4:25-26, Psalm 2:1-2
The Spirit of MarYah is upon me and because of this, He has anointed me to declare hope to the poor. And He has sent me to heal the brokenhearted and to preach release to the captives and sight to the blind. And to free those who are oppressed (with) forgiveness. And to preach the acceptable year of MarYah.
Luke 4:18, Isaiah 61:1-2
...For MarYah Himself has said, "I will never leave you nor loosen the hand
towards you.
Hebrews 13:5, Deuteronomy 31:6
...Praise MarYah, all you Gentiles; and laud Him, all you Nations.
Romans 15:11, Psalm 117:1
For the earth belongs to MarYah, in its fullness.
1 Corinthians 10:26, Psalm 24:1
...Though the number of the children of Israel should be as the sand on the sea, A remnant of them will live. He has finished and cut short the matter; and MarYah will do it on the earth.
Romans 9:27-28, Isaiah 10:22
...If MarYah of hosts had not favored us with a remnant, we had been as Sodom and had been like Gomorrah.
Romans 9:29, Isaiah 1:9
...With a foreign speech, and in another tongue will I speak with this people; and even so also they will not hear (and obey) me, says MarYah.
1 Corinthians 14:21, Isaiah 28:11-13
The Aramaic Peshitta has set apart the compound phrase, MarYah, in order to use it in almost every occurrence of the divine name, יהוה, in an Old Testament quotation. The word, Mara, could have fit each of these if the Author wanted to convey the idea of "Lord" or “Master", alone, but chose a term to represent deity each time.
Section 3b
MarYah is Master Yah; MarYah has appeared
In some verses the compound phrase, "MarYah" is used in a quotation of an Old Testament verse which has the name of יהוה, but the context demands that יהוה, in this instance, has appeared unto mankind in some way. One of the related meanings of MarYah is that Yah has appeared!
...A voice that cries in the wilderness, prepare the way of MarYah and make straight the path in the plains for our [Elohym]. All the valleys will be filled and all the mountains and heights will be leveled. And the rough will become smooth, and the difficult land a plain And all flesh will see the life of [Elohym].
Luke 3:4-6
The voice of him that crieth in the wilderness, Prepare ye the way of יהוה; make straight in the desert a highway for our [Elohym]. Every valley shall be exalted, and every mountain and hill shall be made low; and the crooked shall be made straight, and the rough places plain: And the glory of יהוה shall be revealed, and all flesh shall see it together: for the mouth of יהוה hath spoken it.
Isaiah 40:3-5 KJV (emphasis mine)
For יהוה, who is omnipresent, to have a man prepare His way before Him, means that יהוה will somehow come to earth in the form of a man. When the glory of יהוה is revealed, all flesh will see the life of [Elohym], all flesh will see the living [Elohym]. This whole context screams at us; its message, that MarYah, as the right hand of יהוה, will will be seen, and will be revealed. One day, all flesh will see the living [Elohym].
And he [John the baptist] will go before Him in the spirit and in the might of Elijah [EliYah] the prophet, that he might turn the heart of the fathers to the children, and those that are not obedient to the knowledge of the just, and he will prepare a perfect people for MarYah.
Luke 1:17
Behold, I will send my messenger, and he shall prepare the way before me…
Malachi 3:1
Behold, I will send you Elijah, the prophet, before the coming of the great and dreadful day of יהוה. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.
Malachi 4:5-6
Luke is not quoting one verse verbatim, but rather, picking out key points in Malachi, chapters three and four so that the reader will examine this type of quote in the original Hebrew. How can John the Baptist, in the spirit and power of Elijah, prepare the way before יהוה? He can't, unless יהוה is going to come to earth in the form of a man, and appear before His creation. For this reason MarYah fits perfectly the idea of Yah appearing before mankind and coming unto His Temple. [Malachi 3:1]
But on the day that Lot went out from Sodom, MarYah rained down fire and brimstone from heaven and destroyed all of them.
Luke 17:29
Then יהוה rained upon Sodom and upon Gomorrah brimstone and fire from יהוה out of heaven;
Genesis 19:24
Three angels appeared before Abraham in Genesis 18:1-5. One of these three angels is called יהוה in One context (Genesis 18:20). And יהוה stood before Abraham in Genesis 18:22. Therefore in Genesis 19:24, as quoted above, יהוה, who appeared before Abraham in angelic form, rained down fire and brimstone from יהוה, who is omnipresent, out of heaven. In the Aramaic Peshitta, the full form of the divine name is not used. It is therefore instructional when the Peshitta uses MarYah, as יהוה upon the earth, who rained down fire and brimstone from heaven. The Peshitta does not use MarYah twice, as it might, if MarYah were simply understood as a substitute for "יהוה". The Peshitta is revealing to us that MarYah rained down fire and brimstone from יהוה out of heaven.
[The Aramaic Peshitta, will use the phrase "MarYah”, twice at times, when quoting a Hebrew verse, that bears the name twice, example:
...Hear 0 Israel MarYah your [Elohym] MarYah is ONE.
Mark 12:29
Mark is quoting Deuteronomy 6:4.]
Therefore, the Aramaic Peshitta makes a distinction between MarYah who is upon the earth, raining down fire and brimstone from יהוה out of heaven.
And after forty years were completed, there appeared to him a Messenger of MarYah in a fire that burned in a bush. And when Moses saw (it), he was amazed at the vision, and as he drew near (it), MarYah said to him in a voice, I am the [Elohym] of your fathers, the [Elohym] of Abraham, and of Isaac, and of Jacob. And while he was trembling, Moses did not dare to stare at the vision. Then MarYah said to him, Loose your sandals from your feet, for the ground that you stand upon is set apart. Indeed, I have seen the affliction of my people who are in Egypt. And I have heard its groans and I have come down to deliver them. And now come, I will send you to Egypt.
Acts 7:30-34
Here Luke is quoting Stephen, who is giving a summation of Exodus 3:1-10, not necessarily a direct quote. יהוה spoke to Moses in a voice! Is not MarYah the voice or word of יהוה, through which HE communicated to Moses. Therefore MarYah is the Messenger of יהוה, and MarYah is the voice of יהוה, and MarYah is the one who said, "Loose your sandals from your feet,.." However the first use of MarYah, refers specifically to יהוה. But the Messenger of יהוה, who appeared, is MarYah.
And I will cause signs in heaven and mighty deeds upon the earth - blood, and fire, and columns of smoke, the sun will be changed into darkness and the moon into blood before the coming of the great and awesome day of MarYah. And it will be that all who call on the name of MarYah will be saved (literally: "will live”).
Acts 20:21, Joel 2:31-32 (3:4-5 Tanak).
This context speaks of the end times when יהוה will appear in judgment to judge the earth. Just as in Zechariah 14:1-2, when יהוה will set His feet on the Mount of Olives [compare Revelation 14:1], and make war with the enemies of Israel, that is judge the enemies of Israel. MarYah will appear in bodily form, as the holy appearing, of יהוה, to judge all nations.
The remnant of both Jews and Gentiles who call upon the name of MarYah in faith will be delivered from destruction, and saved from the wrath of judgment.
If you have tasted and seen that MarYah is good.
1 Peter 2:2; Psalm 34:8
The apostle, Peter, is encouraging the believers to desire the pure milk of the word, by which they will be nourished up to life (1 Peter 2:2). The point of his quotation in verse three is two-fold: When a believer tastes the pure milk of the word, he will see MarYah, the source of life, through whom he will be nourished. [The Greek translations leave out the word "seen”.]
It has been demonstrated how the compound phrase "MarYah” is used as a substitute in place of "יהוה", in Old Testament quotations which bear the name. And how this compound phrase is being set apart to demonstrate the deity of יהוה.
Then it was shown that some of these quotations are quoted in such a way to reveal that MarYah is the aspect of יהוה who spoke, or appeared on earth.
We will now examine some verses which reveal that MarYah is Yeshua, just as the Hebrew Scriptures reveal that Yah will become Salvation [Y'shuah]. (Exodus 15:2, Psalm 118:14).
Section 5
The Importance of MarYah Yeshua, the Anointed of יהוה
As the apostles were discussing the subject of "salvation to the nations" and the necessary requirements to expect from them to enter into fellowship, James [Ya’acov] reminded everyone that Yeshua came to raise the fallen tabernacle of David and to rebuild it. He did this by quoting Amos 9:11, then he went on to Amos 9:12 to reveal how the tabernacle of David was raised so that the remnant of mankind and the nations would seek after MarYah, along with all the nations who have had the name of MarYah called over them. However, there is a discrepancy with the way modern day scholars and James, the apostle, understood this Hebrew verse.
That they may possess [seek after] the remnant of Edom [mankind], and of all the heathen [nations], which are called by My name, saith יהוה that doeth this.
Amos 9:12
[Emphasis mine. Brackets used to help clarify with New Testament.]
So that the remainder of mankind and all the nations will seek MarYah, those who My name is called over them, said MarYah who made all these things.
Acts 15:17, emphasis mine
James understood that the tabernacle of David was not raised, only so they could possess the remnant of Edom. In fact, any religious Jew of the first century could have verified that. The Hebrew word for "Possess" is Yarash, but the Hebrew language draws a picture. To take possession of the land, one has to walk through the land, explore the land and search it out. [Genesis 13:14-17; Deuteronomy 11:23-24; and Joshua 1:2-4]. Therefore, one must seek after and search before one possesses. So, the New Testament is, simply, properly conveying the picture drawn by the Hebrew in this context. Right after the phrase, "That they may possess [seek after],” is found an untranslated word, which is "et" [Aleph-Tav]. This word, et, is normally a direct object pointer, but in this context means, "So that they will seek after the Aleph and the Tav” Many western Christians understand this as "the Alpha and the Omega". James renders the “Aleph and the Tav" as "MarYah ' in the Aramaic Peshitta. The Aleph and the Tav are the first and last letters of the Hebrew alephbet, and for this reason represent the voice or word of יהוה, who is MarYah. James then goes on to clarify that it will not be just the the remnant of Edom who will seek MarYah, rather, the remnant of mankind (Adam) and all the Nations. [See note #5]. See this in a word for word translation of Amos 9:12:
So that they will seek after the Aleph and the Tav [MarYah]; even the remnant of mankind and all the nations, who will have my name called over them, declares יהוה who has done this.
Amos 9:12, my translation, in literal Hebrew word order
The remnant and all the nations who seek after the Aleph and the Tav, even MarYah, the word of יהוה, will eventually seek through MarYah, to be called by the name of יהוה. Also, all sincere believers will seek Elohym through the written Aleph and Tav, that is the original Hebrew Old Testament and Aramaic Peshitta New Testament Scriptures.
All believers must seek to know יהוה, through the fellowship of MarYah Yeshua. Another context about seeking יהוה in the end of times is found in Joel.
And I will shew wonders in the heavens and in the earth, blood, and fire and pillars of smoke. The sun will be turned into darkness, and the moon into blood, before the great and terrible day of יהוה come. And it shall come to pass, that whosoever shall call on the name of יהוה shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as יהוה hath said, and in the remnant [survivors] whom יהוה shall call.
Joel 7:30-32 [See note #6]
The apostle Peter shows that they had received a partial fulfillment of this on the day of Pentecost, almost 2000 years ago. Perhaps he gives a clue as to how men, in the end of times, will begin to again call upon the name of יהוה, even after the true pronunciation of the name could no longer be guaranteed.
And I will cause signs in heaven and mighty deeds upon the earth: blood, and fire, and columns of smoke, the sun will be changed into darkness and the moon into blood before the coming of the great and awesome day of MarYah. And it will be that all who call on the name of MarYah will be saved [“will live”].
Acts 2:19-21
The remnant of mankind found in Amos 9:12 and Acts 15:17 sound similar to the survivors found in Joel 2:32. It is informative that Peter stops his lengthy quote before he gets to the salvation which would come to mount Zion and the survivors whom יהוה would call [See note #6]. Peter did not mention this portion, because it was yet to be fulfilled in the time of the very end, a time, when the distress becomes so great to all the nations upon the earth, that those who do survive will begin to call upon the name of MarYah. Peter is quoting from a verse that demands that men call upon the name of יהוה. So the question remains, “Did Peter intend for mankind to fulfill Joel 2:32 by calling on the name of MarYah, or was MarYah used in this context as a substitute for the full form of the divine name, יהוה?” I believe the answer to this question is found in the comparison of Amos 9:12 and Acts 15:17, above. In the end of times, the remnant of mankind and the Nations, who are called by the name, will seek after the Aleph and the Tav; that is MarYah, who will lead them to a fuller knowledge and understanding of יהוה. In the end of days, mankind will begin to call upon Him through His name, MarYah. Only then will be given the full revelation of His name, יהוה. However, seeking after the Aleph and the Tav, also Suggests that mankind will begin to search for the truth of Elohym in the original Hebrew and Aramaic Peshitta Scriptures, in which the Aleph and Tav are found. It is this search into the original that will lead mankind to call upon MarYah. Then MarYah will reveal the true pronunciation of the name of יהוה.
יהוה knew that mankind would never find him on their own, therefore He created a body for MarYah to dwell in, so mankind might inquire and search after Elohym through MarYah Yeshua. However, the Athenians, to whom Paul was preaching, actually worshipped the creation, rather than the Creator. They worshipped the sun, moon, stars and many other aspects of creation, which was the worship of demons, as Paul said:
Men, Athenians, I perceive that in all things you are excessive in the worship of demons.
Acts 17:22
[King James Version says, “too superstitious”.]
The Athenians would worship the creation by making an image, or idol, to represent the sun, the moon, and the stars, among other objects in creation, which is why Paul explains to them:
Therefore, we whose lineage is from Elohym, should not suppose that Elohym has the likeness of gold, or silver, or stone, sculptured by the art and skill of men.
Acts 17:29
Instead of worshiping the creation of Elohym, mankind should allow His creation to lead them to Elohym; that is, when seeing the wonderful works of Elohym, we should seek after the Creator.
That they might inquire and search after Elohym, and, by means of His Creation(s), might find Him; because He is not distant from each one of us.
Acts 17:27 Aramaic Peshitta [See note #7]
We all should allow the creations of Elohym to lead us unto His foremost creation, which is the "body" of MarYah.
Because he has appointed a day, in which. He will judge all the earth, with righteousness, by the man whom he has designated: and he turns every man to faith in him, in that he raised him from the dead.
Acts 17:31 [Emphasis mine.]
The man, Yeshua, is the creation of Elohym, which causes all mankind to find Yah יהוה within Him and through Him, and His disciples are also creations of Elohym, through which mankind receives a direct and specific witness of the Creator.
Section 6
What about the Name of Yeshua?
It has been said that Yeshua is the name above all names. Based upon this doctrine, the name of Yah יהוה is either obsolete or done away with altogether. Let us examine these verses from the Aramaic Peshitta!
The King James Version, which was translated from the Greek text, reads thus:
Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.
Acts 4:12 KJV
Roth, translating from Aramaic, wrote this:
And. there is not salvation by another man for there is not another name under heaven which is given to men by which it is proper to have life.
Acts 4:12
A comparison of many aramaic translations with word for word Aramaic:
And there is no deliverance in any other man, for there is not another name under heaven, that is given to mankind, by which it is necessary to receive life.
Acts 4:12 Aramaic Peshitta
Here is contrasted the anointed man who is the stone the builders refused; and the name of that anointed man, which is Yeshua. The phrase, "There is no other name under heaven," refers to earthly names under heaven. The phrase "which is given to mankind,” refers to common names normally given to men under heaven. The name of Yeshua was the seventeenth most popular Jewish name in Israel at that time. This common name had been lifted above every other earthly common name.
How is the common earthly name of Yeshua lifted up above every other common name?
The man, Yeshua, is the source of life, the only way to the Living Waters of healing and salvation of יהוה.
It is the only earthly name that the apostles, under the anointing of the Holy Spirit, would say in conjunction with MarYah.
There is a contrast between Acts 2:21 "All who call on the name of MarYah will live." and Acts 4:12, "There is no other name… , by which it is necessary to receive life."
In Acts 2:21, the word for life, chay, is in the niphal tense, which means that the action is being done to the subject, or the subject is causing the action to be done to itself. In the context, the subject, who is calling on the name of MarYah in faith, is bringing the life of MarYah upon himself by faith, which is a gift of יהוה!
In Acts 4:12, the root word for “life” [saved] is also chay. Chay has an "M" [mem] attached before it. This causes the action to be converted into a title which describes the action that the actor is performing. The note in "Roth's Aramaic Peshitta - page 312, note #44” reveals the root meaning of this word to be "Life Giver" or "Savior" Another verse which uses this form for "LIFE" is found in Luke: [See note #8]
"For the Son of man did not come to destroy souls, but to make them alive."
[i.e. give them life - as the Life Giver, Savior]
Luke 9:56 Aramaic Peshitta
In another context, this is put more boldly:
But our concern [work / labor / service / worship] is with [in] heaven and from thence we expect our Life Giver, our Master Yeshua, the Messiah.
Philippians 3:20 [See note #9.]
Therefore, in order to clearly see the contrast between Acts 2:21 and Acts 4:12, the latter must be understood like this:
And there is no deliverance by another man, for there is no other name under heaven that is given to men, by which it is necessary to receive life from the Life Giver [Savior].
Acts 4:12 [See note #10]
From the perspective of the Aramaic Peshitta, the man, Yeshua, is the Life Giver. He is the source of life, the source of healing and salvation. MarYah is that life, which we derive from Yeshua, the man.
Once upon a time, the children of Israel had no water and were thirsty and were grumbling and complaining to Moses and Aaron. When Moses prayed to יהוה, he was told to strike the rock, and water would gush out, enough to give water to the entire congregation of Israel (Exodus 17:6). At a later time, the children of Israel came to another place where there was no water and again murmured and complained unto Moses and Aaron. This time, יהוה commanded Moses to speak to the rock, promising that the water would again gush out of the Rock (Numbers 20:8). Instead of speaking to the rock as a witness before the eyes of the children of Israel, Moses angrily struck the rock. The water still flowed from the rock as promised, but Moses and Aaron were both judged unworthy to enter the promised land due to their disobedience.
The rock represents Yeshua, the man, who was only supposed to be struck once (Hebrews 7:27, 9:12, 26, 28; 10:10). Many who have had a genuine experience with Yah, through Yeshua, have turned their backs on Him, as if striking him again (Hebrews 6:6). Yeshua was supposed to be called upon by faith so we could receive the Living Waters within Him, as it is written:
And they all drank the same spiritual drink; for they drank from the spiritual Rock that attended them (i.e. came with them), and that Rock was the Messiah.
1 Corinthians 10:4 Roth (emphasis mine)
MarYah is the word of יהוה which abides permanently within Yeshua. יהוה is the Living Waters which flow through Yeshua, anointing Him without measure. The Holy Spirit becomes alive inside the being of each believer as Yah, the seed of the Word, within the heart is united with יהוה, the Living Waters. Thus, Yah יהוה becomes one in each believer, causing each believer to become one with Yah יהוה and every other true believer. Allow the Father and Son to be united within the core of your being. The Son came to declare the name of the Father within Him (John 17:26). The believer can also call upon and declare the name of the Father and Son (יהוה and Yah), and become acquainted with His divine essence.
MarYah appeared in the form of the Son of man to bring in the Kingdom of יהוה so that, through the Son, mankind would come unto a proper understanding of the commandments of the Father. Then, the glory of the Father would show forth through the Son before the eyes of Mankind.
Through the death, burial and resurrection of the Son, His blood would wash away the sins of all who confess faith in the Son. So that through Faith in the Son, mankind could come into a proper relationship with the Father. Mankind can have fellowship with the Father and Son, by calling on the Son, for the Living Waters of the Father within Him, by drinking of those Living Waters of יהוה, and by abiding in them. This fellowship is not carnal! Belief in the Son is not enough, without a proper understanding that the Father is within Him, and that the Father seeks our worship of Him to be in spirit and in truth (John 4:24). For MarYah is spirit, and those who worship Him, must worship Him in spirit. This means, with their own created spirit and in truth. The Father seeks to have this communion between His divine spirit and our created spirit. However, the only pathway by which our created spirit can enter into fellowship with His divine spirit is through the blood of Yeshua, His Son. After believers repent of their sins and become baptized in the name of MarYah Yeshua, they can call upon the name of MarYah Yeshua in faith; expecting to receive the Living Waters of יהוה, from him. Only in this way can any person come into proper fellowship with the Father and the Son. After the new Jewish believers came into a understanding that MarYah is Yeshua, the anointed of יהוה, they then asked of Peter:
What should we do, our brothers?
Acts 2:37
To which the apostle, Peter, replied:
Repent and be immersed each of you in the name of MarYah Yeshua for the forgiveness [Remission/Release] of sins, that you may receive the gift of the Holy Spirit.
Acts 2:38 Aramaic Peshitta by Roth
Therefore, the foundation the apostles laid for Yeshua, the man, is for believers to acknowledge MarYah within Him and to drink of the Living Waters of יהוה, which flows out from Him by measure unto each soul who calls on His name in faith. The apostles also wanted believers to know Yeshua as more than merely a man. This is why they taught that MarYah is Yeshua; that is, MarYah is salvation unto all who call upon His name. Thus, the Aramaic Peshitta is in agreement with the Hebrew scriptures, which state:
Yah is my strength and song, and is become my salvation.
Exodus 15:2; Psalm 118:14
This agreement. proves that the Aramaic Peshitta is the original New Testament, and the Greek manuscripts are just watered-down translations of it.
Yah יהוה wants His people to come to know Him through Yeshua. However, as long as believers call on the source of the Living Waters without ever coming to a understanding of who or what the Living Waters are, their relationship is not based upon the knowledge of Him, as He is revealed to us through His Word. How can we say that we know Him, while we continue to call the faucet, "The Water"? Surely, the faucet is the source of the water, but the faucet is not the water itself. Likewise, Yeshua, the man, is the only source of the Living Waters, but יהוה is the Living Waters. He has given unto us His name, to make known to us His divine essence; for as we call upon the fullness of His name, He makes Himself known to us more intimately. And we come into full fellowship and understanding, as to what is revealed, with the Father and the Son.
Healings are performed in the name of Yeshua, because they are used to draw His people to the source. Once one learns that Yeshua, the man, is the source of healings, maybe they will also realize that Yeshua is also the source of life and salvation. Once they learn to believe in Yeshua for healings and miracles, then perhaps they will believe to the saving of the soul.
A similar order is followed, to receive the life of salvation from above, as the apostle Paul explains in Romans. Remember, as you read, that Yeshua, the man, is the Only Life Giver, as revealed in Acts 4:12, of the Aramaic Peshitta:
And if you will confess with your mouth our Master Yeshua, and will believe with your heart that Elohym has raised him from the dead you will live.
Romans 10:9 (emphasis mine)
And in this, it discriminates neither Jews nor Gentiles. For there is ONE MarYah over them all, who is abundantly generous towards every one that calls on HIM.
Romans 10:12 Roth (emphasis mine)
For everyone that will CALL ON THE NAME OF MarYah, WILL HAVE LIFE.
Romans 10:13 Roth (emphasis mine)
What we have in Romans 10:9 is an incomplete statement which is:
And if you will confess with your mouth our Master Yeshua, …
Too often we try to fill in this lacking aspect ourselves, by understanding:
And if you will confess with your mouth that Yeshua is Lord.
It is well known among translators that if a sentence, phrase, or verse is incomplete within itself, then one must turn to the entire context to complete the thought by borrowing a word or phrase from a few verses above or below the verse. This same pattern of speech was illustrated in "The Hebrew Key”, chapter 1, section 4. For in this context is found this incomplete statement [See note #20]:
Open to me the gates of righteousness: I will go into them, and I will confess Yah.
Psalms 118:19
What is it about Yah that we all must confess? For the answer to this question and to complete this incomplete statement go back to the main verse of Psalm 118, which reads:
Yah is my strength and song, and is become my salvation [Yeshua].
Psalm 118:14
For Yah to become one's salvation (Yeshua), then one must confess that Yah is his salvation (Yeshua). Therefore, Psalms 118:19 is incomplete without understanding from Psalms 118;14, What it is about Yah, that we all must confess. Therefore, we can now complete the statement . of Psalms 118:19, in this way:
Open to me the gates of righteousness: I will go into them, and I will confess that Yah is my salvation [Yeshua].
Psalm 118:19 completed!
This sheds new light on Psalm 118:20, which also reveals:
This is the gateway to יהוה - the righteous will enter in through it.
Psalm 118:20 my translation
The only path unto יהוה, the Father, is to confess the full truth that Yah is become one's Salvation [Yeshua]. [See note #11].
The present context of Romans 10:9 is also about confession, but here we are to confess something about our Master Yeshua. This is not made clear by the latter half of the verse either, which reads:
... and will believe with your heart that Elohym has raised him from the dead you will live.
Romans 10:9, in part
For it is true that all must believe that יהוה raised Yeshua from the dead, but others were also raised from the dead, and this did not make them the source of life.
To see what is it about our Master Yeshua that all must confess, go to Romans 10:12, which reads in part:
... For there is one MarYah...
Romans 10:12, in part
This exact wording is used in Ephesians 4:5-6, which says:
There is one MarYah, one faith and one immersion. One Elohym [יהוה], Father of all, who is above all and through all and in all of us.
Ephesians 4:5-6 (emphasis mine)
In this context, "There is one MarYah", is an obvious reference to the divinity of the Son, which is being contrasted with the divinity of יהוה, His Father. MarYah is one with Yeshua; that is, one person of body and divine spirit.
Therefore, Paul's incomplete statement of:
And if you will confess with your mouth our Master Yeshua,..
Can be made complete by confessing that MarYah is Yeshua, just like in Philippians 2:9-11. Another way of putting it is that we must confess that Yeshua is our Lord (MAR-) and our Elohym (-Yah).
For these reasons one should understand Romans 10:9 in this way:
And if you will confess with your mouth that MarYah is one with Yeshua, and will believe with your heart that Elohym [יהוה] has raised him from the dead you will live.
Romans 10:9, made complete with part of Romans 10:12
This understanding causes Romans 10:9-13 to be in agreement with Psalm 118:14-20. This is just one more reason to know and understand that the Aramaic Peshitta is the original New Testament, and all others are simply translations of it.
In this overall context, יהוה led us to His Son, Yeshua, by raising Him from the dead so that all who believed He is the source of life, can begin to call upon Him for the fullness of that life which abides in Him and flows out from Him. And this life is realized in each individual believer as they came to know that MarYah is one with Yeshua and is that life within Yeshua. Then each believer recieved that life of salvation upon himself by faith, as he called on the name of MarYah within Yeshua.
This idea of confessing something about Yeshua is further revealed in the book of Philippians along with the idea of bending the knee.
Wherefore, also, Elohym has highly exalted him and given him a name which is more excellent than all names;
That at the name of Yeshua every knee should bow, of (beings) in heaven and on earth and under the earth;
And that every tongue should confess that MarYah is Yeshua the Messiah to the glory of Elohym [יהוה], His Father.
Philippians 2:9-11 (emphasis mine)
One day, at the judgment, the name of Yeshua will be sounded so loud, that all creation will hear, then every knee, whether human, angelic, or demonic, will bow down before that name. Then, in that day, all will confess that MarYah is Yeshua, the anointed of יהוה. On this day, all will understand that MarYah is the word and right hand of יהוה, which is why this confession is to the glory of יהוה, His Father.
What name was Yeshua given that was more excellent than all names? Only two names are mentioned in context, which are "Yeshua" and "Yah". While it is true that every knee will bow down as the name of Yeshua is shouted so loud that all can hear, but what name will they all confess in conjunction with Yeshua? And in What order do these names fall in the original Aramaic?
In the Eastern Church, the name of MarYah must always come before the name of Yeshua (see Roth "Divinity Passages', Pages 778-779), because to say "Yah is Yeshua" is like saying "Yah is Salvation" or that "Yah tabernacled in flesh to become our Yeshua." But to say "Yeshua is Yah" would be making a man into Elohym, which is a Roman and Greek paganized concept, totally incompatible with the Hebrew Scriptures and the Jewish mindset of the first century.
Right now many are still confused on this point, but in that day all will realize that Yeshua was given the name of Yah, so that all would know and realize that the divine essence within Him is Yah. The name of Yah is the name which is more excellent than all names. Yeshua does not carry this name in compound form as so many great men of the Old Covenant did, but rather, distinctly, as MarYah Yeshua!
Sadly, many who have read the Aramaic Peshitta are still clinging to their old, worn-out and used-up compound-name teachings, refusing to adjust their theology to be in alignment with the new revelation as presented through a comparison of the Hebrew and Aramaic scriptures. They still insist that the name of Yah is to be said in compound form with Yeshua, some say Y'hoshua, as it is pronounced in the Old Covenant Hebrew, and others invent their own and insist we all must pronounce His name (Yahshu ).
However, New Testament people also had the name of Yah in compound form with their names. In Luke 1:11, Zakhar-IAH is actually Zakhar-Yah, meaning "Yah has remembered.” In Acts 9:13, AnanIAs is Actually Khanan-Yah, meaning “Yah has favored.” This does not make either of these men the manifest image of Yah!
There is nothing wrong with saying the Hebrew form of His name, which is Yehoshua, but there is a lot wrong with teaching that this is how Yeshua carried His Father's name. Yeshua carried the name of the Father as no human man ever could. Under the inspiration of the Holy Spirit, He is called MarYah Yeshua. The name of Yah came forth as the Word from יהוה, His Father, and is part of יהוה.
In the context of Philippians 2:9-11, the word, "confession", is used to demonstrate how all will acknowledge Yeshua. That is, as their Lord (MAR-) and as their Elohym (-Yah). In this way, they also acknowledge MarYah Yeshua as their judge. This is exactly Paul's point when using the word "confession" in the book of Romans:
Moreover, for this cause the Messiah died and revived and arose; that He might be MarYah [Lord Elohym] of the dead and of the living. But you, why do you judge your brother? Or, why do you despise your brother? For we must all stand before the judgment seat of Messiah! As it is written: 'As I live, says MarYah, to me every knee will bow; and to me every tongue will confess.’ [give praise corrected to 'confess']. So then, every one of us must give account of himself to Elohym.
Romans 14:9-12
How can the anointed man, that is the Messiah, become, the Master and Elohym of the living and the dead. For He either is Yah, robed in flesh and our Elohym, or He is not. The passage in Philippians 2:9-11, makes this clear. All beings, that is the living and the dead, will some day, at the judgment, come to the realization that Yeshua is the manifest image of Yah, and due to this revelation they will confess that MarYah is Yeshua Messiah to the glory of יהוה, His Father. Yeshua died, revived and arose so that all might come to know this!
The main subject here, is judging our brothers. Paul is making it clear who will ultimately judge each believer, and to whom each believer will give an answer for every deed and word and thought.
In this context, every knee is going to bow unto MarYah while confessing their faults, failures and sins before Him. They have already acknowledged that the Messiah is MarYah, as is also made plain in Philippians 2:9-11. Therefore, the word "confess", in this context, is revealing the further Hebrewism of thought, which includes: Bowing down as all hear the name of Yeshua shouted and confessing that MarYah is Yeshua Messiah to the glory of יהוה, His Father. After confessing that our Master (MAR-) and our Elohym (-Yah) is Yeshua Messiah, acknowledging His right to judge us, we will then confess all of our faults, failures, and sins unto Him. After this judgment is set, we will give unto Him the thanksgiving and praise due unto His name.
This is the complete understanding of confession that Paul wanted us to delve into by his obscure statement back in Romans 10:9:
And if you will confess with your mouth our Lord Yeshua...
However, there is one other way to understand the name of Yeshua, as Paul uses it in Philippians:
That (at) the name of Yeshua every knee should bow...
Philippians 2:10
In the Greek text the word used for (at) is (en) [See note #12], which also means (in / by - on / upon). Likewise the "B" [beyth] attached to the word "name" [shem] in the Aramaic Peshitta, can also mean: (in / with / by / on / upon) [See note #12]. What Paul is really saying is that all will bow down upon the name of Yeshua, as upon an altar of mercy! Therefore, Philippians 2:10-11 can also read like this:
That upon the name of Yeshua every knee will bow, of (beings) in heaven and
And on earth and under the earth;
And that every tongue will confess. that MarYah is Yeshua the Messiah to the glory of Elohym [יהוה], His Father.
If you are having a hard time visualizing the name of Yeshua as an altar of mercy and or a rock of total destruction, then read on:
And whosoever falls on this stone will be shattered (tremble / broken); and
whosoever it will fall upon; will he scattered like dust.
Matthew 21:44, my translation of Aramaic Peshitta [See note #13.]
Compare to Luke 20:18
The name of Yeshua is extremely important and will remain a central aspect of the faith of believers all over the world. The name of Yeshua is not being belittled or set aside as we discover the revelation of the name of Yah and יהוה, in fact, the name of Yeshua is being magnified beyond measure by being used in conjunction with Yah. The revelation that MarYah Yeshua is the Son of יהוה also lifts up the name of Yeshua. Especially as one understands that the Son is the seed of יהוה, and the word of יהוה, and the right hand and Holy Arm of יהוה, and this Holy arm and right hand and word, are all terms which show an extension of יהוה unto the earth. Therefore, MarYah Yeshua is the glorious appearing of יהוה unto the earth.
Section 7
What Difference Does the Name Make?
There are those who will reject all these things on the false assumption that the apostles held to the Jewish prohibition and superstition of never actually pronouncing out loud the sacred name. To test the trustworthiness of this accusation, one ought to consider the picture drawn by the Hebrew word for name of Shem, which is two letters in Hebrew without vowels, and these are:
Shiyn [ש] means "tooth". Due to its whiteness, it relates to things that are apparent and easily observable.
Mem [מ] means "waves of water" and relates to anything else that may make "waves", such as "sound waves". Therefore, the root meaning of "Shem” [name] in Hebrew is "Sound waves that make things understandable.” Sound waves make things understandable, audibly. When a place name is given, such as "Dallas", these days, almost everyone forms a picture of a specific place in their minds and understands not to go to Houston to meet the speaker, if Dallas is the destination. Thus, "Shem” is sound waves that make clear to the listener what, where, or who it is that is being spoken of. To speak the sound waves of someone's name is to distinguish that person from all others by that specific sound.
So, do not allow any man to talk you out of obeying the scripture which states:
All who will call upon the name of MarYah will live.
Acts 2:21
This act of distinguishing and setting apart by sound is how we distinguish the most set-apart things from the set-apart things; from the common, and the profane. When we refuse to make this distinction by sound along with our actions of reverence, when that sound is uttered, we are refusing to show just how and why this name must be set apart from all others. The name of Yah is the name above all others and is derived from the most set-apart of all names, which is יהוה.
The truth of this illustration is of course based upon the meanings attached to these Hebrew letters, which all have multiple meanings. Some might argue that these letters cannot be limited to just these two meanings listed above. However, the real truthfulness of this illustration cannot be found among scholars or even many books. It can only be verified by a comparison of this root meaning to other related words in the Hebrew.
The Hebrew word for "hear” [obey] is "shama" (שמע), which has both letters that make up "Shem”. The meaning of ש and מ has already been covered above. Here we will focus on the meaning of the last letter, Ayin [ע], which means "eye". The eye receives light waves.
The idea of receiving waves is also applied to the ear, which receives sound waves. Thus the Ayin of shama signifies the ear. When the sound waves reach the ear, the hearer receives understanding by forming a picture in his mind. Because these sound waves were received into the ear with understanding, that the person obeys. As in Hebrew, to understand a righteous command of Yah is to obey. It is the picture formed in the mind that causes the sound waves to become apparent and observable.
A comparison of these similar words in Hebrew proves the accuracy of this illustration. This comparison must be considered of the highest authority, for it is the authority of the Aleph and the Tav which is still speaking unto us all. That is, all the letters of the Hebrew alephbet and of the set-apart Scriptures.
We must all obey the injunction:
All who will call upon the name of MarYah will live.
Acts 2:21
We all know exactly how to pronounce this name. While there still may be some lingering doubt as to how to pronounce the name of יהוה, there is absolutely no doubt or controversy over how to pronounce the name of Yah!
The Jewish rabbis are in agreement on this issue, for they have written:
"Since the Temple has been destroyed. it suffices to praise Elohym with two letters, יה [Yah], rather than the entire name." Erwin 18 B.
For all these reasons, the excuses are falling apart for those who still continue to use non-set-apart name substitutes with phrases such as "The LORD", "Adonay", "HaShem", "Father", "Son", and "Holy Spirit". It is not wrong to use any of these titles, but one may actually be guilty of blasphemy by using these titles in place of the name, since it is written:
Thou shalt not take the name of יהוה thy Elohym in vain.
Exodus 20:7
I believe that the idea of "in vain", above, does include not speaking the name in light or non-reverent conversation. However, the meaning of “vain” cannot be limited to that. The Hebrew word for “vain” also means “to bring to nothingness, to make empty, or void”. [See note #14]. But how do we bring the name to nothingness? We simply refuse to pronounce and proclaim the name. By refusing to pronounce the name, we become guilty of causing the people of Yah to forget His name (Jeremiah 23:27). However, by calling on His name and oftentimes making mention of His name, we cause the people to remember His name, as it is written:
And in that day shall ye say, praise יהוה, call upon His name, declare His doings among the people, make mention that His name is exalted.
Isaiah 12:4 [See note #15]
These Hebrew scholars - translators - realize that in order to cause the name to be remembered, one has to make mention of the name. This means that they must speak the name. The phrase, "make mention", comes from the Hebrew word for "remember", which is zakar, and in this context, literally means "to cause to be remembered". [See See note #15]. Therefore, as the people of Elohym call upon His name, and declare His name, they also cause His name to be remembered and therefore exalted. This entire context demands that the people of Elohym are to cause His name to be remembered by often mentioning, speaking, proclaiming and pronouncing his name.
The choice is yours; you can stick with your tradition in blatant defiance against the inspired scriptures, and stand with those who seek to cause the name to be forgotten and thus blasphemed, or you can reject tradition and embrace the truth of the scriptures, and stand with those who desire to bring the name back into remembrance by boldly proclaiming the name.
This must begin by proclaiming the name of Yah or perhaps as the Aramaic Peshitta New
Testament renders it, "MarYah Yeshua". The correct pronunciation of the full form of the name will be revealed only to those people who are already proclaiming the name of Yah!
Did the apostle, Paul, know about the prohibition of speaking the name?
The apostle, Paul, certainly spoke out loud the name. We know this, because the non-believing Jews accused him of using a singular word in conjunction with names - plural - which in their eyes was blasphemy. [Note: just to speak out loud the full form of the name of יהוה was considered blasphemy by them.] When Paul proclaimed, “MarYah,” and made clear that he was saying that MarYah means "Lord Yah" and then said "MarYah" in conjunction with "Yeshua", such as "MarYah Yeshua", Paul was using a singular word “mar” in conjunction with the names “-Yah Yeshua”, which would have amounted to blasphemy in the eyes of these non-believing Jews. Paul was saying that Yah appeared in the flesh as Yeshua.
The non-believing Jews took Paul before a gentile judge named Gallio, over Paul's use of (a word) in conjunction with (names), that was contrary to their interpretation of Jewish law. That is the Jewish oral law, which governed every aspect of Jewish life. Gallio refused to be a judge of Jewish law:
But if the discussions are concerning [a word], and about names, and with respect to your law, you must see to it among yourselves [i.e. you should understand them yourselves], for I am not disposed to be a judge of such matters.
Acts 18:15
Note: Both the Greek and the Aramaic Peshitta manuscripts have “word” in the singular. Yet most translators do not understand why and insert the plural "s" where it does not belong; that is, "words" instead of the inspired "word".
Wherefore, this context proves without a doubt that Paul was accused of blasphemy for pronouncing the name in public places. The use of "word" in singular gives a very important clue as to just how the he was accustomed to proclaiming the name in public, that is by using a singular word in conjunction with names. And the Aramaic Peshitta reveals just What word Paul spoke in conjunction with names, that is (MAR-) (-Yah Yeshua)! However, MarYah Yeshua may not be the only way Paul used a word in conjunction with names. That would have been considered blasphemy by non-believing Jews. They may have heard him shout, "HalleluYah Yeshua," as recorded in obscure form in Revelation 19:1. [See note #16]. They might have heard Paul speak, "MaranaYah Yeshua", which means "Our Lord Yah Yeshua" [See note #17], which is how Paul would have baptized the believers in Acts 19:5.
One word is "Mar-", which means "lord/master".
Two names are "Yah Yeshua".
One word is "Hallelu-", which means "praise" or, "you all praise."
Two names are "-Yah Yeshua".
One word is "Marana-", which means "our Lord”.
Two names are "-Yah Yeshua”
These three examples are given, so the reader can observe how Paul probably broke the tradition against pronouncing the name by using the sacred name of "Yah" in conjunction with "Yeshua" with either the word for "Praise” [“Hallelu"] or with the title "Mar-" or "Marana". Therefore, this context does not prove or disprove whether or not Paul spoke out loud the full form of the name of יהוה, but this does prove beyond a reasonable doubt that Paul spoke the name of "Yah" in conjunction with "Yeshua", which the non-believing Jews found offensive. Paul was making Yeshua out to be the manifest image of Yah, that is the Temple of Yah.
Section 8
MarYah is Yeshua
It is an absolute fact that the phrase, “MarYah”, has been singled out for use as a substitute for the long form of the divine name, "יהוה", in the Aramaic Peshitta. Because of this, some have misunderstood and thought that MarYah was the Aramaic equivalent of יהוה. However, the teaching of the apostles in the Aramaic Peshitta refutes this error of thinking by repeatedly showing that MarYah is the Son of יהוה, the Father.
And that every tongue should confess that MarYah is Yeshua the Messiah to the glory of יהוה, His Father.
Philippians 2:11
Yet to us, on our part, there is one יהוה, the Father from whom are all things, and we in him; and one MarYah Yeshua by whom are all things and we also by Him.
1 Corinthians 8:6
There is one MarYah, one faith and one immersion; one יהוה, Father of all, who is above all and through all and in all of us.
Ephesians 4:5-6
And there are many forms of ministrations [services]; but MarYah is one.
And there are many forms of power; but יהוה, who works all in all men, is one.
1 Corinthians 12:5-6
In these contexts a distinction is being made between MarYah, the Son, and יהוה, the Father. However, due to the fact that the Aramaic Peshitta never uses the full form of יהוה, the Father, the title Alaha in Aramaic is used as a substitute in place of the name of יהוה, the Father. Notice how the Son is being called MarYah in each context:
Confess that MarYah is Yeshua, the Messiah. (Philippians 2:11)
One MarYah, by whom are all things and we also by him. (1 Corinthians 8:6)
There is one MarYah, one faith and one immersion. (Ephesians 4:5-6)
There are many forms of ministrations; but MarYah is one. (1 Corinthians 12:5-6)
In Philippians 2:11 and First Corinthians 8:6, MarYah is specifically referred to as "Yeshua". This leaves absolutely no doubt that MarYah is the Son in these contexts. However, in Ephesians 4:5-6 and First Corinthians 12:5-6, the distinction of MarYah, the Son, and יהוה, His Father, is only revealed by contrast; that is:
The first shows clearly that MarYah is the Son of יהוה.
The second also shows clearly that MarYah is the Son of יהוה.
The third is contrasted by the phrase, “one יהוה, Father of all, who is above all and through all and in all of us.” This shows that MarYah is the Son of יהוה.
The fourth is contrasted by the phrase, “And there are many forms of power; but יהוה, who works all in all men, is one.” This shows that MarYah is the Son of יהוה.
We can see in both these contexts that MarYah is being contrasted with the Father, who is יהוה, who is above all and through all and in all of us, and He works all things in all men. Because this terminology can only refer to יהוה, the Father, MarYah can only be the Son.
יהוה is revealed clearly to be the Father of MarYah Yeshua in these contexts:
Confess [the Son] to the glory of יהוה, His Father. (Philippians 2:11)
There is one יהוה, the Father, from whom are all things and we in him. (1 Corinthians 8:6)
All must confess the Son, MarYah Yeshua, the Messiah, to the glory of יהוה, His Father, and everyone should know that all creation proceeds from יהוה, the Father, through His Son, MarYah Yeshua.
Therefore, only the Aramaic Peshitta makes it clear that there is only one Son, even MarYah Yeshua, the Messiah, and there is only one Father, יהוה, who is above all, through all and in us all, and He works all things in all men.
Due to the importance of these verses, let us cover them one at a time:
“And that every tongue should confess that MarYah is Yeshua, the Messiah, to the glory of יהוה, His Father." (Philippians 2:11)
Either in this life or at the judgment, every tongue is going to confess that MarYah is Yeshua, the Messiah. MarYah, the Son, is the anointed; that is, the Messiah of יהוה, His Father. Remember that יהוה is the one who anoints, never the one being anointed. Therefore, the term "Messiah", when used of MarYah, proves in context that MarYah is the Son of יהוה. When we remember that Yah is the right hand of יהוה, merely the extension of יהוה unto the earth, then it becomes clear how this confession will be done to the glory of יהוה. Because Yah did not become our salvation [Yeshua] on His own, but rather as the right hand of יהוה, as the word of יהוה and as the extension of יהוה unto the earth.
"Yet to us, on our part, there is one יהוה, the Father, from whom are all things, and we in him; and one MarYah Yeshua, by whom are all things and we also by him." (1 Corinthians 8:6)
There is one Father, even יהוה, and there is one Son, even MarYah Yeshua. MarYah, the divine Spirit is one with Yeshua, the man; that is, one soul made up of body and divine Spirit. Yah, the Son, and יהוה, the Father, while revealed as distinct, are actually one!
"There is one MarYah, one faith and one immersion, one יהוה, Father of all, who is above all and through all and in all of us." (Ephesians 4:5-6)
This scripture says, “there is one baptism.” Water baptism is performed in the name of the Son, who is MarYah Yeshua, as we read in Acts 2:38 of the Aramaic Peshitta. Therefore, this verse conforms to the others in revealing a distinction between MarYah, the Son, and יהוה, the Father. Also, “one יהוה, Father of all, who is above all and in all of us [believers],” is in reference to the gift of the Messiah, in Ephesians 4:7:
But to every one of us is given grace according to the measure of the gift of Messiah!
Therefore, MarYah Yeshua, the Messiah, is the one who is passing out this gift of the Holy Spirit, and יהוה is this one gift which abides in all believers; that is, in each one of us! Paul is affirming that their is one source for the gift, and there is one gift; and this singular gift abides in each and every one of us who have faith in Him, without ever becoming more than one! However, this singular gift of the Holy Spirit which abides in each believer, does make the believers one body of believers. This same idea of being made one, by receiving the same Living Waters, is also brought forth by a careful reading of this verse in the Aramaic:
And they were all one, (by) drinking of the same Spiritual drink, for they drank from the Spiritual Rock that came with them, and that Rock is Messiah.
1 Corinthians 10:4, my translation of the Aramaic [See note #18]
"And there are many forms of ministrations; but MarYah is one. And there are many forms of power; but יהוה, who works all in all men, is one.” (1 Corinthians 12:5-6)
The root word for "ministrations" in this verse is shamash [See note #19], which means "to minister", "to serve", as in work that must be done in the daytime. [Compare John 9:4]. MarYah Yeshua is our example of good works and service for the kingdom. Also, the anointing to perform the service to which one is called comes from MarYah Yeshua. And even though there are many different callings for service in the Kingdom, the anointing for each individual servant, comes from one source, even MarYah Yeshua. Also, the power of יהוה manifests itself in the midst of each individual believer, but יהוה remains one! It is also true that the power of יהוה manifests itself in the lives of unbelievers, whether they want to admit it or not. And even though the power of יהוה is manifested all over the world in various places and many different people, יהוה is still one!
For born to you all today (is the) Savior that is MarYah (the) Messiah...
Luke 2:11
And know you that from our Master (Maran) you will receive a recompense as the inheritance: for you serve MarYah the Messiah.
Colossians 3:24
MarYah is the one who came forth from יהוה out of heaven and was born into this world in the form of man. Therefore, this context demands that MarYah is the Son of יהוה. Both contexts reveal that MarYah is the Messiah. However, יהוה is the one who anoints, not the one anointed, so MarYah, the Messiah, has to be the Son of יהוה in both contexts. MarYah as the word and right hand of יהוה, never stands alone, but is always anointed by the omnipresent יהוה, the Father.
For (this is) the word that he sent to the sons of Israel and declared to them peace and harmony by way of Yeshua, the Messiah, who is MarYah of all.
Acts 10:36
Yeshua, the anointed [Messiah], is the "Lord" [Mar] and [Yah] of all creation, because all things were created through Him. Again, MarYah is the Son of יהוה, the Father, through whom יהוה created all things.
Moreover, for this cause the Messiah died and revived and arose; that he might be MarYah [Lord Yah] of the dead and of the living.
Romans 14:9
This reference to MarYah is definitely in the context of the Son, rather than of the Father יהוה. When Yah took back His body, He was showing all creation that His body is His Temple, the Temple of our Lord (Mar-) and of our Yah (-Yah). In this way, Yeshua, the Messiah, became recognized as MarYah by the living and the dead
I therefore explain to you that there is no man that speaks by the Spirit of Yah who says that Yeshua is accursed. Neither can a man say that MarYah. is Yeshua except by the Holy Spirit.
1 Corinthians 12:3
Here, MarYah is Yeshua, therefore MarYah has to be the Son of יהוה, especially as we take the other contexts into account.
The first man was dust from the earth; the second man was MarYah from. heaven.
1 Corinthians 15:47
יהוה is not a man (Numbers 23:19). But, MarYah came down from heaven to earth in order to appear in a mortal body, in the form of a man. MarYah is therefore the Son of יהוה.
He therefore, who eats of the bread of MarYah and drinks of His cup and is unworthy is guilty of the blood of MarYah and of His body.
1 Corinthians 11:27
Surely, the fact that MarYah has blood and a mortal body proves the fact that MarYah is the Son of יהוה. [Note: MarYah had a body, there was blood in His body, therefore MarYah had blood.]
To show the truth in the original Aramaic of this next verse, it became necessary to translate myself. Because the translators, not realizing that MarYah is the Son of יהוה in this context, have caused it to be obscure.
Therefore, truly, let all the house of Israel know that יהוה has made Yeshua whom you have executed, (both) MarYah and Messiah.
Acts 2:36, my translation of Aramaic
Alaha, must again represent יהוה in this context. Therefore, we can only understand MarYah as the only brought forth son of יהוה. יהוה made Yeshua, MarYah, by raising Yeshua from the grave, to again become the temple of "Yah". And then יהוה anointed MarYah Yeshua without measure, making MarYah Yeshua the Messiah of יהוה. Once one realizes that MarYah is the Son of "יהוה" in this context, just like, as is demonstrated in Philippians 2:11 "Confess that MarYah IS Yeshua the Messiah to the glory of יהוה His Father." Then the translation of this verse becomes obvious. [Compare 1 Corinthians 8:6; 12:5-6; and Ephesians 4:5-6; on Page 149]
When we realize that MarYah is the Son of יהוה, in Acts 2:36 above, then we can know for a certainty, how to understand MarYah below!
Simon said to them, repent and be immersed each of you in the name of MarYah Yeshua for the forgiveness of sins, that you may receive the gift of the holy spirit.
Acts 2:38
In every other instance, when MarYah is used in conjunction with "Yeshua", the phrase MarYah, means "Lord Yah", the Son of יהוה. This is just one reason to understand this. This is explained further in chapter 4, "Mariy is Yeshua".
The true test of how the apostles believed concerning the phrase MarYah, is not in how they utilized MarYah as a substitute for the name of יהוה in Old Testament quotations; but rather, it is how they used MarYah themselves, and how they taught the name. In this latter case, the evidence is irrefutable, MarYah is the Son of יהוה, MarYah is Yeshua!
There is one Son, who is MarYah, and there is one Father, who is יהוה! One must understand this distinction, before they will ever grasp the oneness. The Father and the Son are one.
Who hath ascended up into heaven, or descended? Who hath gathered the wind in his fists? who hath bound the waters in a garment? Who hath established all the ends of the earth. What is His name, and what is His Son's name, if thou canst tell?
Proverbs 30:4
This Hebrew phrase for "if thou canst tell" is (kiy Teda) [See note #21], which, when translated simply is "For you know" or "Surely you know"! The writer of this proverb expected any reader of the Hebrew Scriptures to be able to discern the name of the Father and Son therein. However the name "Yeshua" had not yet been revealed! Therefore, the writer of this proverb, understood that Yah is the Son of יהוה.
