Yada Yah
Volume 1: In the Beginning
Why Are We Here?
Part four
Hayah – Existence
efei
Now that we have our bearings, let’s move on to the second half of Bare’syth’s second verse, picking up the relative cosmological timeline at the end of the first day. We are told that the Creator is Spirit (a radical concept at the time idols were ubiquitous), and that God set apart part of Himself for a purpose. The Ruwach/Spirit is introduced "purifying and cleansing, protecting by hovering over" God’s creation. This is the role the Spirit plays in the lives of those who are adopted into our Heavenly Father’s Spiritual family.
In context, Yahowah began: "In the beginning, the Almighty created and was alongside and closely associated with the spiritual world and the material realm. (Gen 1:1LEB) And the natural physical world existed as a formless, orderless, and empty void, obscured in darkness along with the presence of the great commotion of inaccessible and mysterious energy." (Gen 1:2LEB)
To which He added: "The Almighty’s (‘elohym – God’s) Ruwach – Spirit (ruwach – a manifestation of the divine power of God; from ruwych: that which can be accepted and is acceptable, that which can be touched and tangibly experienced, that which is delightful, and aids in perception and understanding, that which is enormous and brings relief, revival, renewal, restoration and the breath of life; a feminine noun) hovered over, ministered to, and cleansed (rachaph – caringly moved rapidly over, quickly served, washed, and purified) according to (‘al) the presence (paneh – face and appearance) of the waters (maym)." (Bare’syth / In the Beginning / Genesis 1:2LEB)
Before we examine this passage, a word regarding transliteration is once again in order. There is no right or wrong way to alphabetically convey the proper pronunciation of Yahowah, ruwach, or ‘elohym, but there is a right and wrong way to present them. Names must always be transliterated (conveying their pronunciation) while words should all be translated (accurately rendering their meaning).
So that you know, the reason I provide the "w" in ruwach is so that you might come to appreciate the source of the "u" sound. It is why I provide the "y" in ‘elohym as opposed to using an "i." And as I have shared before, the "w" in God’s name is a vowel. It conveys the "u," "o," or "oo," sound in English. Therefore, writing "Yahwah" is correct so long as the "w" is pronounced properly.
Also be aware that since God told Moseh that His personal name was based upon the verb hayah in His towrah, meaning "to exist" and "instructions," respectively, it becomes obvious to the observant that the Creator’s proper designation is pronounced "Yah·ow·ah" rather than "Yah·uw·eh."
In that ruwach and ‘elohym are words and not names, the only purpose in transliterating them is to convey the sound of the Hebrew words using English characters. This is done so that readers come to know the basis from which the translations are derived. In this regard, there are often several acceptable variations. For example, while there is a "w" in ruwach, it is often omitted in favor or the "u" sound it renders. In the case of ‘elohym, the first letter in Hebrew is Aleph. While it almost always conveys the vowel sound of the English "a" or "e," it is considered silent by linguists and is thus usually represented in transliterations with an apostrophe. The same is true with the Hebrew letter Ayin, but omitting the apostrophe is also considered acceptable, making elohym and ‘elohym equally suitable. And that brings us to the Hebrew Yod. Since it is usually a vowel conveying the English "i" sound, the letter "y" is often replaced with an "i," or shown with an "i" in addition to the "y," in transliterations. Therefore ‘elohim, ‘elohiym, and ‘elohym are all acceptable.
While on the subject of ‘elohym, there are many who prefer to see the Hebrew word transliterated rather than translated. As a title, this is perfectly acceptable so long as the reader is aware that it means: "God, Gods, god, gods, Almighty, Mighty One, and mighty ones." The principle argument rendered against translating ‘elohym as "God" is that the English word has a pagan origin, based as it is on Gott and Gad. But not only does this condition permeate our language, and thus eliminate thousands of words like those which designate days and months on our calendars, Yahowah uses ‘elohym to identify Himself and also to describe false gods. In this regard, ‘elohym carries the same baggage as does "god" with the exception that "God" can be capitalized in English to distinguish the real one from the frauds.
Now that you know how the Hebrew words and names are being rendered, let’s shift our focus back to the meaning of Yah’s message. There is a parallel between the Bare’syth Gen 1:2LEB testimony and the primary purpose of God’s Spirit. A feminine noun, the "ruwach – Spirit" of "‘elohym – God" "rachaph – washes" sin from our souls. She "rachaph – purifies" and renews mortal man by "rachap – covering" us with Yahowah’s Garment of Light. And She "rachaph – hovers over" us in a protective way, nurturing and enlightening our minds thereafter.
As this story unfolds, we will discover that the "ruwach – Spirit" highlights by contrast the mortal nature of our "nepesh – souls." Most are unaware that "consciousness" is something which both men and animals are said to have received on the sixth creative day. Shortly thereafter we will learn that the ruwach of ‘elohym is distinguished from the "nesamah chay – conscience of life" which is "napah – breathed" into Adam, making him more like God and less like all other animals. Our "nesamah – conscience" enables us to exercise good judgment and discern the things which are of God and those which are of man.
God "rachaph – rapidly moving, washing, and hovering over, even quickly protecting" His infant creation at this phase of the "big bang," to use His term, is consistent with current scientific thought. There was a time in which physical laws were stretched. It occurred early on, during what is called "the inflationary period" of the cosmos’ formation. Physicists claim that most all physical laws were suspended, enabling a great, instantaneous expansion (10x43 increase in size in 10x-34 seconds) to take place instantly after the Big Bang commenced. This period of "rachaph – quickly moving and hovering over," was so extreme, that two objects an inch apart prior to the inflationary period would be 27 septillion light years separated after it. Not only did the inflationary period commence in creation’s first day, its influence on our reality remains at the heart of all universal explanations.
This understanding is also consistent with the primary purpose of Yahowah’s testimony, to convey why He created the universe and us, illuminating His plan of redemption therein. To accomplish this, Yahowah’s Spirit must be shown using water to cleanse and purify. The "ruwach – Spirit," "maym – water," and "rachaph – instant purification," must follow "tohu – lifelessness," "bohu – confusion" and "chosek – darkness," because according to Yahowah’s solution, to be saved, we must walk from man’s confusing, dark, and spiritually lifeless world to God’s home, a journey which is facilitated and illuminated by the Spirit.
Spirit and purification are well developed aspects of salvation and eternal life, but so is water. For example, in Revelation, we find two of many such confirmations: "I will bestow a gift to the one who thirsts, longing for what refreshes the soul from the spring of the water of life, as a gift freely, without cost." (Revelation 21:6-7LEB) "He showed me a river of the water of life, crystal clear, coming from the throne of God and the Lamb." (Revelation 22:1LEB)
Howsha’ / Hosea equates living waters with Yahowsha’ as well: "The Spirit (ruwach) of Yahowah will ascend out the wilderness. His source of life, His basis for purification, and His fountain of joy" are equivalent to "His cistern of mercy, His source of blessings, well of sustenance, and fountain of life…." (Howsha’ / Salvation / Hosea 13:15LEB)
If I am right about what seems so utterly obvious, "rachaph – swiftly moving to cleanse and purify, and hovering over to protect," used in the second verse of Bare’syth in conjunction with Yahowah’s Spirit, will convey as much about mankind’s redemption by way of the Spirit as it does universal formation. And fortunately, such theories are not hard to verify because Yahowah most always defines His terms. In this form, rachaph is only used three times in the Torah, Prophets, and Psalms. With a little digging, we should be able to determine its meaning and thereby ascertain whether Yahowah used it to speak of creation, salvation, human history, or all three.
Since this is obviously the first use of rachaph, let’s flip forward to the second occurrence. It is found in the 32nd chapter of Dabarym / Deuteronomy. The context begins similarly to the opening lines of Bare’syth / Genesis, speaking of "heaven and earth," and of "Yahowah’s spoken words." This passage, like Yahowah’s opening Towrah testimony, even mentions "water" in the forms of "droplets, dew, and rain" in its initial poetic couplet. Then Dabarym turns its focus to salvation, just like Bare’syth. We are told that "Yahowah is God’s name," that "He is the Rock of our salvation," and that "His work is perfect, just, faithful, and upright." By contrast, we are also told that Yisra’el would "act corruptly toward Him," and that a time would come when they "would not be His children," but instead be "a perverse and crooked generation" of "foolish and unwise people." Yahowah provided this contrast, as He does with "tohu – lifelessness," bohu – confusion," and "chosek – darkness," in Bare’syth to make the benefit of "rachaph – rapid purification" more apparent. In addition to introducing Himself as our "Savior" in Dabarym, Yahowah, consistent with His Bare’syth revelation, says that He is "our Father," the "Rock who begot us," and "the God who gave us birth"—in this case, Spiritual rebirth from above.
In the midst of this treatise on salvation, Yahowah introduces rachaph in a metaphor: "As an eagle arouses and stirs (‘ur – awakens and raises) her nest, quickly cleaning and hovering over to protect it (rachaph) on behalf of (‘al – above and together with) her young, spreading out her wings like a garment covering them (paras kanap), receiving and keeping them (laqah – grasping and acquiring them, instructing and carrying them), lifting them up and carrying them away (nasa’) upon her wings (‘ebrah), so Yahowah (efei) alone, separated from others (badad), led the Way (nahah – provided the spiritually correct path). And there was no foreign or false (nekar) god (‘el) working or associating with (‘im) Him." (Dabarym / Words / Deuteronomy 32:11-12LEB)
The eagle is depicted as a mother bird with her children because Yahowah’s "ruwach – Spirit" is our Spiritual Mother. The benefit of being reborn in the Spirit from above (see Yahowsha’s discussion with Nicodemus in Yahowchanan – John 3 for more on this) is that we become Her children—eternal sons and daughters of God. Our Spiritual Mother is not only the source of our purification, instantly removing our guilt, She hovers over us forever, keeping us pure in Yahowah’s eyes, protecting us so that our life might be everlasting. Like the mother bird in the metaphor, Yahowah’s Maternal Spirit washes us, feeds us, nurtures us, clothes us, comforts us, protects us, instructs us, and in the end, carries us away on Her wings. All of this serves to confirm that the second use of rachaph is consistent with the first. Rachaph means "rapid cleansing and lingering protection" leading to salvation, just as we suspected in Bare’syth One.
The third and final occurrence of rachaph also follows an overt Ma’aseyah salvation prophecy. In Yirmayahuw (errantly known as Jeremiah, meaning: Yahowah Lifts Up) 23, our suspicions regarding rachaph are confirmed. The paragraph which eventually leads to rachaph begins:
"‘Now pay attention (hineh – behold, look now and see), the day (yowm) is coming (bow’),’ prophetically declares (na’um) Yahowah (efei - hwhy- יהוה – Yahowah), ‘when (wa) I will take a stand, establish, and raise up (quwm – I will stand upright to accomplish, affirm, fulfill, and restore) through (la – by way of and as a result of) Dowd / Love (Dowd – meaning love, but errantly transliterated "David"), an upright (tsadyq – a righteous, just, proper, innocent, guiltless, and completely moral vindicating, and acquitting) branch (tsemach – a source of growth).
And (wa) He shall reign (malak) as king (melek – implying royal lineage and sovereign authority). And (wa) He will understand (shakal – He will prudently prosper by teaching that which is proper) and He shall act upon and actively engage in (‘asah – He will endeavor to respond to, profit from, and celebrate) the means which will be used to achieve justice and resolve disputes (mishpat – the basis upon which judgment will be exercised and sound and just decisions will be made) and (wa) that which is required vindicate (tsadaqah – that which is upright, righteous, just, proper, moral, and acquitting) in (ba) the (ha) land (‘erets – the material realm).’" (Yirmayahuw / Rise Up and Live in Yah’s Shelter / Jeremiah 23:5LEB)
The "tsemach – branch" is used prophetically of the Ma’aseyah in Yasha’yahu / Isaiah 4:2LEB, Yirmayahuw / Jeremiah 33:15LEB, and Zakaryahu / Zechariah 3:8LEB, and Zechariah 6:12LEB. We will review these passages in the chapters dedicated to Ma’aseyah prophecies. But for now, please don’t miss the connection between "bow’ – shall arrive, prompting a return, an association, and a harvest" with "quwm – taking a stand, establishing, confirming, fulfilling, ratifying, and restoring" in the context of Yahowah acting as our Savior. Yahowsha’ is the Upright One, the One who vindicates, the only One whose exacting observance of the Towrah made Him innocent, sinless, and guiltless. He is the embodiment of the Towrah who stood up for us so that we could stand with Him.
"‘In (ba) His day (yowm), Yahuwdah (Yahuwdah – Yah is Abundantly Sufficient, Of Yah, From Yah, and Those Who Are Related to Yah) will be saved (yasa’ – rescued and delivered) and (wa) Yisra’el (Yisra’el – a compound of ‘ysh – individuals, who sarah – strive and contend with, engage, endure, and persist with, and who are set free and empowered by ‘el – God) will live and dwell (sakan – will campout and reside) accordingly (la) in confidence, expressing their trust and reliance (betah – totally assured and worry free, safe and secure). And thus, this is (wa zeh) His name (shem – personal and proper designation and renown) which (‘asher – as a result of this relationship) He shall be called (qara’ – summoned, invited, met, and encountered, proclaimed, read about, and recited): "Yahowah Is Our Righteousness, Our Justice, and Our Vindication (Yahowah Tsadeq – Yahowah who is upright, just, honest, fair, and right enables us to stand upright, be acquitted, and appear innocent, restored in His presence, by doing what is right)."’" (Yirmayahuw / Rise Up and Live in Yah’s Shelter / Jeremiah 23:6LEB)
Tsadaq ’s root originally meant: "to be upright and straight," and thus it identifies Yahowsha’ as the "Upright One," and His message as "the straight path" to salvation. Over time, these connotations evolved such that tsadaq became "the measuring rod" and "the moral standard" by which someone "is judged." God’s Word, and especially His Towrah, is the "measure and standard by which we are judged." So in tsadaq, we learn that Yahowsha’ is the Word made flesh, the living embodiment of the Towrah. And by observing the Towrah perfectly, and measuring up to its standard, He revealed and enabled the strait path to our vindication. As the Upright One, He became our Savior by standing up for us.
Yahowah said that "this is His personal and proper name which He shall be called, summoned, and encountered: "Yahowah, our Vindication and Righteousness"—which is a specific way of saying: "Yahowah, our Savior." That is synonymous with Yahowsha’, meaning "Yahowah is Salvation." Vindication is a specific form of salvation whereby the guilty are declared innocent. Fulfilling the prophetic proclamation included in this passage, Yahowah, in the form of Yahowsha’, tabernacled (camped out and lived) with us so that we would be able to dwell eternally with Him. He stood up for us so that we could stand with Him. He arose so that we might rise. He vindicated us on Pesach and Matsah, in accordance with the Towrah, so that we would be declared "not guilty" according to its standard.
The passage goes on to explain that a day will come in which Yahowah will "lead the descendants of the household of Yisra’el back from the north land and from all the countries where He had driven them and they will live on their own soil." That day began in 1948 when the European Jews who had survived the Holocaust traveled south to the Promised Land. There is great specificity in Yah’s predictions.
Then in the 9th verse, prefaced by this wondrous tale of salvation, we find rachaph, the word which led us to the passage. "As for the prophets, my heart bursts (sabar – a metaphor for deliverance based upon the breaking of the yoke of bondage) within me. All of my substance and identity (‘esem – bones, an idiom for the framework underlying the structure of life and close relationships) are clean, pure, and protected (rachaph)."
The reason that the Ma’aseyah’s heart burst for the prophets is that Yisra’el had a bad habit of killing Yahowah’s spokesmen rather than listening to them. Those who are overtly religious and political today do the same thing, crucifying the messengers who are willing to deliver Yahowah’s message. And even now, the nation of Yisra’el fails to appreciate how their return to the Land will usher in the Ma’aseyah’s physical return (in substance and identity, in flesh and bones) and how this will influence their return to fellowship with Him.
For those who accept Yah’s vindication, their substance and identity is instantly purified by the Ma’aseyah’s sacrifice. This allows the Set-Apart Spirit to hover over and protect God’s children—making us like Him. This relationship between Savior and Spirit is beautifully explained in the 14th chapter of Yahowchanan / John, a passage we will ultimately dissect and ponder.
Consistent with this review of the nature and purpose of the Ruwach – Spirit, and in concert with "God’s Ruwach – Spirit (ruwach – a manifestation of the divine power of God; from ruwych: that which can be accepted and is acceptable, that which can be touched and tangibly experienced, that which is delightful, and aids in perception and understanding, that which is enormous and brings relief, revival, renewal, restoration and the breath of life; a feminine noun) hovered over, ministered to, and cleansed (rachaph – caringly moved rapidly over, quickly served, washed, and purified) according to the presence of the waters," it is instructive to learn that the root of rachaph is rachats, which means: "to cleanse and to make pure by washing." It is analogous to the Towrah instructions related to being immersed in water to become pure prior to entering the Temple of Yahowah. It is symbolic of the renewal properties of spiritual baptism. And that is why rachats describes a "trusted female servant at a bath who washes and cleanses." In this light, rachsah means: "to wash and cleanse, removing all contaminants and filth."
Also formed from the same Hebrew base, we find: racham, meaning "tender love and mercy," whereas rachuwm is "compassion." Racham also conveys: "familial and affectionate nurturing derived from motherly love." Racham therefore explains the reason for and the means to the gift of renewed life.
Another variant of the same root, rachamah, is a "mother’s womb," reinforcing the fact that the ruwach – Spirit is our Spiritual Mother. It also tells us that the source of divine mercy would come from: "the womb of a virgin." Along these same lines, rechem is a matrix, the source from which life originates, develops, and takes form." And rachmany is a "compassionate woman."
This is particularly telling in the context of God’s ruwach being credited with the "formation," and thus "birth," of the universe, as well as its development. Further, She (ruwach is a feminine noun) filled the "void," just as the Set-Apart Spirit does in our lives, enabling us to live eternally in Yahowah’s presence. And as a result of Her work, Her enlightenment, we are able to avoid mankind’s "ignorant confusion" of lifeless deceptions, and thus preclude our souls from being "dissipating into nothingness," or descending into the "Abyss." By "hovering over" the "darkness," She perfected creation, just as Her Garment of Light makes us look perfect in God’s eyes.
Rachem is "mercy." Rachab is "expansive, enormous in scope and breadth," even "enlarging, growing, and liberating." Rachash is "to move and stir, to awaken, invigorate, and motivate." A rachath, also a feminine noun, depicts a "winnowing implement, something which is used to separate the wheat from the chaff."
Rachal helps identify our Savior, because it signifies "a young lamb." And rachats means "to trust and to rely upon," in this case: the source of Yahowah’s salvation, purification, and lingering protection.
The Ruwach is the manifestation of God’s power whom we can personally experience "rachaph – hovering over, purifying, and protecting us." If we accept Her, She makes us acceptable. The Ruwach renews and restores us, reconciling us with God. She is not only the breath of eternal life, She enlightens the path to life. Therefore, it is safe to say that this portion of Bare’syth contains an essential ingredient relative to our redemption, even as it explains proven aspects of our creation.
efei
In the next verse, the Creator revealed the root of His name and His nature. Here Yahowah links four extraordinary words together, connecting God, instruction, light, and eternal existence. "God (‘elohym – the Almighty) said (‘amar), ‘Let there be (hayah – exist) light (‘owr) and light (‘owr) existed (hayah).’" (Bare’syth / In the Beginning / Genesis 1:3LEB)
According to Zondervan’s Hebrew-English interlinear, the verse reads: "God said let Him be light and He was light." Also interesting, the Hebrew text renders the first hayah as YHY, which is the singular, masculine, third person, jussive (signifying a command or exhortation) active tense of the verb. The second time the verb appears, it is written as WYHY, which includes the conjunction "and," represented by the Waw. Collectively, these letters represent the full basis of Yahowah’s name. So in this way, we find God identifying His name and associating Himself with light.
But there is more. Had hayah been vocalized in first person, the passage would read: "God said, I was Light, I Am Light, and I will be Light; I exist as light." Albeit is a stretch, as it requires hayah to serve as a name and as a verb, the inference could be made: "God said, Yahowah was, is, and will be Light; Yahowah exists as light."
Light, like Living Waters, is one of the seven metaphors Yahowah uses to describe Himself in tangible terms. The others include: the Word, the Upright Pillar, the Set-Apart Family, the Bread of Life, and the Rock of Salvation.
‘Owr, the word rendered "light," can be "the light of instruction and guidance, the light of judgment, the light which removes someone from darkness, trouble and danger, the light of life, the light of a lamp, or the light of God." ‘Owr can also be the "light of the sun and stars" which is significant because, while universally manifest in day one, they were not visible on earth until the fourth day.
In a related verse in Yasha’yahuw (errantly known as Isaiah, meaning: Salvation is from Yahowah), God introduces Himself as Light. But first He sets the scene. The passage begins by predicting that the Chosen People would be unfaithful, and that while there would be a consequence, God would continue to care for them. Speaking of what happens to those who ignore and reject His Towrah instructions which promises temporal blessings and eternal salvation, God reported: "Instead (tahat – in place of) you are (hayah) forsaken, separated, and abandoned (‘azab – rejected, refused and disassociated, left alone and neglected) and you are shunned (sane’ – disliked and loathed, hated and detested, considered hostile and unloved) without (‘ayn) passing over (‘abar – to pass through a doorway walking from one realm to another [a reference to neglecting Yahowah’s Passover]). Yet I shall appoint and establish (sym) you as an everlasting (‘owlam – eternal and never ending) exaltation (ga’own – an exceedingly important power and influence), rejoicing (masows – delighting, and celebrating merrily) for generations, eternally dwelling in the household (dowr dowr – family living in the protected tabernacle and home forever)." (Yasha’yahuw / Yah Saves / Isaiah 60:15LEB)
Without Passover there is only "azab – separation and abandonment." Those who don’t walk through this doorway from man’s oppressive religious realm to God’s home are "azab – forsaken, disassociated, and neglected." These outsiders are "sane’ – considered hostile, and thus disliked and unloved." Being elevated by God to an eternal state of rejoicing is the message of "Sukah – Tabernacles," where we are adopted into our Heavenly Father’s "dowr – eternal family and get to dwell in His home forever." Passover, like Tabernacles and FirstFruits, serves as one of seven steps depicted in Yahowah’s "Miqra’ey – Called-Out Assembly Meetings"—the Festival Feasts which facilitate and describe our celebratory relationship with our Heavenly Father. The others include: Unleavened Bread, Sevens Sabbaths, Trumpets, and Reconciliations—each of which depict the work of the Ma’aseyah and Set-Apart Spirit in our salvation.
"Then you will know (yada’ – recognize in a relational sense and acknowledge) that (ky – in fact, surely, and indeed) I (‘any), Yahowah (hwhy), save (yasha’ – rescue, deliver, and liberate) you, and I redeem you (ga’al ’ath – I personally pay the price to ransom you from bondage and death as a male relative, as a kinsman, I release you from the consequence of your debt, guilt, and sin): the Mighty One (‘abyr) of Ya’aqob." (Yasha’yahuw / Yah Saves / Isaiah 60:16LEB) "Yada’ – knowing" Yahowah is the means to being adopted into our Heavenly Father’s family and to living in His home.
Once again we are told that Yahowah is our Redeemer and that "Yahowah saves"—Yahowsha’. God predicted that He would become a man, kin to the Yahuwdym (Jews), to rescue us from death and bondage. Redemption, like vindication, is a unique form of salvation, one in which the person being saved is ransomed—having their debt paid by another.
Then, in this continuing story of redemptive salvation in accordance with the Miqra’ey (Called-Out Assembly Meetings) of Pesach and Sukah, Yahowah tells us that He is the eternal Light, and that His Spirit adorns us in a radiant Garment of Light. Speaking of eternity following the Millennial Sabbath, we read: "The sun (shemesh) shall no longer exist for (lo’ ‘owd hayah la) you as (ka) light (‘owr) by day (yowmam), neither (lo’) for brightness (la nagah – shining radiance and enlightenment) shall the moon (yareha) provide light (‘owr) for you. Yahowah (hwhy) exists (hayah) for you as (la ‘ath ka) everlasting and eternal (‘owlam) light (‘owr), your (‘ath) God (‘eloah) as (ka) your (‘ath) adornment, a garment of shining appearance which brings honor, glory, beauty, and splendor to the wearer (tiph’arath)." (Yasha’yahuw / Yah Saves / Isaiah 60:19LEB)
Tiph’eret is from pa’ar, which means "to adorn in a garment which glorifies and beautifies." In the context of "Yahowah existing for us as everlasting and eternal light, as our God, and as our glorifying and beautifying adornment," this is speaking of none other than the "Garment of Light" which makes us appear perfect in God’s eyes and thus enables us to live in His presence as His children.
Within the testimony of Yahowah being Light and saving us by purifying and protecting us with His Garment of Light, the next verse could be literal in the sense of illumination, or symbolic in the sense of curtailing the Adversary’s influence. "Your sun (shemesh – the object of illicit worship) shall no longer come and go (lo’ ‘owd bow’ – no longer arrive, pursue, and reap), neither shall your moon (yareah – as an object denoting false gods, especially Islam) remove, gather and receive (‘acaph – take away in a harvest, assemble together, and cause to perish), for Yahowah (hwhy) shall exist (hayah) for you as eternal and everlasting (‘owlam) Light (‘owr – instruction, guidance, and that which removes someone from darkness, obscurity, and danger). The days of you mourning over death (‘ebel) shall be finished and fulfilled by way of restitution (shalam)." (Yasha’yahu / Yah Saves / Isaiah 60:20LEB)
In this case, Yahowah’s eternal Light is personal—Her Garment of Light becomes ours. The purpose of this Light is to end the sorrow of death and to fulfill His Passover and Tabernacle promises of salvation and relationship. It’s also interesting that during the fourth day of creation, Yahowah will once again refer to the sun and moon as signs of the Mow’ed Miqra’ey and of the promise of life they foretell.
To more fully appreciate the correlation between Yahowah and Light, let’s turn from God’s first prophecy to His last. In the apostle Yahowchanan’s (errantly known as John’s, meaning: Yahowah is Merciful) Revelation, Yahowah and Yahowsha’ are presented as Light—a light that shall always remain within us. "I saw no Temple in the New Yaruwshalaym for Yahowah Almighty and the Lamb are its Temple. And the city has no need of the sun or of the moon to shine upon it, for the radiance of Yahowah has illumined it. Its Lamp is the Lamb. The called-out assembly 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 and ever." (Revelation 21:22-24LEB & Rev 22:5LEB)
Our union with Yahowah’s Spirit, which causes us to be adorned in Her Garment of Light by way of the Lamb’s sacrifice, is eternal, illuminating time itself. That is the essence of hayah/existence. From the perspective of science, this is precisely what light accomplishes. Einstein discovered, and others have confirmed, that light defines time, illuminating what it means to be eternal—existing in the past, present, and future simultaneously. Light is the purest form of energy, the universal constant, the source and measure of time, the means to enlightenment, and to life itself.
So whether "God (‘elohym – the Almighty) said (‘amar), ‘Let there be (hayah – exist) light (‘owr) and light (‘owr) existed (hayah),’" or "I was, am, and will be Light, always existing as light," or even "Yahowah is Light and Yahowsha’ shall become light," He was speaking about how light, the first thing He created, was synonymous with His nature, and how His nature would lead directly to our salvation and to life. Yah exists to enlighten us, and to shed light upon the path to Him, so that we might become like Him.
This is why Yahowah completed His opening Bare’syth declaration with: "The Almighty (‘elohym – God) saw (ra’ah – perceived and regarded, appeared and presented Himself as, became visible as, found delight in, and distinguished) that the light (‘owr) was good (tabab – pleasant, cheerful, and agreeable; of a higher nature; beautiful, valuable, beneficial, generous, and prosperous, thus reliable and true). And God (‘elohym – the Almighty) separated (badal – divided and set apart) light (‘owr) from (bayn – disassociating for the purpose of enhancing understanding) darkness (hosek – obscurity, that which shrouds in blackness, veils by withholding knowledge, imperfects and clouds revelation with sinister suggestions, concealing and mystifying by way of ignorance and confusion)." (Bare’syth / In the Beginning / Genesis 1:4LEB)
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.
There are two additional aspects of this verse 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. Death isn’t the opposite of life; it is the absence of life.
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, obscuring his true nature and purpose. His religious and political schemes are seldom considered satanic for if they were, they wouldn’t be seductive. Satan is clandestine, wrapping himself and his beguiling institutions in mystery and secrecy. The Devil preys on ignorance. A confused and distracted society is his sandbox.
The reason darkness and separation are making a second appearance in the first day is to highlight the choice we must all make—to choose God or the Adversary. Choice remains paramount to Yahowah because it is the prerequisite of love.
Bringing it all together, bereft of the Hebrew text and extensive amplification, Yahowah’s salutation to humankind reads: "In the beginning, the Almighty created, and was alongside and closely associated with, the spiritual world and the material realm. (Gen 1:1LEB) And the physical world existed as a formless, orderless, and empty void, obscured in darkness along with the presence of great commotion and inaccessible and mysterious energy. The Almighty’s Ruwach – Spirit hovered over, ministered to, and cleansed according to the presence of the waters. (Gen 1:2LEB) God said, ‘Let there be light, and light existed.’ (Gen 1:3LEB) The Almighty saw that the light was good. And God separated light from darkness." (Gen 1:4LEB)
With each word fully magnified, Yahowah’s opening statement reports:
"In (ba – near, with, and in proximity to, regarding the account of) the beginning (re’shyth – at the start of time and the initiation of the process of existence, concerning first fruits and the head of the family), the Almighty (‘elohym – God) created (bara’ – conceived and produced a new existence, choosing perfect transformation and renewed birth, planning, preparing, and producing) and was alongside and closely associated with (‘eth ‘eth) the (ha) spiritual world (shamaym – Heavens and abode of God) and (wa) the (ha) material realm (‘erets – matter, the physical and natural world). (Gen 1:1LEB) And the physical world (‘erets – the material realm and the natural substance of which the universe is comprised) existed (hayah) as a formless (tohuw – in a state of lifeless confusion, as something which would dissipate into nothingness without energy added), orderless, and empty void (bohuw – a deserted and unoccupied space, desolate of life) obscured in darkness (chosek – ignorance and obscurity, without light) along with (‘al – upon) the presence (paneh – face and appearance) of great commotion and inaccessible and mysterious energy (tahowm – descriptive of the Abyss; from huwm: that which is deeply anxious, agitated, perplexed, loud and distracting). The Almighty’s (‘elohym – God’s) Ruwach – Spirit (ruwach – a manifestation of the divine power of God; from ruwych: that which can be accepted and is acceptable, that which can be touched and tangibly experienced, that which is delightful, and aids in perception and understanding, that which is enormous and brings relief, revival, renewal, restoration and the breath of life; a feminine noun) hovered over, ministered to, and cleansed (rachaph – caringly moved rapidly over, quickly served, washed, and purified) according to (‘al) the presence (paneh – face and appearance) of the waters (maym)." (Gen 1:2LEB)
"God (‘elohym – the Almighty) said (‘amar), ‘Let there be (hayah – exist) light (‘owr) and light (‘owr) existed (hayah).’ (Gen 1:3LEB) The Almighty (‘elohym – God) saw (ra’ah – perceived and regarded, appeared and presented Himself as, became visible as, found delight in, and distinguished that) the light (‘owr) was good (tabab – pleasant, cheerful, and agreeable; of a higher nature; beautiful, valuable, beneficial, generous, and prosperous, thus reliable and true). And God (‘elohym – the Almighty) separated (badal – divided and set apart) light (‘owr) from (bayn – disassociating) darkness (hosek – obscurity, that which shrouds in blackness, veils by withholding knowledge, imperfects and clouds revelation with sinister suggestions, concealing and mystifying by way of ignorance and confusion)." (Gen 1:4LEB)
End of Hahya 01/24/13.