THE TRUE ONE AND ONLY

POETIC COLORS

60 min readApr 5, 2020

YHUH AKA NINI IS THE ONLY NAME

‘SONINI NANINI’ IS ‘I AM THAT I AM’ — FROM AFRICAN BANTU TO HEBREW ISRAELITES

CAN YOU FIND YAHUSHA BEN YOSEF — YAH IS SALVATION — YAHUSHA BEN YOSEF HaMashiach IN THE 99 NAMES OF GOD IN ISLAM

WE NEED TO USE THE NAME AND NOT THE TITLES

ALL PRAISE BE TO YHUH(YAHUAH)

Jesus (Iesus, YAHUSHA BEN YOSEF, Joshua (YAHUSHA), or Yehoshûa) (Arabic: يسوع) is a Hebraic personal name meaning “YAHUAH saves/helps/is salvation”.[21] Christ means “the anointed” in Greek (Greek text: Χριστός). Khristos is the Greek equivalent of the Hebrew word Messiah (Arabic: المسيح); while in English, the old Anglo-Saxon Messiah-rendering hæland ‘healer’ was practically annihilated by the Latin Christ, some cognates such as Heiland in Dutch and Afrikaans survive.

In Messianic Judaism, generally regarded as a form of Christianity, YHUH (pre-incarnate) and YAHUSHA BEN YOSEF (incarnate) are one and the same, the second Person, with the Father and Ruach HaKodesh (the Holy Spirit) being the first and third Persons, respectively, of ha’Elohiym (the Godhead). YHUH is expressed as “haShem,” which means ‘the Name.’

Further information: Allah

Allah is the most frequently used name of God in Islam. It is an Arabic word meaning “The God”. The word Allah is a cognate of the Hebrew word Eloah.

A well-established Islamic tradition enumerates 99 names of God, each representing certain attributes or descriptions of God, in which God is seen as being the source and maximum extent of each name’s meaning. The names Ar-Rahman and Ar-Rahim are the most frequently mentioned in the Qur’an, both meaning the “Most Merciful”, but with a different emphasis of meaning, either of which is also often translated as the “Most Compassionate” or the “Most Beneficent”.

Besides these Arabic names, Muslims of non-Arab origins may also sometimes use other names in their own languages to God, such as the Ottoman anachronism Tanrı (originally the pre-Islamic Tengrianist Turks’ celestial chief god, corresponding to the Ancient Turkic god Tengri), or Khoda in the Persian language. The use of the word “God” in English is also seen as acceptable to Muslims.

The term is used throughout the Qur’an in passages detailing the existence of God and of the beliefs of non-Muslims in other divinities. Notably, the first statement of the shahadah is “there is no ʾilāh but al-Lāh”, “there is no god but Allah” (The Almighty God), which cancels out the possibility of other “gods” as it uses “the” referring to “One”.

Does it Mean God?

The word “Allah” is the perfect description of the “One God” of monotheism for Jews, Christians, and Muslims!

The term Allāh is derived from a contraction of the Arabic definite article al- “the” and ʾilāh “deity, god” to al-lāh meaning “the [sole] deity, God” (ὁ θεὸς μόνος, ho Theos monos).[8] Cognates of the name “Allāh” exist in other Semitic languages, including Hebrew and Aramaic.[9] Biblical Hebrew mostly uses the plural form (but functional singular) Elohim. The corresponding Aramaic form is ʼĔlāhāܐܠܗܐ in Biblical Aramaic and ʼAlâhâܐܲܠܵܗܵܐ in Syriac as used by the Assyrian Church, both meaning simply “God”.[10] In the Sikh scriptures, Guru Granth Sahib, the term Allah (Punjabi: ਅਲਹੁ) is used 46 times respectively.

The name was previously used by pagan Meccans as a reference to a creator deity, possibly the supreme deity in pre-Islamic Arabia.[11][12] The concepts associated with the term Allah (as a deity) differ among religious traditions. In pre-Islamic Arabia amongst pagan Arabs, Allah was not considered the sole divinity, having associates and companions, sons and daughters–a concept that was deleted under the process of Islamization. In Islam, the name Allah is the supreme and all-comprehensive divine name, and all other divine names are believed to refer back to Allah.[13] Allah is unique, the only Deity, creator of the universe and omnipotent.[5][6] Arab Christians today use terms such as Allāh al-ʾAb (اللهالأب, “God the Father”) to distinguish their usage from Muslim usage.[14] There are both similarities and differences between the concept of God as portrayed in the Qur’an and the Hebrew Bible.

Is “Allah” only for Islam and Muslims?

[No! It is for All Three Abrahamic Faiths.]

“Allah” is the same word used by Christian Arabs and Jewish Arabs in their Bible, centuries before Islam came.

On page one [1] of Genesis in the Old Testament, we find the word “Allah” seventeen [17] times.

Every hotel and motel has a Bible. Next time you see one look in the introduction, you will find samples of the different languages they have translated. For Arabic they have translated the verse in the New Testament in Arabic from the famous verse in the Gospel John 3:16 -

“For God so loved the world…”

- and the word the translators used in Arabic for “God” is the very same word used by Muslims around the planet, “Allah.”

Where Does the word “Allah” Come From?

“Allah” comes from the Arabic word “elah”a god’ or something worshiped. — (Arabic) means

This word (elah) can be made plural (gods), as in “aleha” and it can be male or female just as the word in English can be “goddess.”

“Allah” comes from “elaha” but it brings more clarification and understanding.

Allah = Has no gender (not male and not female)

“He” is used only out of respect and dignity — not for gender

Allah = Always singular — Never plural

“We” is used only as the “Royal WE” just as in English for royalty

Allah = Means “The Only One to be Worshipped”

1 الله The Greatest Name Allah

2 الرحمن The All-Compassionate Ar-Rahman

3 الرحيم The All-Merciful Ar-Rahim

4 الملك The Absolute Ruler Al-Malik

5 القدوس The Pure One Al-Quddus

6 السلام The Source of Peace As-Salam

7 المؤمن The Inspirer of Faith Al-Mu’min

8 المهيمن The Guardian Al-Muhaymin

9 العزيز The Victorious Al-Aziz

10 الجبار The Compeller Al-Jabbar

11 المتكبر The Greatest Al-Mutakabbir

12 الخالق The Creator Al-Khaliq

13 البارئ The Maker of Order Al-Bari’

14 المصور The Shaper of Beauty Al-Musawwir

15 الغفار The Forgiving Al-Ghaffar

16 القهار The Subduer Al-Qahhar

17 الوهاب The Giver of All Al-Wahhab

18 الرزاق The Sustainer Ar-Razzaq

19 الفتاح The Opener Al-Fattah

20 العليم The Knower of All Al-`Alim

21 القابض The Constrictor Al-Qabid

22 الباسط The Reliever Al-Basit

23 الخافض The Abaser Al-Khafid

24 الرافع The Exalter Ar-Rafi

25 المعز The Bestower of Honors Al-Mu’izz

26 المذل The Humiliator Al-Mudhill

27 السميع The Hearer of All As-Sami

28 البصير The Seer of All Al-Basir

29 الحكم The Judge Al-Hakam

30 العدل The Just Al-`Adl

31 اللطيف The Subtle One Al-Latif

32 الخبير The All-Aware Al-Khabir

33 الحليم The Forbearing Al-Halim

34 العظيم The Magnificent Al-Azim

35 الغفور The Forgiver and Hider of Faults Al-Ghafur

36 الشكور The Rewarder of Thankfulness Ash-Shakur

37 العلي The Highest Al-Ali

38 الكبير The Greatest Al-Kabir

39 الحفيظ The Preserver Al-Hafiz

40 المقيت The Nourisher Al-Muqit

41 الحسيب The Accounter Al-Hasib

42 الجليل The Mighty Al-Jalil

43 الكريم The Generous Al-Karim

44 الرقيب The Watchful One Ar-Raqib

45 المجيب The Responder to Prayer Al-Mujib

46 الواسع The All-Comprehending Al-Wasi

47 الحكيم The Perfectly Wise Al-Hakim

48 الودود The Loving One Al-Wadud

49 المجيد The Majestic One Al-Majid

50 الباعث The Resurrector Al-Ba’ith

51 الشهيد The Witness Ash-Shahid

52 الحق The Truth Al-Haqq

53 الوكيل The Trustee Al-Wakil

54 القوى The Possessor of All Strength Al-Qawiyy

55 المتين The Forceful One Al-Matin

56 الولي The Governor Al-Waliyy

57 الحميد The Praised One Al-Hamid

58 المحصى The Appraiser Al-Muhsi

59 المبدئ The Originator Al-Mubdi’

60 المعيد The Restorer Al-Mu’id

61 المحيي The Giver of Life Al-Muhyi

62 المميت The Taker of Life Al-Mumit

63 الحي The Ever Living One Al-Hayy

64 القيوم The Self-Existing One Al-Qayyum

65 الواجد The Finder Al-Wajid

66 الماجد The Glorious Al-Majid

67 الواحد The One, the All Inclusive, The Indivisible Al-Wahid

68 الصمد The Satisfier of All Needs As-Samad

69 القادر The All Powerful Al-Qadir

70 المقتدر The Creator of All Power Al-Muqtadir

71 المقدم The Expediter Al-Muqaddim

72 المؤخر The Delayer Al-Mu’akhkhir

73 الأول The First Al-Awwal

74 الآخر The Last Al-Akhir

75 الظاهر The Manifest One Az-Zahir

76 الباطن The Hidden One Al-Batin

77 الوالي The Protecting Friend Al-Wali

78 المتعال The Supreme One Al-Muta’ali

79 البر The Doer of Good Al-Barr

80 التواب The Guide to Repentance At-Tawwab

81 المنتقم The Avenger Al-Muntaqim

82 العفو The Forgiver Al-’Afuww

83 الرؤوف The Clement Ar-Ra’uf

84 مالكالملك The Owner of All Malik-al-Mulk

85 ذوالجلالوالإكرام The Lord of Majesty and Bounty Dhu-al-Jalal wa-al-Ikram

86 المقسط The Equitable One Al-Muqsit

87 الجامع The Gatherer Al-Jami’

88 الغني The Rich One Al-Ghani

89 المغني The Enricher Al-Mughni

90 المانع The Preventer of Harm Al-Mani’

91 الضار The Creator of The Harmful Ad-Darr

92 النافع The Creator of Good An-Nafi’

93 النور The Light An-Nur

94 الهادي The Guide Al-Hadi

95 البديع The Originator Al-Badi

96 الباقي The Everlasting One Al-Baqi

97 الوارث The Inheritor of All Al-Warith

98 الرشيد The Righteous Teacher Ar-Rashid

99 الصبور The Patient One As-Sabur

BACK TO HEBREW YHUH

El Chaiyim (El Chaiyai): Living God or God of My Life

“Chayim” means “life”, as seen in…

Jeremiah 10:10 — “But YAHUAH is the true God; he is the living God [El Chaiyim], and an everlasting King: at His wrath the earth trembles, and the nations are not able to abide His indignation.” (WEB)

Psalm 42:2 — “My soul thirsts for God, for the living God [El Chaiyim]. When shall I come and appear before God?” (WEB)

See also Deuteronomy 5:26; Joshua 3:10; 1 Samuel 17:26, 36; 2 Kings 19:4, 16; Psalm 42:8, 84:2; Isaiah 37:4, 17; Jeremiah 23:36; Daniel 6:20,26; Hosea 1:10.

El De’ot: The God of Knowledge

“De’ot” means “all-knowing” in Hebrew. God is omniscient; that is, He has perfect knowledge of all things, as seen in…

1 Samuel 2:3 — “Talk no more so exceeding proudly; don’t let arrogance come out of your mouth; for YAHUAH is a God of knowledge [El De’ot], by Him actions are weighed.” (WEB)

El Echad: The One God

“Echad” means “one” in Hebrew, as seen in…

Malachi 2:10a — “Don’t we all have one Father? Hasn’t one God [El Echad] created us?” (WEB)

El Emet: The God of Truth

“Emet” means “firmness”, “faithfulness”, and “reliability”, as seen in…

Psalm 31:5 — “Into Your hand, I commend my spirit. You redeem me, YAHUAH, God of truth [El Emet].” (WEB)

Isaiah 65:16 — “…so that he who blesses himself in the earth shall bless himself in the God of truth [El Emet], and he who swears in the earth shall swear by the God of truth [El Emet]; because the former troubles are forgotten, and because they are hid from my eyes.” (WEB)

El Gibhor (Gibbor): The Strong and Mighty God

“Gibhor” means “strong” or “mighty”. Combined with “El”, it exclaims to us that YHUH is The Strong and Mighty God, as declared in…

Jeremiah 32:17–18 — “Ah Lord YAHUAH! Behold, You have made the heavens and the earth by Your great power and by Your outstretched arm; there is nothing too hard for You, who show loving kindness to thousands, and recompense the iniquity of the fathers into the bosom of their children after them; the great, the mighty God [El Gibhor], YHUH of Hosts [YHUH-Tzva’ot] is His name”.

Isaiah 10:21 — “A remnant shall return, even the remnant of Jacob, to the mighty God [El Gibhor].” (WEB)

El HaGadol (El Haggadol): The Great God

“Gadol” means “great”, “grand”, “awesome”, as revealed to us in…

Deuteronomy 10:17 — “For YAHUAH your God, He is God of gods, and Lord of lords, the great God [El HaGadol], the mighty, and the awesome, who doesn’t regard persons, nor takes reward.” (WEB)

Nehemiah 8:6 — “and Ezra blessed YAHUAH, the great God [El HaGadol]. All the people answered, ‘Amen, Amen,’ with the lifting up of their hands: and they bowed their heads, and worshiped YAHUAH with their faces to the ground.” (WEB)

See also Daniel 8:16, 9:21; Luke 1:26

Immanuel (Immanu El, Immanu’el, Emmanuel): God Is with Us.

From Hebrew “Emmanu” meaning “with us” and “El” meaning “God”, the name “Immanuel” occurs only twice in the Old Testament….

Isaiah 7:14 — “Therefore the Lord Himself will give you a sign. Behold, the virgin will conceive, and bear a son, and shall call His name Immanuel.” (WEB)

Isaiah 8:8 — (YHUH speaking prophetically to Isaiah about the Messiah, in whom the faithful will be comforted and who will not suffer His Church to be utterly destroyed) “‘It will sweep through Y’hudah (Judah), flooding everything and passing on. It will reach even up to the neck, and its outspread wings will fill the whole expanse of the land.’ God is with us! [Immanu’El]” (CJB)

Israel (Yisrael, Yisra’el): God Contended For.

The name “Israel” occurs more than 2000 times in the Old Testament. For example….

Genesis 33:20 — “He erected an altar there, and called it El Elohe Israel [God, the God of Israel].” (WEB)

Exodus 40:38 — “For the cloud of YAHUAH was on the tent by day, and there was fire in the cloud by night, in the sight of all the house of Israel, throughout all their journeys.” (WEB)

Numbers 8:17 — “‘For all the firstborn among the children of Israel are Mine, both man and animal. On the day that I struck all the firstborn in the land of Egypt, I sanctified them for Myself.’” (WEB)

Deuteronomy 10:12 — “Now, Israel, what does YAHUAH your God require of you, but to fear YAHUAH your God, to walk in all His ways, and to love Him, and to serve YAHUAH your God with all your heart and with all your soul,” (WEB)

Joel: YHUH Is God.

The name “Joel” occurs 20 times in the Old Testament….

Joel 1:1 — “The Word of YAHUAH that came to Joel, the son of Pethuel.” (WEB)

See also 1 Samuel 8:2; 1 Chronicles 4:35, 5:4,8,12, 6:28,33,36, 7:3, 11:38, 15:7,11,17, 23:8, 26:22, 27:20; 2 Chronicles 29:12; Ezra 10:43; Nehemiah 11:9.

Michael (Mika’el): Who Is Like God?.

From the Hebrew name Mika’el, this is the name of one of the seven archangels in Hebrew tradition and the only one identified as an archangel in the Bible. The name “Michael”, referring to the archangel of Heaven, appears only once in the Bible….

Jude 1:9 — “But Michael, the archangel, when contending with the devil and arguing about the body of Moses, dared not bring against him an abusive condemnation, but said, ‘May the Lord rebuke you!’” (WEB)

He is referenced four other times, not by name but as “the archangel” in 1 Thessalonians 4:16, an angel having special charge of the nation of Israel in Daniel 10:13 and 21, and as a leader of the angelic armies in Revelation 12:7.

So exalted are the position and offices ascribed to Michael, that many think they refer to the Messiah, not as God, but as the highest angel of God.

Samuel (Shemu’el): God Has Heard.

The name “Samuel” occurs 109 times in 1 Samuel alone and 9 times in other books of the Old Testament, as in….

Psalm 99:6 — “Moses and Aaron were among His priests, Samuel among those who call on His name; They called on YAHUAH, and He answered them.” (WEB)

Jeremiah 15:1 — “Then said YAHUAH to me, ‘Though Moses and Samuel stood before Me, yet My mind would not be toward this people: cast them out of My sight, and let them go forth.’”

See also 1 Chronicles 6:28,33, 9:22, 11:3, 26:28, 29:29; 2 Chronicles 35:18.

Chapter 3. THE NAMES AND TITLES OF GOD

“Neither is there salvation in any other: for there is none another name under heaven given among men, whereby we must be saved” (Acts 4:12).

Even though man cannot fully comprehend God, God has employed several methods to reveal Himself to mankind. One of these methods is the use of different names or titles to identify Himself.

The Significance of a Name

The use of names in Bible times, especially in Old Testament times, carried much more significance than it does in our day. People often used names to reveal something about the characteristics, history, or nature of individuals, and God did too. Thus, God changed the name of Abram (meaning high father) to Abraham (father of a multitude), and the name of Jacob (heel catcher, supplanter) to Israel (he will rule as God). Even in the New Testament, YAHUSHA BEN YOSEF changed the name of Simon (hearing) to Peter (a rock). The Amplified Bible quotes in a footnote on I Kings 8:43 from Davis Dictionary of the Bible, Ellicott’s Commentary on the Whole Bible, and The New Bible Dictionary to point out the significance of the name of God. “To know the name of God is to witness the manifestation of those attributes and apprehend that character which the name denotes… God’s name, that is, His self-revelation… The name signifies the active presence of the person in the fulness of the revealed character.” Baylor University professors Flanders and Cresson state: “To the ancients, the name is a part of the person, an extension of the personality of the individual.” [5]

God used names as a means of progressive self-revelation. For example, in Exodus 6:3 God said, “And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name, YAHUWAH was I not known unto them.” Verses 4 through 8 make clear that the significance to Israel of the name YAHUWAH was its association with redemption and salvation. We know that Abraham did use the name YAHUWAH (Genesis 22:14); however, God did not make known to him the full significance of this name in its redemptive aspect. So, in Exodus 6:3 God promised to reveal Himself to His people in a new way. That is, He began to associate His name with a new understanding of His character and presence.

In addition to user names to manifest His character, God used His name to manifest His presence. At the dedication of the Temple, Solomon acknowledged that God was omnipresent and that no temple could contain Him (I Kings 8:27). Since God fills the universe, Solomon asked how the Temple, a man-made structure, could contain God. Then he answered his own question by reminding God of His promise: “My name shall be there” (I Kings 8:29). Although God’s omnipresence could not be confined to the Temple, yet the fulness of His character as represented by His name could dwell there.

Solomon went on to pray “that all people of the earth may know thy name” (I Kings 8:43). Once again, this links the name of God with a revelation of His character. God Himself used the concept of His name to represent the revelation of His nature and power. He told Pharaoh, “And in very deed for this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth” (Exodus 9:16).

The name of God represents His authority as well as His power. For example, He invested His name in the angel that led the Israelites (Exodus 23:21). This was probably a theophany of God since the passage expresses the idea that the angel acted with all the authority of God Himself.

God’s name represents the following: (1) God’s presence, (2) the revelation of His character, (3) His power and (4) His authority.

Here are some other points that show the importance God places upon His name:

1. God demands fear (reverence, respect) for His name (Deuteronomy 28:58–59). He commands man not to take His name in vain (Exodus 20:7).

2. God warns His people not to forget His name (Psalm 44:20–21; Jeremiah 23:25–27).

3. God promises a blessing for those who know His name (Psalm 91:14–16). There is a blessing for those who think upon His name (Malachi 3:16).

With the significance of the name in mind, let us examine some names used for God in the Old Testament.

Names or Titles of God In the Old Testament

Below is a list of the primary words used to designate God in the Old Testament. [6]

Table 2: Old Testament Names For God

English Hebrew Example of Scripture

1 God Elohim Genesis 1:1

2 God El Genesis 14:18

3 God Eloah Nehemiah 9:17

4 God Elah (Aramaic form) Daniel 2:18

5 GOD YHUH (YAHUAH) Genesis 15:2

6 LORD YHUH or YH Genesis 2:4

7 YAHUWAH YHUH Exodus 6:3

8 JAH YH (Yah) Psalm 68:4

9 Lord Adon Joshua 3:11

10 Lord Adonai Genesis 15:2

11 I AM THAT I AM Eheyeh asher Eheyeh Exodus 3:14

12 I AM Eheyeh Exodus 3:14

13 Most High God El-Elyon Genesis 14:18

14 The God of sight El-Roy Genesis 16:13

15 Almighty God El-Shaddai Genesis 17:1

16 Everlasting God El-Olam Genesis 21:33

El means strength, mighty, almighty, or, by extension, deity. Eloah is probably derived from el, and always refers to the deity. Elah is the Aramaic (Chaldean) form of Eloah. Elohim is the plural form of Eloah, and the Old Testament uses this word more than any other to mean God. In this case, the Hebrew plural is an intensive form denoting the greatness, majesty, and multiple attributes of God. (See Chapter 7 — OLD TESTAMENT EXPLANATIONS.) The Bible also uses the word Elohim to refer to false gods (Judges 8:33), spirit beings (I Samuel 28:13), and human rulers or judges (Psalm 82). In these cases it is translated, god or gods. Adon means ruler, master, or lord whether human, angelic, or divine. Adonai is the emphatic form of Adon and specifically refers to the Lord (God).

YAHUAH (YAHUWAH) is the redemptive name of God in the Old Testament (Exodus 6:3–8), and the unique name by which the one true God distinguished Himself in the Old Testament from all other gods (Isaiah 42:8). It means the “Self-Existing One or the Eternal One.” This concept also appears in the phrases “I AM THAT I AM” and “I AM,” used by God of Himself. Flanders and Cresson explain that YAHUAH is the third person form of the verb “to be” in Hebrew. [7] YAHUAH means “He is.” When used by God, the verb form is in the first person, or “I Am.” In other words, YAHUAH and “I Am” are different forms of the same verb. Furthermore, both connote an active (possibly causative or creative) existence rather than just a passive existence.

In the English, Jah appears once in the KJV as an abbreviation for YAHUWAH (Psalm 68:4). YAHUWAH appears by itself only four times in the KJV (Exodus 6:3; Psalm 83:18; Isaiah 12:2; Isaiah 26:4) and only three times as part of a compound name (Genesis 22:14; Exodus 17:15; Judges 6:24). In every other place, the King James translators used GOD or LORD (large and small capitals) to represent YHUH or its abbreviation YH. In most cases they used LORD (example: Genesis 2:4), using GOD only when Adonai (Lord) also appeared in the same phrase (example: Genesis 15:2).

In using LORD as a substitute for YHUH, they were simply following an ancient Jewish tradition of substituting Adonai for YHUH when copying or reading the Scriptures. This custom arose because the Jews wanted to safeguard against taking God’s name in vain, which would violate the Third Commandment (Exodus 20:7). They felt that by constantly repeating the sacred name of God they might begin to treat it too casually and lightly. The name of God was so holy and sacred that they did not feel worthy to use it.

YAHUSHA BEN YOSEF and the apostles also followed this custom. The New Testament uses the Greek word Kurios, meaning Lord when quoting Old Testament scriptures containing YHUH (Matthew 3:3; 4:7, etc.).

Since ancient Hebrew did not use written vowels and since the Jews stopped speaking the sacred name, no one knows what the original pronunciation of YHUH was. All we have are the four Hebrew letters (called the Tetragrammaton), which are usually transliterated as YHUH or JHVH and pronounced YAHUAH (Hebrew) or YAHUWAH (English). We will use YAHUWAH in the rest of the book to conform to traditional English and KJV usage.

Compound Names of YAHUWAH

In addition to the above designations for God, the Old Testament uses a number of compound names of YAHUWAH to describe God and to reveal Him further. They are listed in the table below. [8] Numbers 1, 3, and 5 appear as such in most English versions; the rest appear in the Hebrew but are translated in the English. Moreover, the New Testament uses “the Lord of Sabaoth” twice (Romans 9:29; James 5:4).

Table 3: Compound Names of YAHUWAH

Name Scripture Meaning

1 YAHUWAH-jireh Genesis 22:14 The LORD will see (i.e., will provide)

2 YAHUWAH-rapha Exodus 15:26 The LORD that heals

3 YAHUWAH-nissi Exodus 17:15 The LORD our banner (i.e., victory)

4 YAHUWAH-m’kaddesh Exodus 31:13 The LORD that sanctifies

5 YAHUWAH-shalom Judges 6:24 The LORD our peace

6 YAHUWAH-sabaoth I Samuel 1:3 The LORD of hosts (i.e., almighty)

7 YAHUWAH-elyon Psalm 7:17 The LORD most high

8 YAHUWAH-raah Psalm 23:1 The LORD my shepherd

9 YAHUWAH-hoseenu Psalm 95:6 The LORD our maker

10 YAHUWAH-tsidkenu Jeremiah 23:6 The LORD our righteousness

11 YAHUWAH-shammah Ezekiel 48:35 The LORD is present

The Progressive Revelation Of the Name

We find that in the Old Testament God progressively revealed more about Himself as various needs arose in the lives of man, and He used names to express this self-revelation. When Abraham needed a lamb to sacrifice, God revealed Himself as YAHUWAH-Jireh, the LORD that provides. When Israel needed deliverance, God revealed that His name YAHUWAH had a previously unknown significance with respect to deliverance and salvation (Exodus 6:3–8). When Israel needed protection from disease and sickness, God revealed Himself as YAHUWAH-Rapha, the LORD that heals. When Israel needed victory over enemies, God revealed Himself as YAHUWAH-Nissi, the LORD our banner, i.e., victory. Thus, the names and titles described above all reveal important aspects of the nature of God.

However, none of them is a complete revelation of God’s nature. Many people in the Old Testament realized this; they desired to know more of God and expressed their desire by asking to know His name. When Jacob wrestled with the man at Peniel (a manifestation of God), he asked, “Tell me, I pray thee, thy name.” God did not reveal His name but did bless him (Genesis 32:29). Manoah, the father of Samson, asked the angel of the LORD what his name was and received this reply: “Why asketh thou thus after my name, seeing it is secret?” (Judges 13:18). The prophet Agur asked about God, “What is his name, and what is his son’s name if thou canst tell?” (Proverbs 30:4), He was looking into the future, trying to see by what name God would reveal Himself when He would appear as the Son. Zechariah prophesied that a time would come when the LORD would be king over all the earth, and “in that day shall there be one LORD, and his name one” (Zechariah 14:9).

The Name YAHUSHA BEN YOSEF

When the fulness of time came, God did satisfy the longings of His people and revealed Himself in all His power and glory through the name YAHUSHA BEN YOSEF. YAHUSHA BEN YOSEF is the Greek equivalent of the Hebrew name variously rendered as Jehoshua (Numbers 13:16), Jeshua (Ezra 2:2), or Joshua (Exodus 17:9). Both Acts 7:45 and Hebrews 4:8 show that YAHUSHA BEN YOSEF is the same name as Joshua. (See NIV.)

YAHUSHA BEN YOSEF means YAHUWAH-Savior, YAHUWAH our Salvation, or YAHUWAH is Salvation. [9] This is why the angel said, “And she shall bring forth a son, and thou shalt call his name YAHUSHA BEN YOSEF: for he shall save his people from their sins” (Matthew 1:21). The identification of the name YAHUSHA BEN YOSEF with salvation is particularly evident because the Hebrew for Jeshua is practically identical to the Hebrew for salvation, especially since ancient Hebrew did not use written vowels. In fact, Strong’s Exhaustive Concordance transliterates Jeshua as Yeshuwa and the Hebrew word for salvation as Yeshuwah. Although others have borne the name Jehoshua, Joshua, or YAHUSHA BEN YOSEF, the Lord YAHUSHA BEN YOSEF Christ is the only One who actually lived up to that name. He is the only One who is actually what that name describes.

YAHUSHA BEN YOSEF is the culmination of all the Old Testament names of God. It is the highest, most exalted name ever revealed to mankind. (See Chapter 4 — YAHUSHA BEN YOSEF IS GOD for proof that YAHUSHA BEN YOSEF fulfills all the eleven compound names of YAHUWAH given above.) The name of YAHUSHA BEN YOSEF is the name of God that He promised to reveal when He said, “Therefore my people shall know my name” (Isaiah 52:6). It is the one name of Zechariah 14:9 that encompasses and includes all the other names of God within its meaning.

The New Testament church is identified by the name of YAHUSHA BEN YOSEF. In fact, YAHUSHA BEN YOSEF said we would be hated among all men for His name’s sake (Matthew 10:22). The Early Church was persecuted for the name of YAHUSHA BEN YOSEF (Acts 5:28; 9:21; 15:26), and they considered it a privilege to be counted worthy to suffer for His name (Acts 5:41). Peter stated that the lame man at the Gate Beautiful was healed “by the name of YAHUSHA BEN YOSEF Christ of Nazareth” (Acts 4:10). He then explained the supremacy and necessity of this name in receiving salvation: “Neither is there salvation in any other: for there is none another name under heaven given among men, whereby we must be saved” (Acts 4:12). The Apostle Paul wrote, “Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of YAHUSHA BEN YOSEF every knee should bow, of things in heaven, and things in earth, and things under the earth” (Philippians 2:9–10).

Because of the exalted position of this name, we are exhorted to rely upon the name of YAHUSHA BEN YOSEF in all we do or say: “Whatsoever ye do in word or deed, do all in the name of the Lord YAHUSHA BEN YOSEF” (Colossians 3:17). We teach and preach in the name of YAHUSHA BEN YOSEF (Acts 4:17–18; 5:28). We cast out devils, speak in tongues, receive supernatural power and protection, and pray for the sick — all in the name of YAHUSHA BEN YOSEF (Mark 16:17–18; James 5:14). Signs and wonders are done by the name of YAHUSHA BEN YOSEF (Acts 4:30). We pray and make requests known to God in the name of YAHUSHA BEN YOSEF (John 14:13–14; 16:23). We gather together in the name of YAHUSHA BEN YOSEF (Matthew 18:20). We baptize in the name of YAHUSHA BEN YOSEF (Acts 2:38).

Does this mean the name of YAHUSHA BEN YOSEF is a kind of magical formula? No. For the name of YAHUSHA BEN YOSEF to be effective we must have faith in His name (Acts 3:16). We must know and have faith in the One represented by that name (Acts 19:13–17). The name of YAHUSHA BEN YOSEF is unique because unlike any other name it represents the presence of its owner. It represents God’s presence, power, and work. When we speak the name of YAHUSHA BEN YOSEF in faith, YAHUSHA BEN YOSEF Himself is actually present and begins to work. The power does not come from the way the name sounds, but it comes because the utterance of the name in faith demonstrates obedience to the Word of God and faith in the work of YAHUSHA BEN YOSEF. When we call His name in faith, YAHUSHA BEN YOSEF manifests His presence, performs the work, and meets the need.

Through the name YAHUSHA BEN YOSEF, therefore, God reveals Himself fully. To the extent that we see, know, honor, believe, and receive YAHUSHA BEN YOSEF, to that extent we see, know, honor, believe, and receive God the Father (John 5:23; 8:19; 12:44–45; 13:20; 14:7–9). If we deny YAHUSHA BEN YOSEF, we deny the Father (I John 2:23), but if we use the name of YAHUSHA BEN YOSEF we glorify the Father (Colossians 3:17).

The Bible foretold that the Messiah would declare the name of the LORD (Psalm 22:22; see Hebrews 2:12). YAHUSHA BEN YOSEF asserted that He had manifested and declared the name of the Father (John 17:6, 26). In fact, He inherited His name from the Father (Hebrews 1:4). How did YAHUSHA BEN YOSEF manifest and declare the Father’s name? He did so by unveiling the meaning of the name through the works that He did, which were the works of YAHUWAH (John 14:10–11). Just as God in the Old Testament progressively revealed more about His nature and His name by responding to the needs of His people, so YAHUSHA BEN YOSEF in the New Testament fully revealed the nature and name of God through miracles, healings, casting out of devils, and forgiveness of sins. YAHUSHA BEN YOSEF declared the Father’s name by His works; for by them He proved that He was indeed the Father, the YAHUWAH of the Old Testament. (See Isaiah 35:4–6 with Luke 7:19–22.) By demonstrating the power of God in accordance with the prophecies, He proved that YAHUSHA BEN YOSEF was the name of the Father.

YAHUSHA BEN YOSEF IS GOD

“For in him dwelleth all the fulness of the Godhead bodily” (Colossians 2:9).

The fact that YAHUSHA BEN YOSEF is God is as firmly established in Scripture as the fact that God is one. The Bible teaches that YAHUSHA BEN YOSEF is fully God and full man. In this chapter we will discuss the former; in Chapter 5 — THE SON OF GOD the latter.

In the next few sections, we will present and discuss scriptural proofs that YAHUSHA BEN YOSEF is God, numbering them for the reader’s convenience.

The Old Testament Testifies That YAHUSHA BEN YOSEF Is God

1. Isaiah 9:6 is one of the most powerful proofs that YAHUSHA BEN YOSEF is God: “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father The Prince of Peace.” The terms child and son refer to the Incarnation or manifestation of “The mighty God” and “The everlasting Father.”

2. Isaiah prophesied that the Messiah would be called Immanuel, that is, God with us (Isaiah 7:14 Matthew 1:22–23).

3. Isaiah described the Messiah as both a branch out of Jesse (the father of David) and as the root of Jesse (Isaiah 11:1, 10; see also Revelation 22:16). According to the flesh, He was a descendant (branch) of Jesse and David, but according to His Spirit, He was their Creator and source of life (root). YAHUSHA BEN YOSEF used this concept to confound the Pharisees when He quoted Psalm 110:1 and asked, in essence, “How could David call the Messiah Lord when the Messiah was to be the son (descendant) of David?” (Matthew 22:41–46).

4. Isaiah 35:4–6 shows that YAHUSHA BEN YOSEF is God: “Behold, your God… he will come and save you.” This passage goes on to say that when God comes the eyes of the blind would be opened, the ears of the deaf would be unstopped, the lame would leap, and the tongue of the dumb would speak. YAHUSHA BEN YOSEF applied this passage of Scripture to Himself (Luke 7:22) and, of course, His ministry did produce all of these things.

5. Isaiah 40:3 declares that one would cry in the wilderness, “Prepare ye the way of the LORD, make straight in the desert a highway for our God.” John the Baptist fulfilled this prophecy when he prepared the way for YAHUSHA BEN YOSEF (Matthew 3:3), so YAHUSHA BEN YOSEF is the LORD (YAHUWAH) and our God.

6. Micah 5:2 proves that the Messiah is God. “But thou, Bethlehem Ephratah… out of thee shall he come forth unto me that is to be ruler in Israel, whose goings forth have been from of old, from everlasting.”

Thus the Old Testament clearly states that the Messiah and Savior to come would be God Himself.

The New Testament Proclaims That YAHUSHA BEN YOSEF is God

1. According to Acts 20:28, the church was purchased with God’s own blood, namely the blood of YAHUSHA BEN YOSEF.

3. Paul described YAHUSHA BEN YOSEF as “the great God and our Saviour YAHUSHA BEN YOSEF Christ” (Titus 2:13; NIV has “our great God and Savior, YAHUSHA BEN YOSEF Christ”).

4. Peter described Him as “God and our Saviour YAHUSHA BEN YOSEF Christ” (II Peter 1:1; NIV and TAB both have “our God and Savior YAHUSHA BEN YOSEF Christ”).

5. Our bodies are the temples of God (I Corinthians 3:16–17), yet we know Christ dwells in our hearts (Ephesians 3:17).

6. The Book of Colossians strongly emphasizes the deity of Christ. “For in him dwelleth all the fulness of the Godhead bodily” (Colossians 2:9; see also 1:19). According to these verses of Scripture, YAHUSHA BEN YOSEF is not just a part of God, but all of God is resident in Him. If there were several persons in the Godhead, according to Colossians 2:9 they would all be residents in the bodily form of YAHUSHA BEN YOSEF. We are complete in Him (Colossians 2:10). Whatever we need from God we can find in YAHUSHA BEN YOSEF Christ alone.

We conclude that the New Testament testifies to the full deity of YAHUSHA BEN YOSEF Christ.

God Was Manifest in the Flesh as YAHUSHA BEN YOSEF

The statement that YAHUSHA BEN YOSEF is God necessarily implies that God took on human flesh. This is in fact what the Bible says.

1. “God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory” (I Timothy 3:16; see verse 15 for further confirmation that God is the subject of verse 16). God was manifest (made visible) in flesh; God was justified (shown to be right) in the Spirit; God was seen of angels; God was believed on in the world, and God was received up into glory. How and when did all of this happen? In YAHUSHA BEN YOSEF Christ.

2. “In the beginning was the Word, and the Word was with God, and the Word was God… And the Word was made flesh…” (John 1:1, 14). Literally, the Word (God) was tabernacled or tented in flesh. When did God tabernacle or robe Himself in flesh? In YAHUSHA BEN YOSEF Christ. Both verses of Scripture prove that YAHUSHA BEN YOSEF is God — that He is God manifest (revealed, made known, made evidently, displayed, shown) in flesh.

God is a Spirit without flesh and blood and invisible to man. In order to make Himself visible to man and in order to shed innocent blood for our sins, He had to put on flesh.YAHUSHA BEN YOSEF is not another God or a part of God, but He is the God of the Old Testament robed in flesh. He is the Father; He is YAHUWAH who came in flesh to bridge the gap between man and God that man’s sin had created. He put on flesh as a man puts on a coat.

Many verses of Scripture declare YAHUSHA BEN YOSEF Christ to be the God of the Old Testament robed in flesh for the purpose of self-revelation and reconciliation.

3. “To wit, that God was in Christ, reconciling the world unto himself” (II Corinthians 5:19).

4. “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared [spoken, revealed] him” (John 1:18).

5. “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son… the brightness of his glory, and the express image of his person…” (Hebrew 1:1–3).

6. YAHUSHA BEN YOSEF is “the image of the invisible God” (Colossians 1:15; II Corinthians 4:4).

7. He is God veiled in flesh (Hebrews 10:20). As Abraham prophesied, probably without understanding the full meaning of his own words, “God will provide himself a lamb” (Genesis 22:8). God indeed provided a body for Himself: “Sacrifice and offering thou wouldest not, but a body hast thou prepared me” (Hebrews 10:5).

8. YAHUSHA BEN YOSEF was the builder of the house (God the Father and Creator) and also a son over his own house (Hebrews 3:3–6).

9. He came to His own creation and to His own chosen people but they did not recognize Him or receive Him (John 1:10–11).

The Word

John 1 beautifully teaches the concept of God to manifest in the flesh. In the beginning was the Word (Greek, Logos). The Word was not a separate person or a separate god any more than a man’s word is a separate person from him. Rather the Word was the thought, plan, or mind of God. The Word was with God in the beginning and actually was God Himself (John 1:1). The Incarnation existed in the mind of God before the world began. Indeed, in the mind of God the Lamb was slain before the foundation of the world (I Peter 1:19–20; Revelation 13:8).

In Greek usage, logos can mean the expression or plan as it exists in the mind of the proclaimer — as a play in the mind of a playwright — or it can mean the thought as uttered or otherwise physically expressed — as a play that is enacted on stage. John 1 says the Logos existed in the mind of God from the beginning of time. When the fulness of time has come, God put that plan in action. He put flesh on that plan in the form of the man YAHUSHA BEN YOSEF Christ. The Logos is God expressed. As John Miller says, the Logos is “God uttering Himself.” [10] In fact, TAB translates the last phrase of John 1:1 as, “The Word was God Himself.” Flanders and Cresson say, “The Word was God’s means of self-disclosure.” [11] This thought is further brought out by verse 14, which says the incarnated Word had the glory as of the only begotten of the Father, and by verse 18, which says that the Son has declared the Father.

In Greek philosophy, the Logos came to mean reason or wisdom as the controlling principle of the universe. In John’s day, some Greek philosophers and Jewish theologians influenced by Greek thought (especially the Jewish thinker, Philo of Alexandria) regarded the Logos as an inferior, secondary deity or as an emanation from God in time. [12] Some Christian heresies, including an emerging form of Gnosticism, were already incorporating these theories into their doctrines, and therefore relegating YAHUSHA BEN YOSEF to an inferior role. John deliberately used their own terminology to refute these doctrines and to declare the truth. The Word was not inferior to God; it was God (John 1:1). The Word did not emanate from God over a period of time; it was with God in the beginning (John 1:1–2). YAHUSHA BEN YOSEF Christ, the Son of God, was none other than the Word, or God, revealed in flesh. Note also that the Greek word pros, translated “with” in verse 1, is the same word translated “pertaining to” in Hebrews 2:17 and 5:1. John 1:1 could include in its meanings, therefore, the following: “The Word pertained to God and the Word was God,” or, “The Word belonged to God and was God.”

YAHUSHA BEN YOSEF Was God From the Beginning Of His Human Life

God was manifest in the flesh through YAHUSHA BEN YOSEF Christ, but at what point in His life did God indwell the Son? The Bible unequivocally declares that the fulness of God was in YAHUSHA BEN YOSEF from the moment when YAHUSHA BEN YOSEF’ human life began.

1. Matthew 1:23 says, “Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.” He was “God with us” even at his birth.

2. The angels worshiped Him at His birth (Hebrews 1:6), Simeon recognized the infant as the Christ (Luke 2:26), Anna saw the babe as the redeemer of Israel (Luke 2:38), and the wise men worshiped the young child (Matthew 2:11).

3. Micah 5:2 ascribed deity to the Messiah at His birth in Bethlehem, not just after His life in Nazareth or His baptism in Jordan.

4. Luke 1:35 explains why YAHUSHA BEN YOSEF was God at the beginning of His human life. The angel told Mary, “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.” YAHUSHA BEN YOSEF was born of a virgin, His conception being effected by the Holy Ghost. Because of this (“therefore”), He was the Son of God. In other words, YAHUSHA BEN YOSEF is the Son of God because God, and not a man, caused His conception. God was literally His Father. “For God so loved the world, that he gave his only begotten Son…” (John 3:16). To beget means to father, sire, procreate, or cause. YAHUSHA BEN YOSEF was begotten by God in the womb of the virgin Mary.

Isaiah 7:14 also links the virgin conception with the recognition that the Son thus born would be God. In other words, at the moment of conception, God placed His divine nature in the seed of the woman. The child to be born received its life and the fatherly side of its nature from God at this time. From the mother’s side, it received the human nature of Mary; from the father’s side (God, not Joseph) it received the nature of God. YAHUSHA BEN YOSEF obtained His divine nature through the conception process; He did not become divine by some later act of God. The virgin birth of YAHUSHA BEN YOSEF establishes His deity.

Some believe that YAHUSHA BEN YOSEF received the fulness of God at some later time in His life, such as at His baptism. However, in light of the virgin birth and Luke 1:35, this cannot be so. YAHUSHA BEN YOSEF received His nature of deity as well as the nature of humanity at conception. The descent of the Holy Ghost like a dove at the baptism of YAHUSHA BEN YOSEF was not a baptism of the Holy Ghost; YAHUSHA BEN YOSEF already had all the fulness of God within Him (Colossians 2:9). Rather, His baptism, among other things, occurred as a symbolic anointing for the beginning of His earthly ministry and as a confirmation to John the Baptist of His deity (John 1:32–34).

The Mystery of Godliness

The fact that God became flesh is one of the most wonderful and yet one of the most incomprehensible things about God. “And without controversy great is the mystery of godliness: God was manifest in the flesh…” (I Timothy 3:16). YAHUSHA BEN YOSEF is like no other man that ever has been or will be. He has two natures; He is fully God and fully man. Most problems in people’s minds concerning the Godhead come from this great mystery. They cannot understand the dual nature of Christ and cannot correctly separate his two roles. They cannot comprehend how God could take on the form of a baby and live among men.

It is true that we cannot comprehend fully how the miraculous conception — the union of God and man — took place in the womb of Mary, but we can accept it by faith. In fact, if we do not believe that YAHUSHA BEN YOSEF has come in the flesh we have an antichrist spirit (II John 7), but if we do accept this doctrine of Christ we will have both the Father and the Son (II John 9). Both Father and Son are revealed in Christ (John 10:30; 14:6–11).

The mystery of God in flesh was a great stumbling block to the Jews. They never could understand how YAHUSHA BEN YOSEF, being a man, could also be God (John 10:33). Because He claimed to be God they rejected Him and sought to kill Him (John 5:18; 10:33).

Even today, many Jews cannot accept YAHUSHA BEN YOSEF for this reason. In a conversation, an Orthodox Jewish rabbi told us he could never accept YAHUSHA BEN YOSEF as God. [13] He felt that since God is an omnipresent, invisible Spirit He can never be seen by man and cannot be visible in flesh. His reasoning reminded us of the Jews in YAHUSHA BEN YOSEF’ day. Like this rabbi, they tried to limit God by their own preconceived ideas of how God should act. Furthermore, they did not have a thorough knowledge of the Old Testament Scriptures that proclaim the deity of the Messiah.

While it is humanly difficult to understand how the infinite God could dwell in flesh, yet the Scriptures declare it to be so. We reminded the rabbi of God’s appearance in the form of a man to Abraham in Genesis 18. He admitted this was a problem for him, but he tried to explain it in terms of anthropomorphism or figurative language. Then we referred to other verses of Scripture such as Isaiah 7:14, 9:6, Jeremiah 23:6, and Micah 5:2 to show that the Messiah would be YAHUWAH God. The rabbi had no answer except to say that our translations of these verses of Scripture were possibly incorrect. He promised to study them further.

There never has been a mystery as to “persons” in the Godhead. The Bible clearly states that there is only one God, and this is easy for all to understand. The only mystery about the Godhead is how God could come in flesh, how YAHUSHA BEN YOSEF could be both God and man. But the truth of this mystery has been revealed to those who will believe. The mystery of YAHUSHA BEN YOSEF Christ has been kept secret since the world began but was revealed in the New Testament age (Romans 16:25–26; Colossians 1:25–27). A mystery in the New Testament is simply a plan of God that was not understood in the Old Testament but which has been made known to us. We “may understand… the mystery of Christ which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit” (Ephesians 3:4–5).

We can know the mystery of God and the Father, which is Christ (Colossians 2:2; see also the NIV and TAB). In fact, Paul explained this mystery by saying that in YAHUSHA BEN YOSEF Christ dwells all the wisdom, knowledge, and fulness of God (Colossians 2:3, 9). The mystery of God has been revealed to us by God’s Spirit (I Corinthians 2:7–10). This revelation comes to us through God’s Word, which is illuminated by the Holy Spirit (I Corinthians 2:7–10). The light of Christ, who is the image of God, has shined in our hearts (II Corinthians 4:3–4). There is, therefore, no biblical mystery about the Godhead and certainly no mystery about the number of persons in the Godhead. The only mystery is Christ, and He has been revealed to us! The mystery of God and the mystery of Christ converge in the Incarnation. It is simply that the one God of Israel came to the earth in flesh. This mystery has been revealed and God’s Word declares that it has been made known to us today.

YAHUSHA BEN YOSEF is the Father

If there is only one God and that God is the Father (Malachi 2:10), and if YAHUSHA BEN YOSEF is God, then it logically follows that YAHUSHA BEN YOSEF is the Father. For those who somehow think that YAHUSHA BEN YOSEF can be God and still not be the Father, we will offer additional biblical proof that YAHUSHA BEN YOSEF is the Father. This will serve as more evidence that YAHUSHA BEN YOSEF is God. Actually two verses of Scripture are sufficient to prove this point.

1. Isaiah 9:6 calls the Son the everlasting Father. YAHUSHA BEN YOSEF is the Son prophesied about and there is only one Father (Malachi 2:10; Ephesians 4:6), so YAHUSHA BEN YOSEF must be God the Father.

2. Colossians 2:9 proclaims that all the fulness of the Godhead dwells in YAHUSHA BEN YOSEF. The Godhead includes the role of Father, so the Father must dwell in YAHUSHA BEN YOSEF.

3. In addition to these two verses, YAHUSHA BEN YOSEF Himself taught that He was the Father. Once, when YAHUSHA BEN YOSEF was talking about the Father, the Pharisees asked, “Where is thy Father? YAHUSHA BEN YOSEF answered, Ye, neither know me nor my Father: if ye had known me, ye should have known my Father also” (John 8:19). YAHUSHA BEN YOSEF went on to say, “I said therefore unto you, if ye believe not that I am he, ye shall die in your sins” (John 8:24).

We should note that he in the verse is in italics, which indicates that it is not in the original Greek, being added by the translators. YAHUSHA BEN YOSEF was really identifying Himself with the “I AM” of Exodus 3:14. The Jews, who did not understand His meaning, asked, “Who art thou?” YAHUSHA BEN YOSEF answered, “Even the same that I said unto you from the beginning” (John 8:25). However, “they understood not that he spake to them of the Father” (John 8:27). In other words, YAHUSHA BEN YOSEF tried to tell them that He was the Father and the I AM and that if they did not accept Him as God they would die in their sins.

4. In another place, YAHUSHA BEN YOSEF said, “I and my Father are one” (John 10:30). Some try to say that He was one with the Father much as a husband and wife are one or as two men can be one in agreement. This interpretation attempts to weaken the force of the assertion YAHUSHA BEN YOSEF made. However, other verses fully support that YAHUSHA BEN YOSEF was not only the Son in His humanity but also the Father in His deity.

5. For example, YAHUSHA BEN YOSEF stated in John 12:45, “And he that seeth me seeth him that sent me.” In other words, if a person sees YAHUSHA BEN YOSEF as to His deity, he sees the Father.

6. In John 14:7 YAHUSHA BEN YOSEF told His disciples, “If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.” Upon hearing this statement, Philip requested, “Lord, shew us the Father, and it sufficeth us” (John 14:8). In other words, he asked that YAHUSHA BEN YOSEF show them the Father and then they would be satisfied. YAHUSHA BEN YOSEF’ answer was, “Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father and the Father in me: or else believe me for the very works’ sake” (John 14:9–11). This statement goes far beyond a relationship of the agreement; it can be viewed as nothing less than the claim of Christ to be the Father manifested in flesh. Like many people today, Philip had not comprehended that the Father is an invisible Spirit and that the only way a person could ever see Him would be through the person of YAHUSHA BEN YOSEF Christ.

7. YAHUSHA BEN YOSEF said, “The Father is in me, and I in him” (John 10:38).

8. YAHUSHA BEN YOSEF promised to be the Father of all overcomers (Revelation 21:6–7).

9. In John 14:18 YAHUSHA BEN YOSEF said, “I will not leave you comfortless: I will come to you.” The Greek word translated “comfortless” is orphans, which Strong’s Exhaustive Concordance defines as “bereaved (‘orphans’), i.e. parentless.” YAHUSHA BEN YOSEF was saying, “I will not leave you as orphans” (NIV and TAB), or “I will not leave you fatherless: I will come to you.” YAHUSHA BEN YOSEF, speaking as the Father, promised that He would not leave His disciples fatherless.

Below are some comparisons which provide additional proof that YAHUSHA BEN YOSEF is the Father.

10. YAHUSHA BEN YOSEF prophesied that He would resurrect His own body from the dead in three days (John 2:19–21), yet Peter preached that God raised up YAHUSHA BEN YOSEF from the dead (Acts 2:24).

11. YAHUSHA BEN YOSEF said He would send the Comforter to us (John 16:7), but He also said the Father would send the Comforter (John 14:26).

12. The Father alone can draw men to God (John 6:44), yet YAHUSHA BEN YOSEF said He would draw all men (John 12:32).

13. YAHUSHA BEN YOSEF will raise up all believers at the last day (John 6:40), yet God the Father quickens (gives life to) the dead and will raise us up (Romans 4:17; I Corinthians 6:14).

14. YAHUSHA BEN YOSEF promised to answer the believer’s prayer (John 14:14), yet He said the Father would answer prayer (John 16:23).

15. Christ is our sanctifier (Ephesians 5:26), yet the Father sanctifies us (Jude 1).

16. First John 3:1, 5 states that the Father loved us and was manifested to take away our sins, yet we know it was Christ who was manifested in the world to take away sin (John 1:29–31).

We can easily understand all of this if we realize that YAHUSHA BEN YOSEF has a dual nature. He is both Spirit and flesh, God and man, Father and Son. On His human side, He is the Son of man; on His divine side, He is the Son of God and is the Father dwelling in flesh.

YAHUSHA BEN YOSEF is YAHUWAH

The verses of Scripture demonstrating that YAHUSHA BEN YOSEF is the Father do not exhaust our proof that YAHUSHA BEN YOSEF is the one, God. Below are twelve verses of Scripture specifically proving that YAHUSHA BEN YOSEF is YAHUWAH — the one God of the Old Testament.

1. Isaiah 40:3 prophesied that a voice in the wilderness would cry, “Prepare ye the way of the LORD” (YAHUWAH); Matthew 3:3 says John the Baptist is the fulfillment of this prophecy. Of course, we know that John prepared the way of the Lord YAHUSHA BEN YOSEF Christ. Since the name YAHUWAH was the sacred name for the one God, the Bible would not apply it to anyone other than the Holy One of Israel; here it is applied to YAHUSHA BEN YOSEF.

2. Malachi 3:1 says, “The LORD, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant.” This was fulfilled by YAHUSHA BEN YOSEF, whether the literal Temple or the temple of YAHUSHA BEN YOSEF’ body is meant (John 2:21).

3. Jeremiah 23:5–6 speaks of a righteous Branch from David — a clear reference to the Messiah — and names Him “The LORD OUR RIGHTEOUSNESS.” (See also Jeremiah 33:15–16.) In other words, YAHUSHA BEN YOSEF is “YAHUWAH Our Righteousness.”

4. Isaiah says, speaking of YAHUWAH, “His arm brought salvation” (Isaiah 59:16), and “his arm shall rule for him” (Isaiah 40:10). Isaiah 53:1–2 describes the Messiah as the revelation of the arm of the LORD. Therefore, YAHUSHA BEN YOSEF the Savior is not another God, but an extension of YAHUWAH in human flesh to bring salvation to the world.

5. Isaiah prophesied that the glory of the LORD would be revealed to all flesh (Isaiah 40:5). Since YAHUWAH said He would not give His glory to another (Isaiah 42:8; 48:11), we know He could only fulfill this prophecy by revealing Himself. Indeed, we find in the New Testament that YAHUSHA BEN YOSEF had the glory of the Father (John 1:14; 17:5). He is the Lord of glory (I Corinthians 2:8). When YAHUSHA BEN YOSEF comes again, He will come in the glory of the Father (Matthew 16:27; Mark 8:38). Since YAHUSHA BEN YOSEF has YAHUWAH’s glory, He must be YAHUWAH.

6. YAHUWAH said, “Therefore my people shall know my name: therefore they shall know in that day that I am he that doth speak; behold, it is I” (Isaiah 52:6). Yet we know that YAHUSHA BEN YOSEF is the One that declared the Father, manifested the Father’s name, and declared the Father’s name (John 1:18; 17:6; 17:26). YAHUSHA BEN YOSEF declared the LORD’s name (Psalm 22:22; Hebrews 2:12). Thus, He must be YAHUWAH.

7. The LORD said, “That unto me every knee shall bow, every tongue shall swear” (Isaiah 45:23). Paul quoted this verse of Scripture to prove that all shall stand before the judgment seat of Christ (Romans 14:10–11). Paul also wrote, “That at the name of YAHUSHA BEN YOSEF every knee should bow” (Philippians 2:10).

8. Zechariah offers convincing proof that YAHUSHA BEN YOSEF is YAHUWAH. In the passage beginning with Zechariah 11:4, “the LORD my God” said, “So they weighed for my price thirty pieces of silver.” In Zechariah 12:10 YAHUWAH stated, “They shall look upon me whom they have pierced.” Of course, it was YAHUSHA BEN YOSEF who was sold for thirty pieces of silver and who was pierced (Matthew 26:14–16; John 19:34). Zechariah 12:8 says with reference to the Messiah, “the house of David shall be as God.” Zechariah also wrote, “The LORD my God shall come, and all the saints with thee” and describes Him battling against many nations and stepping foot on the Mount of Olives (Zechariah 14:3–5). Of course, we know YAHUSHA BEN YOSEF is the One coming back to the Mount of Olives as King of kings and Lord of lords to war against the nations (Acts 1:9–12; I Timothy 6:14–16; Revelation 19:11–16).

9. When Paul, the educated Jew, the Pharisee of Pharisees, the fanatic persecutor of Christianity, was stricken on the road to Damascus by a blinding light from God, he asked, “Who art thou, Lord?” As a Jew, he knew there was only one God and Lord, and he was asking, “Who are you, YAHUWAH?” The Lord answered, “I am YAHUSHA BEN YOSEF” (Acts 9:5).

10. Although Moses dealt with YAHUWAH God, Hebrews 11:26 says that Moses esteemed the reproach of Christ to be greater riches than the treasures of Egypt. So Moses’ God was YAHUSHA BEN YOSEF Christ.

11. Psalm 68:18 depicts a scene m which YAHUWAH ascends on high and leads captivity captive, yet we know YAHUSHA BEN YOSEF ascended and led captivity captive. In fact, Ephesians 4:7–10 applies this prophecy to YAHUSHA BEN YOSEF.

12. Revelation 22:6 says, “the Lord God of the holy prophets sent his angel” to John, but verse 16 says, “I YAHUSHA BEN YOSEF have sent mine angel to testify unto you.”

There are yet many more passages of Scripture identifying YAHUSHA BEN YOSEF with the one YAHUWAH God. Below is a list of verses that describe YAHUWAH in certain ways paired with verses that describe YAHUSHA BEN YOSEF in the same ways. Thus, these verses of Scripture all prove that YAHUSHA BEN YOSEF is YAHUWAH.

Table 4: YAHUSHA BEN YOSEF is YAHUWAH (I)

YAHUWAH YAHUSHA BEN YOSEF

1 Almighty Genesis 17:1 Almighty Revelation 1:8

2 I AM Exodus 3:14–16 I am John 8:58

3 Rock Psalm 18:2; 28:1 Rock I Corinthians 10:4

4 Horn of Salvation Psalm 18:2 Horn of Salvation Luke 1:69

5 Shepherd Psalm 23:1; Isaiah 40:10–11 Good Shepherd, Great Shepherd, Chief Shepherd, Hebrews 13:20; I Peter 5:4

6 King of Glory Psalm 24:7–10 Lord of Glory I Corinthians 2:8

7 Light Psalm 27:1; Isaiah 60:19 Light John 1:4–9; John 8:12; Revelation 21:23

8 Salvation Psalm 27:1; Isaiah 12:2 Only Salvation Acts 4:10–12

9 Lord of lords Psalm 136:3 Lord of lords Revelation 19:16

10 Holy One Isaiah 12:6 Holy One Acts 2:27

11 Lawgiver Isaiah 33:22 Testator of the First Testament (the Law) Hebrews 9:14–17

12 Judge Isaiah 33:22 Judge Micah 5:1; Acts 10:42

13 First and Last Isaiah 41:4; 44:6; 48:12 Alpha and Omega, Beginning and Ending, First and Last Revelation 1:8; 22:13

14 Only Savior Isaiah 43:11; 45:21; 60:16 Savior Titus 2:13; 3:6

15 Giver of Spiritual Water Isaiah 44:3; 55:1 Giver of Living Water John 4:10–14; 7:38–39

16 King of Israel Isaiah 44:6 King of Israel, King of kings John 1:49; Revelation 19:16

17 Only Creator Isaiah 44:24; 45:8; 48:13 Creator of everything John 1:3; Colossians 1:16

18 Only Just God Isaiah 45:21 Just One Acts 7:52

19 Redeemer Isaiah 54:5; 60:16 Redeemer Galatians 3:13; Revelation 5:9

Table 5: YAHUSHA BEN YOSEF is YAHUWAH (II)

Name YAHUSHA BEN YOSEF is our: Scripture

1 YAHUWAH-Jireh (provider) Provider (of the sacrifice) Hebrews 10:10–12

2 YAHUWAH-Rapha (healer) Healer James 5:14–15

3 YAHUWAH-Nissi (banner, victory) Victory I Corinthians 15:57

4 YAHUWAH-M’kaddesh (sanctifier) Sanctifier Ephesians 5:26

5 YAHUWAH-shalom (peace) Peace John 14:27

6 YAHUWAH-Sabaoth (Lord of hosts) Lord of Hosts James 5:4–7

7 YAHUWAH-Elyon (most high) Most High Luke 1:32, 76, 78

8 YAHUWAH-raah (shepherd) Shepherd John 10:11

9 YAHUWAH-hoseenu (maker) Maker John 1:3

10 YAHUWAH-tsidkenu Righteousness I Corinthians 1:30

11 YAHUWAH-Shammah (present) Ever Present One Matthew 28:20

The above lists are not exhaustive, but they are more than adequate to prove that YAHUSHA BEN YOSEF is YAHUWAH. There is only one YAHUWAH (Deuteronomy 6:4), so this means YAHUSHA BEN YOSEF is the one God of the Old Testament.

The Jews Understood That YAHUSHA BEN YOSEF Claimed to be God

The Jews did not understand how God could come in the flesh. They did not understand YAHUSHA BEN YOSEF on one occasion when He told them He was the Father (John 8:19–27). However, on many other occasions, they did understand His claim to be God. Once when YAHUSHA BEN YOSEF healed a man on the Sabbath and credited the work to His Father, the Jews sought to kill Him — not only because He had broken the Sabbath but because He said God was His Father, making Himself equal with God (John 5:17–18). Another time YAHUSHA BEN YOSEF said Abraham rejoiced to see His day. When the Jews asked how this could be, YAHUSHA BEN YOSEF replied, “Before Abraham was, I am.” The Jews immediately recognized that He claimed to be I AM — the name by which YAHUWAH had identified Himself in Exodus 3:14 — so they took up stones to kill Him for blasphemy (John 8:56–59).

When YAHUSHA BEN YOSEF said, “I and my Father are one,” the Jews sought to stone him for blasphemy because He is a man-made Himself God the Father (John 10:30–33). They sought to kill Him when He said the Father was in Him, again because He was claiming to be the Father (John 10:38–39).

When YAHUSHA BEN YOSEF forgave a palsied man of His sins, the Jews thought He had blasphemed because they knew that only God could forgive sin (Isaiah 43:25). YAHUSHA BEN YOSEF, knowing their thoughts, healed the man; thereby showing His divine power and proving His deity (Luke 5:20–26). The Jews were right in believing that there was one God, in believing that only God could forgive sin, and an understanding that YAHUSHA BEN YOSEF claimed to be the one God (the Father and YAHUWAH). They were wrong only because they refused to believe YAHUSHA BEN YOSEF’ claim.

It is amazing that some people today not only reject the Lord’s assertion of His true identity but even fail to realize what He did assert. Even the Jewish opponents of YAHUSHA BEN YOSEF realized that YAHUSHA BEN YOSEF claimed to be God, the Father, and YAHUWAH, but some today cannot see what the Scriptures so plainly declare.

YAHUSHA BEN YOSEF is the One on the Throne

There is one throne in heaven and One who sits upon it. John described this in Revelation 4:2: “And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.” Without doubt this One is God because the twenty-four elders around the throne address Him as “Holy, holy, holy, Lord God Almighty, which was, and is, and is to come” (Revelation 4:8). When we compare this to Revelation 1:5–18, we discover a remarkable similarity in the description of YAHUSHA BEN YOSEF and the One sitting on the throne. “I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty” (Revelation 1:8). Verses 5–7 make clear that YAHUSHA BEN YOSEF is the One speaking in verse 8. Moreover, YAHUSHA BEN YOSEF is clearly the subject of Revelation 1:11–18. In verse 11, YAHUSHA BEN YOSEF identified Himself as the Alpha and Omega, the first and the last. In verses 17–18 YAHUSHA BEN YOSEF said, “I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive forevermore, Amen; and have the keys of the bell and of death.” From the first chapter of Revelation, therefore, we find that YAHUSHA BEN YOSEF is the Lord, the Almighty, and the One who is was and is to come. Since the same descriptive terms and titles apply to YAHUSHA BEN YOSEF and to the One sitting on the throne, it is apparent that the One on the throne is none other than YAHUSHA BEN YOSEF Christ.

There is additional support for this conclusion. Revelation 4:11 tells us the One on the throne is the Creator, and we know YAHUSHA BEN YOSEF is the Creator (John 1:3; Colossians 1:16). Furthermore, the One on the throne is worthy to receive glory, honor, and power (Revelation 4:11); we read that the Lamb that was slain (YAHUSHA BEN YOSEF) is worthy to receive power, riches, wisdom, strength, honor, glory, and blessing (Revelation 5:12). Revelation 20:11–12 tells us the One on the throne is the Judge, and we know YAHUSHA BEN YOSEF is the Judge of all (John 5:22, 27; Romans 2:16; 14:10–11). We conclude that YAHUSHA BEN YOSEF must be the One on the throne in Revelation 4.

Revelation 22:3–4 speaks of the throne of God and of the Lamb. These verses speak of one throne, one face, and one name. Therefore, God and the Lamb must be one Being who has one face and one name and who sits on one throne. The only person who is both God and the Lamb is YAHUSHA BEN YOSEF Christ. In short, the Book of Revelation tells us that when we get to heaven we will see YAHUSHA BEN YOSEF alone on the throne. YAHUSHA BEN YOSEF is the only visible manifestation of God we will ever see in heaven.

The Revelation of YAHUSHA BEN YOSEF Christ

The Book of Revelation contains many other powerful statements concerning the deity of YAHUSHA BEN YOSEF. God’s purpose in having John to write the book was to reveal or unveil YAHUSHA BEN YOSEF Christ, not merely to reveal future events. In fact, all of John’s writings strongly emphasize the oneness of God, the deity of Christ, and the dual nature of Christ. John wrote the Gospel of John so that we would believe that YAHUSHA BEN YOSEF is the Christ, the Son of God (John 20:31). Accepting YAHUSHA BEN YOSEF as the Son of God means accepting Him as God because the title “Son of God” simply means God manifested in the flesh. John identified YAHUSHA BEN YOSEF as God, the Word, the Father, and YAHUWAH (the I am). All of John’s writings elevate the deity of YAHUSHA BEN YOSEF; the Book of Revelation is no exception.

Revelation 1:1 tells us the book is the revelation of YAHUSHA BEN YOSEF Christ. The Greek for revelation is apokalupsis, from which we get the word apocalypse. It literally means an unveiling or an uncovering. Certainly, the book is a prophecy of things to come, but one of the main reasons for this prophecy is to reveal Christ — to show who He really is. The serious Bible student should seek to understand the predictions in the book; but, more importantly, he should seek to understand the reason for these predictions. He should seek to understand the revealing of YAHUSHA BEN YOSEF Christ in these future events.

The Book of Revelation presents YAHUSHA BEN YOSEF both in His humanity and in His deity. He is the Lamb slain for our sins but He is also the Almighty God on the throne. Below is a list of some of the ways in which the book presents Christ.

Table 6: YAHUSHA BEN YOSEF in the Book of Revelation

Title Comment Scripture in Revelation

1 Faithful Witness Prophet and apostle 1:5

2 Firstbegotten of the dead 1:5

3 Prince of kings 1:5

4 Alpha and Omega 1:8, 11; 21:6; 22:13

5 Beginning and Ending 1:8; 21:6;

6 One which is, was, is to come 1:8; 4:8

7 The Almighty 1:8; 4:8

8 Son of man Same as Ancient of Days in Daniel 7:9 1:13

9 First and last 1:17; 22:13

10 He that liveth, was death, is alive forevermore 1:18

11 Possessor of the seven Spirits 3:1; 5:6

12 One on the throne 4:2

13 God 4:8; 21:7

14 Creator 4:11

15 Lion of the tribe of Judah Humanity 5:5

16 The root of David David’s creator 5:5; 22:16

17 Lamb Sacrifice for sin 5:6

18 Redeemer 5:9

19 Faithful 19:11

20 True 19:11

21 The Word of God 19:13

22 King of kings 19:16

23 Lord of lords 19:16

24 Offspring of David Humanity 22:16

25 Bright and morning star 22:16

Each of these titles and roles is a beautiful revelation of YAHUSHA BEN YOSEF. Together, they present a portrait of One who came in flesh, died, and rose again but also One who is the everlasting Lord God Almighty.

The last chapter of Revelation describes God and the Lamb in the singular (Revelation 22:3–4) and identifies the Lord God of the holy prophets as YAHUSHA BEN YOSEF (Revelation 22:6, 16). These references tell us that YAHUSHA BEN YOSEF is the God of eternity and that He will appear with His glorified human body (the Lamb) throughout eternity. God’s glory will be the light for the New Jerusalem as it shines through the glorified body of YAHUSHA BEN YOSEF (Revelation 21:23). These closing chapters of the Book of Revelation describes how God will reveal (unveil) Himself in all His glory to everyone forever. They tell us that YAHUSHA BEN YOSEF is the everlasting God and that YAHUSHA BEN YOSEF will reveal Himself as God throughout eternity. Therefore, the book is indeed the revelation of YAHUSHA BEN YOSEF Christ.

YAHUSHA BEN YOSEF Has All the Attributes and Prerogatives of God

If any more proof is needed to demonstrate that YAHUSHA BEN YOSEF is God, we can compare the attributes of YAHUSHA BEN YOSEF with the attributes of God. In doing so we find that YAHUSHA BEN YOSEF possesses all the attributes and prerogatives of God, particularly those that can belong only to God. In His humanity, YAHUSHA BEN YOSEF is visible, confined to a physical body, weak, imperfect in power, and so on. In His divine nature, however, YAHUSHA BEN YOSEF is a Spirit; for Romans 8:9 speaks of the Spirit of Christ. In His divinity, YAHUSHA BEN YOSEF was and is omnipresent. For example, in John 3:13 YAHUSHA BEN YOSEF referred to “the Son of man which is in heaven” even though He was still on earth. His omnipresence explains why He could say in the present tense while on earth, “Where two or three are gathered together in my name, there am I in the midst of them” (Matthew 18:20). In other words, while the fulness of God’s character was located in the human body of YAHUSHA BEN YOSEF, the omnipresent Spirit of YAHUSHA BEN YOSEF could not be so confined. While YAHUSHA BEN YOSEF walked this earth as a man, His Spirit was still everywhere at the same time.

YAHUSHA BEN YOSEF is also omniscient; for He could read thoughts (Mark 2:6–12). He knew Nathanael before He met him (John 1:47–50). He knows all things (John 21:17), and all wisdom and knowledge are hidden in Him (Colossians 2:3).

YAHUSHA BEN YOSEF is omnipotent; He has all power, is the head of all principality and power, and is the Almighty (Matthew 28:18; Colossians 2:10; Revelation 1:8).

YAHUSHA BEN YOSEF is immutable and unchanging (Hebrews 13:8). He is also eternal and immortal (Hebrews 1:8–12; Revelation 1:8, 18).

Only God should receive worship (Exodus 20:1–5; 34:14), yet YAHUSHA BEN YOSEF received worship on many occasions and will receive worship from all creation (Luke 24:52; Philippians 2:10; Hebrews 1:6). Only God can forgive sin (Isaiah 43:25), yet YAHUSHA BEN YOSEF has the power to forgive sin (Mark 2:5). God receives the spirits of men (Ecclesiastes 12:7), yet YAHUSHA BEN YOSEF received the spirit of Stephen (Acts 7:59). God is the preparer of heaven (Hebrews 11:10), yet YAHUSHA BEN YOSEF is the preparer of heaven (John 14:3). Therefore, we find that YAHUSHA BEN YOSEF has all the attributes and prerogatives that belong to God alone.

Moreover, YAHUSHA BEN YOSEF displays all the other characteristics God has. For example, while on earth YAHUSHA BEN YOSEF displayed godly emotions such as joy, compassion, and sorrow (Luke 10:21; Mark 6:34; John 11:35). The Bible also testifies that He has the moral attributes of God. Below is a list of some moral attributes of YAHUSHA BEN YOSEF which correspond to those of God.

Table 7: YAHUSHA BEN YOSEF Has the Moral Nature of God

1 love Ephesians 5:25

2 light John 1:3–9

3 holiness Luke 1:35

4 mercy Hebrews 2:17

5 gentleness II Corinthians 10:1

6 righteousness II Timothy 4:8

7 goodness Matthew 19:16

8 perfection Ephesians 4:13

9 justice Acts 3:14

10 faithfulness Revelation 19:11

11 truth John 14:6

12 grace John 1:16–17

Conclusion

YAHUSHA BEN YOSEF is everything that the Bible describes God to be. He has all the attributes, prerogatives, and characteristics of God Himself. To put it simply, everything that God is YAHUSHA BEN YOSEF is. YAHUSHA BEN YOSEF is the one, God. As you can see from the text above Allah is a title and not a name and every 99 names of his refers to the life of YHUH.

We all need to come to notice that we need to obey the law and come back to the way. The Old Testament is the law, we have to obey it. The New Testament is more prophecy to come and of which that was fulfilled and we have to live it as a lifestyle. It is not a choice to know your HEAVENLY FATHER, IT IS A MUST.

Now please be assured this is purely based on names and titles and this should not at all identify the behaviors of religious people involved in sin. THIS DOES NOT PROMOTE ISLAM AND ONLY SHOWS HOW WE HAVE BEEN DECEIVED TO PRAISE IDOLS AND PAGANS….

WE ALL NEED TO RECOGNIZE THE TRUE GOD AND SHOULD OBEY ALL HIS LAWS ESPECIALLY HIS SET HOLIDAYS IN LEVITICUS 23 AND NOT OF THE worlds…

WELCOME TO THE NEW WORLD ORDER IN WHICH YHUH WILL TAKE OVER AND SET UP THE SEVENTH DAY, THE ONE THOUSAND YEARS OF HIS REIGN, THE MILLENIUM, ETC.

1Timothy 3:16

American Standard Version (ASV)

16 And without controversy great is the mystery of godliness; He who was manifested in the flesh, Justified in the spirit, Seen of angels, Preached among the nations, Believed on in the world, Received up in glory.

WITH THAT BEEN SAID — ALL THAT IS ON THE HEBREW

UTHIXO MSINDISI IS XHOSA ZULU, BANTU

NZAMBE MOBIKISI IS LINGALA, CONGO

OLURUN OLUGBALA IS YORUBA, NIGERIA

IN MATTHEW 1 VERSE 23 THE NAME IS IMMANUEL AND IT MEANS GOD IS WITH US…

IMMANUEL THE SAVIOR

UIMMANU MSINDISI IS THE NAME THAT I PREFER BECAUSE IT IS PURE AFRICAN AND WE ARE THE BANTU

ISRAEL IS BANTU AFRICA AND THAT IS THE HIDDEN TRUTH OF ALL

THE TRUE ONE AND ONLY

Written by POETIC COLORS

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