Symbos in religion

For the balance of this study, let us take a look at the most grievously misused of these religious symbols, the Cross, the so-called ‘Star of David,’ and the Fish symbol.

The Cross: Symbol of the Sun-god Tammuz

Christian churches have some form of visible image which the masses are expected to reverence (or to serve). 

For example, most Greek Orthodox churches have various icons and paintings posted all about the walls.  And, in addition to paintings and icons, most Catholic churches have statuettes and figurines of various ‘saints’ (and sometimes even of animals, gargoyles, and even demons).  Even the majority of the Protestant churches normally have at least one cross prominently displayed before the people.

As we research the cross, we find that not only is this image not commanded, but that it also serves as the sign of the sun-god Tammuz.  This is easily verified by the works of numerous scholars on this subject, or can be verified by entering the words “cross” and “Tammuz” into any good Internet search engine (e.g. www.google.com).

Amazingly, Christian scholars who know that the cross is the sign of the sun-god Tammuz still argue in favor of using the cross as a symbol of faith in the Messiah, saying that it reminds them of the Messiah’s sacrifice.  This, however, is like honoring Doctor Martin Luther King or Abraham Lincoln by putting a portrait of the weapons that killed them up on the wall.

YHWH forbids us from reverencing any religious icon that He Himself did not command us to make, which certainly describes the cross.  Since the cross is the symbol of the false Roman sun-god, why bring it into our assemblies? 

Should we bring the sign of a Roman sun-god into our assemblies, just because the Romans tried to put the Messiah to death on one?  Once again, it is like honoring a murder weapon.

YHWH even prophesied through Ezekiel that the House of Israel (or Ephraim) would not only serve false images, but that they would also revere the sun-god Tammuz.  This is the very thing that most of our lost brethren do.

Yehezqel (Ezekiel) 8:6-12

6 Furthermore He said to me, "Son of man, do you see what they are doing, the great abominations that the House of Israel commits here, to make Me go far away from My sanctuary? Now turn again, you will see greater abominations."

7 So He brought me to the door of the court; and when I looked, there was a hole in the wall.

8 Then He said to me, "Son of man, dig into the wall"; and when I dug into the wall, there was a door.

9 And He said to me, "Go in, and see the wicked abominations which they are doing there."

10 So I went in and saw, and there — every sort of creeping thing, abominable beasts, and all the idols of the House of Israel, portrayed all around on the walls.

Verse 10 tells us that there are images of every sort in the sanctuaries of the House of Israel (i.e., in the Christian churches), with idols portrayed all around the walls.  This is a fairly accurate description of the inside of most Greek Orthodox and Catholic churches (which are still the two most prevalent forms of Christianity). 

The problem is that the idols and images that are inside of these churches are the very same kinds of idols that all forms of paganism require, to open the door for demons.

All forms of demon-worship depend upon idols of one form or another.  This is because when one serves (or reverences) the idol, it takes one’s internal focus off of YHWH, and puts it on the idol.  And, while most Christians scoff at the idea they are actually worshipping idols by having icons and symbols in their places of worship, YHWH tells us that the spiritual reason they continue to worship these idols is because they do not believe that YHWH ‘sees’ them.

11 And there stood before them seventy men of the elders of the House of Israel, and in their midst stood Jaazaniah the son of Shaphan. Each man had a censer in his hand, and a thick cloud of incense went up.

12 Then He said to me, "Son of man, have you seen what the elders of the House of Israel do in the dark, every man in the room of his idols? For they say, 'YHWH does not see us, YHWH has forsaken the land.'"

When we examine any form of rebellion honestly, it is typically due to the rebellious one’s lack of belief.  Not believing that YHWH is able to ‘see’ everything, they believe that YHWH does not ‘see’ the sin committed. 

If the rebel understood the extent of YHWH’s sovereignty, he would understand that YHWH indeed ‘sees’ all; and then he would fear, and not sin.

20 And Moshe said to the people, "Do not fear; for Elohim has come to test you, and that His fear may be before you, so that you may not sin."       [Exodus 20:20]

Weeping for Tammuz

Then, in verses 13 and 14, YHWH speaks to yet greater abominations than even the worship of the idols, icons, statuettes and figurines. 

Through His servant Ezekiel, YHWH tells us that the women of the House of Israel weep for Tammuz, the Chaldean sun-god.

13 And He said to me, "Turn again, and you will see greater abominations that they are doing."

14 So He brought me to the door of the north gate of YHWH’s house; and to my dismay, women were sitting there weeping for Tammuz.

How ironic it should be that the sign of Tammuz is the cross; and that the cross should be prominently displayed in most houses of worship within the House of Ephraim.

However, the sun-worship in the shrines of the House of Israel does not stop with the cross.  There are also Easter Sunrise services, as well as numerous other abominations which Ezekiel tells us of.

15 Then He said to me, "Have you seen this, O son of man? Turn again.  You will see greater abominations than these."

16 So He brought me into the inner court of YHWH’s house; and there, at the door of the temple of YHWH, between the porch and the altar, were about twenty-five men with their backs toward the temple of YHWH and their faces toward the east, and they were worshiping the sun toward the east.

Numerous scholars record the early Church practice of praying facing east to the sun at sunrise (even when Jerusalem lay in some other direction).  For example, Clement of Alexandria (150-210 CE) records this practice, as does Origen.  It was the year 258 when Cyprian, who served as the Bishop of Carthage, exhorted Christians to pray to the East at sunrise. 

Easter Sunrise services today are merely an extension of that.  And, as we detail in the Nazarene Israel study, the shift in the days of worship (from the Sabbath to the ‘sun’ day) serves (or reverences) the sun, rather than serving (or reverencing) the Creator. 

In addition, Christianity has also incorporated numerous other sun-worship services which are not commanded anywhere in Scripture, such as Easter sun-rise services (the first sun-day after the vernal equinox), Christmas (which celebrates the re-birth of the sun four days after the Winter Solstice), and others.

There is much more we could say about the worship of the sun, the cross, and Tammuz, but these are outside of the scope of this introductory work.  However, for those who wish to avoid doing anything wrong, the best advice is simply to avoid any and all religious images in one’s life, as well as avoiding unnecessary imagery as well. 

Anything that takes one’s attention away from YHWH is a thing that does not serve: and if it does not serve YHWH, then there is no reward for it; so why have it in your life?

The Magen David: Star of Remphan

The House of Ephraim is not the only one who is guilty of profaning his places of worship with pagan symbols.

Proponents of the so-called Magen David (‘Shield of David’) argue that the Jews have used the Magen David as an image of their faith since before Yeshua’s time, and that this therefore makes it a perfectly valid image to use in today’s times. 

The problem with this argument is that an image is not made clean, simply because it is ancient. 

If an image was clean, simply because it was ancient, then one would also have to accept the use of the golden calves as a valid image, since they were in use in Jeroboam’s times.

Melachim Aleph (1^st Kings) 12:28-29

28 Therefore the king asked advice, made two calves of gold, and said to the people, "It is too much for you to go up to Jerusalem.

Here are your elohim, O Israel, which brought you up from the land of Egypt!"

29 And he set up one in Bethel, and the other he put in Dan.

30 Now this thing became a sin, for the people went to worship before the one as far as Dan.

Making an image for ourselves was a sin in Jeroboam’s times, but the golden calf was in use even when the Ten Commandments were handed down

The golden calves were very popular among Israel.  Aharon even said that the golden calf was YHWH; but did that make it a clean, commanded image?

Shemote (Exodus) 32:5

5 So when Aaron saw it, he built an altar before it. And Aaron made a proclamation and said, "Tomorrow is a feast to YHWH!"

People need to be careful not to add or take away from the commandments, lest their names be taken away from the book of life.  The fact that Orthodox Jewish and Christian people have been worshipping images a long time does not make these practices legitimate.

Some argue that the Paleo-Hebrew letter Dalet (ד) is shaped in the form of a triangle, and that if one allegedly doubles the triangular shape of the Paleo-Hebrew Dalet one gets a symbol that looks like the hexagram.  This, of course, does not alter the fact that what one has created is a hexagram, which is the most powerful black magic symbol in all of witchcraft.

Then there is the argument that if one cuts a cross-section of a pomegranate (which was a commanded image in the Tabernacle, e.g. Exodus 28:33), one gets something that sort of looks like a Magen David (although not really).  This, however, does not alter the fact that YHWH does not command us to make any image that looks like a cross-section of a pomegranate, a six-pointed “Shield of David,” or a hexagram.

Forbidden Image: Star of Remphan

Right before he was stoned to death for believing on Yeshua, the Apostle Stephen accused the Pharisees (i.e., the Orthodox Jews) of making an image of the Star of Remphan.

Ma’aseh (Acts) 7:43

43 You also took up the tabernacle of Moloch, and the star of your elohim Remphan (i.e., Kiyyun), images which you made to worship: Therefore I will carry you away beyond Babylon.'

When we look up this word Remphan, we find:

NT:4481 Raiphan or Rhemphan; by incorrect transliteration for a word of Hebrew origin [OT:3594]; Remphan (i.e. Kijun), an Egyptian idol.

When we look up the reference to OT 3594, we get:

OT:3594 Kiyuwn (kee-yoon'); from OT:3559; properly, a statue, i.e. idol; but used (by euphemism) for some heathen deity (perhaps corresponding to Priapus or Baal-peor):

This word can be found on page 475 of the Brown-Driver-Briggs Hebrew Lexicon.  It is basically a reference to Saturn, another forbidden celestial deity.

Since the so-called Magen David is not commanded anywhere in Scripture, and since the Magen David was already in widespread use by the rabbis at the time they returned from Babylon, and since there is no other star that has been historically used by the Jews as a religious symbol, the Magen David is the only likely candidate to be the ‘Star of Remphan’ that Stephen is referring to.

There will be those who will argue in favor of the Magen David no matter what Scripture says.  However, if the Magen David was not the star of Remphan (or Kiyyun) to which our forerunner Stephan was referring, then what other symbol was there which was:

1. Used by the rabbis; and
2. Was in widespread use; and
3. Is not commanded in Scripture?

The Menorah Fish

The argument for the ‘Menorah fish’ as a legitimate icon for worship has the same fatal flaws as the argument for the so-called ‘Star of David’ (i.e., the Star of Remphan).  

Basically the argument for the ‘Menorah fish’ tells us that at some point following Yeshua’s resurrection (whether it was in the second century, or the first), messianic believers began a symbol that incorporates a menorah, a ‘Star of David’ and a fish as a legitimate symbol of their faith in Yeshua.

Those who have been paying attention at all during this study may already be able to spot the fatal flaws in this argument.  No matter how ancient this symbol might be, it violates the Second Commandment against creating religious images for ourselves.

Shemote (Exodus) 20:4

4 "You shall not make for yourself a carved image — any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth….”

While the Torah clearly lists the menorah as an object that is to be found inside of the Tabernacle, it was never commanded to be seen outside of the Tabernacle.  Further, the ‘Star of David’ is not commanded anywhere, and it was the Philistine (Palestinian) deity ‘Dagon’ that was always symbolized by the fish.

OT:1712 Dagown (daw-gohn'); from OT:1709; the fish-god; Dagon, a Philistine deity:

One has to seriously question the mindset that claims to worship an invisible Creator, but yet feels the need to represent itself by some visible object of reverence.  Can this attitude (or this spirit) really be from Elohim?

To make a menorah image for display on the outside of the Temple or Tabernacle is questionable, since the menorah was supposed to dwell inside of the Temple or Tabernacle (and there is no commandment to depict it on the outside of the Set-apart Place). 

So why, then, do some continue to try to teach people to reverence (or honor) visible objects? 

Demonism and witchcraft make heavy use of images.  Many Christians and Jews will tell you that they are not ‘reverencing’ or ‘serving’ or ‘relying’ on the images of the cross, the ‘Star of David,’ the Menorah Fish, or other popular images by looking at them.  They will tell you that they are “just looking” at them, perhaps in order to be reminded of what they stand for.  However, in the language of Scripture, this is to ‘serve’ these images.

As we explain in the Joseph’s Return study, YHWH is an invisible Elohim, and it is important to Him that we not make visible substitutes for Him.  We are only to make those images which He has commanded, and we are only to put them in the locations which He says.

Even if it were legitimate for us to make a carved image of a menorah as an icon of worship (which itself is highly questionable), to blend the menorah with a so-called ‘Star of David’ and the Fish of Dagon would irreparably adulterate (or ‘mix’) it; and such adulterated (or ‘mixed’) worship is absolutely forbidden.

Some of the more obvious problems with the so-called ‘Menorah fish’ as a visible object of reverence are that:

1.       It asks us to reverence something visible (which can never be representative of YHWH).

2.       It asks us to reverence something pagan (as the fish symbol is the symbol of Dagon, and the hexagram is symbolic of Remphan (or Kiyyun).

3.       It is nowhere commanded; and therefore it is an image that men have made for themselves.

Some, not wishing to submit to Scripture, will argue that the apostles first made the ‘Menorah fish.’  However, even if that were true, it would still be wrong for us to use it.

Even if Kepha (Peter), Ya'akov (James), Yochanan (John) and Shaul (Paul) all got together and said, "Hey, you know what?  I think we should make a visible image to identify ourselves," it would still be a wrong image. Why?  Because it would not be a commanded image, but an image that men have made for themselves, which is precisely what the Second Commandment prohibits.

Shemote (Exodus) 20:4

4 "You shall not make for yourself a carved image — any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth….”

The Set-apart Names

1^st Thessalonians 5:21

21 Prove all things.

Hold fast what is good.

The Set-apart Names

The Third Commandment tells us not to take our Creator's name in vain. Let us look at the New King James Version here:

Shemote (Exodus) 20:7

7 "You shall not take the name of The Lord your God in vain, for The Lord will not hold him guiltless who takes His name in vain.”

NKJV

Many Christians know that the commandment not to take His name in vain means, ‘not to swear falsely,’ and ‘not to use His name in an irreverent manner.’ However, since Hebrew does not translate directly to English, is it possible that there is more to it than that?

When we research the word 'vain' (Strong's OT #7722, לשוע), we see that it also implies a prohibition against 'making His name desolate,' or 'allowing it to lay in waste.'

Strong’s OT:7723 shav' (shawv); or shav (shav); from the same as OT:7722 in the sense of desolating; evil (as destructive), literally (ruin) or morally (especially guile); figuratively idolatry (as false, subjective), uselessness (as deceptive, objective; also adverbially, in vain):

What does this say, then? The Third Commandment is not only the commandment against misusing the Divine Name, but it is also the commandment against 'letting His name go to waste,’ or ‘making His name desolate' (from lack of proper use). However, this is precisely what most believers do.

YHWH tells us again and again that He wants His people to know His name, and that He wants them to make His name known in all the earth. For example, Exodus 9:16 tells us:

Shemote (Exodus) 9:16

16 But indeed for this purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth!

In the Tanach (the 'Old' Covenant), we see many examples of ancient Israelites trying to honor the Creator’s commandment to make His name known, by using it in everyday greetings. For example, the NKJV tells us:

Ruth 2:4

4 Now behold, Boaz came from Bethlehem, and said to the reapers, "The LORD be with you!"

And they answered him, "The LORD bless you!"

NKJV

However, there is a problem with the mainstream Western translations such as the NKJV.

When we study the Tanach (the ‘Old’ Covenant) in the original Hebrew, we find that in ancient Israel, the Israelites did not call upon the name of 'The LORD' per se, because the name of our Creator is not actually 'LORD.'

We will talk about what the name of our Creator actually is in a moment, but first let us see that the name ‘LORD’ is actually the name of the ancient Canaanite pagan deity Ba'al.

Strong’s OT:1167 ba`al (bah'-al); from OT:1166; a master; hence, a husband, or (figuratively) owner (often used with another noun in modifications of this latter sense):

KJV - archer, babbler, bird, captain, chief man, confederate, have to do, dreamer, those to whom it is due, furious, those that are given to it, great, hairy, he that hath it, have, horseman, husband, lord, man, married, master, person, sworn, they of.

We talk more about why this information is important in the Nazarene Israel book, starting about page 100 (in the chapter ‘The Final Warnings’).

But if the Creator’s name is not 'LORD,' then what is the Creator’s name? Certainly we must at least know what His name is, if we are to make it known in all the earth.

In Hebrew, the Creator's name is spelled Yod-Hay-Vav-Hay, (or יהוה, remembering that Hebrew reads from right to left). While most mainstream English translations have rendered the pronunciation as 'Jehovah,' the name 'Jehovah' is not technically correct, as there has never been any letter 'J' sound in Hebrew.

However, if יהוה is not properly pronounced as 'Jehovah,' then how is His name properly pronounced?

In Hebrew, the name Judah is pronounced ‘Yehudah’ or ‘Y’hudah’ (יהודה). We should note that this name is spelled very similarly to the Divine Name. When one compares the Divine Name (יהוה) to the name of the tribe of Judah (יהודה), one can see that the main difference between these two names is that the name of the tribe of Judah contains an extra Dalet (or ד), giving Judah's name a 'd' sound that the nameיהוה does not have).

Logically, then, if one subtracts the extra Dalet (ד) from Judah's name, the extra 'd' sound disappears; and then one is left with the likely true pronunciation of the name of our Creator יהוה:

יהודה = Yahudah

יהודה = Yahudah

יהוה = Yahuah

(or 'Yahuwah')

While this derivation is logical, and is easily replicated, there may be those who prefer to pronounce the Divine Name in one of its other traditionally accepted forms, such as Yahuweh, Yahweh, Yahveh, Yahoveh, or some other derivation.

The author takes no issue with the reader's decision in this matter, but only encourages the reader to use the Hebraic form which he feels is most correct.

The reason we encourage a Hebraic pronunciation is that the letters of our Creator’s name are transliterated as Yod, Hay, Vav, and Hay. While this can possibly be anglicized as ‘Jehovah,’ there is no way one can properly pronounce Yod-Hay-Vav-Hay (יהוה) as 'The LORD.'

Indeed, since the Third Commandment is the command not to let our Creator’s name ‘lie desolate,’ and since the word ‘Lord’ is actually the name of the pagan deity Ba’al, to call our Creator ‘LORD’ is actually to call our Creator Ba’al. This transgresses the Third Commandment, in that it uses a false substitute for His name.

Strong’s OT:7723 shav' (shawv); or shav (shav); from the same as OT:7722 in the sense of desolating; evil (as destructive), literally (ruin) or morally (especially guile); figuratively idolatry (as false, subjective), uselessness (as deceptive, objective; also adverbially, in vain):

The Messiah’s Name

In addition to the Third Commandment, Scripture also tells us that there is only one name given under Heaven among men, by which men must be saved.

Ma’aseh (Acts) 4:12

12 Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved."

In the West, the name of our Messiah is commonly rendered as ‘Jesus Christ.’ However, the title ‘Christ’ is not actually a Hebrew term, but is a derivation of the name of ‘Krishna,’ the Hindu god of war.

The Greeks adopted ‘Krishna’ into their pantheon, and then they later used the term ‘Christos’ to refer to the Messiah. However, this is completely incorrect, as the correct term in Hebrew is ‘Mashiach.’ While Mashiach may translate to Messiah, it does not resemble the term ‘Christos’ at all.

Westerners tend to place little emphasis on words and their sounds, believing that a rose (by any other name) smells just as sweet. However, in Hebraic thought, words and their sounds are incredibly important, for it was by words that the Creator called the world into being.

(For more information as to why words and their sounds are so important, please see the chapter “Why the Name, ‘Christians’,” starting on page 159 of Nazarene Israel. Then please see, “Understanding Hebraic Thought,” starting on page 174 of Joseph’s Return.)

It also stands to reason that the name ‘Jesus’ cannot be the Messiah’s actual Hebrew name, as there has never been any letter ‘J’ in the Hebrew language. Therefore, in the Messiah’s actual name cannot be ‘Jesus.’ But what, then, is it?

Many people know that the Messiah’s name is actually the same as that of Joshua, the son of Nun. Joshua’s name (יהושוע) was originally pronounced as ‘Yehoshua’ in the Hebrew. However, the historical, archaeological and Scriptural evidence all indicate that our Messiah was actually called by the popular short-form of this name in the first century. That short form was pronounced 'Yeshua' ("Yeh-Shoo-ah"); and the way this specific short-form ('Yeshua') was finally reached is as follows.

Joshua the son of Nun was originally named ‘Hosea,’ (Numbers 13:8, 16), which means ‘Salvation.’ Moses the Prophet then called Hoshea ‘Yah-Hoshea’ (Yehoshua, or Joshua), which means ‘Yahuah shall save (His people).’ To be technically correct, it also translates perfectly to "The Salvation of YHWH" or "YHWH saves."

In the Tanach (or the 'Old' Covenant), Yehoshua’s name is spelled twice in its full six-letter form, Yod-Hay-Vav-Shin-Vav-Ayin (יהושוע). When spelled out in this full six letter form, this name is properly pronounced 'Yehoshua' (or some say Yahushua).

However, since Hebrews treasure economy of effort, they later abbreviated this six-letter name (Yehoshua) to a shortened five-letter form, Yod-Hay-Vav-Shin-Ayin (יהושע); and this form is used some two hundred times throughout the Tanach.

יהושוע = Yehoshua

יהושוע = Yehoshua

יהושע = Yehoshua

Even though the second Vav (ו) was removed, the pronunciation remained the same, because vowel points simulating the sound of the second Vav (ו) were added to the letter Shin (ש). Thus, יהושוע and יהושע are pronounced exactly the same way: Yehoshua. However, this was only the first of the changes our Messiah's name went through.

The Changes in Babylon

Before the Jews went into captivity in Babylon, they kept the Father's Commandment to make His name known, by using it in everyday greetings and blessings (e.g., Ruth 2:4, above). We should also note that the Levitical Priesthood was commanded in the Torah to bless the children of Israel in יהוה’s name (which required the priesthood to pronounce His name):

Bemidbar (Numbers) 6:27

22 And יהוה spoke to Moses, saying:

23 "Speak to Aaron and his sons, saying, 'This is the way you shall bless the children of Israel. Say to them:

24 "יהוה bless you and keep you;

25 יהוה make His face shine upon you,

And be gracious to you;

26 יהוה lift up His countenance upon you, and give you peace."'

27 "So they shall put My name on the children of Israel, and I will bless them."

Although the priesthood was originally commanded to bless the children of Israel by placing יהוה’s name on them, when the Jews went into captivity in Babylon, the priesthood lineage was lost, and the Jewish rabbinical order arose to take its place. However, rather than continuing the priestly tradition of blessing the children of Israel by placing יהוה’s name upon them, the rabbis instituted a different practice (which actually breaks the Third Commandment). The Babylonians had a tradition that the name of their deity was not to be pronounced. However, because the Jews were greeting each other in יהוה’s name, the Babylonians made fun of the Jews, calling them ‘Yahoos.’

History does not record how it came about, but it seems likely that the Jewish rabbis saw their Babylonian captors as being guilty of breaking the Third Commandment, by taking His name in vain. Therefore, in an effort to keep the Babylonians from taking His name in vain, they instituted the custom that no one should speak יהוה's name aloud, under penalty of death.

The rabbinical order ruled that Jews should speak only the approved rabbinic substitutes for the Divine Name. These approved rabbinic substitutes were 'Adonai' (meaning ‘Master of masters’) and 'HaShem' (meaning 'The Name'). Then, to further keep the Babylonians from blaspheming the Divine Name, the rabbis also altered the name of Yehoshua.

According to Hebraic thought, names beginning in יה ('Yah') or יהו ('Yahu' or 'Yeho') are considered to contain the Divine Name, and in order to keep anyone from blaspheming (or ridiculing) the Divine Name, the rabbis also ruled that any name beginning with יה or יהו (such as יהושע) should have all but the beginning Yod (י) removed. When the name Yehoshua (יהושע) was compressed in this manner (having the הו removed), the second Vav (ו) was simultaneously restored to the spelling. Thus, while the front end was shortened from יהו to י, the back end was restored to שוע (meaning 'saves’).

Due to this elaborate progression of changes, the name 'Joshua' is spelled in various ways throughout the Tanach. Beginning with a six letter form (יהושוע), it then progressed to a shorter five letter form (יהושע), and ultimately ended up being spelled in the shortened four letter form (ישוע) that was commonly used after the Babylonian Exile. Thus, the Messiah's name went from:

יהושוע = Yehoshua

יהושוע = Yehoshua

יהושע = Yehoshua

יהושוע = Yehoshua

ישוע = Yeshua

This shortened four letter form (ישוע) is the one commonly used during the Second Temple Period, as recorded in such post-Babylonian Prophecy books as Zechariah:

Zecharyah (Zechariah) 3:8

8 'Hear, O Joshua (ישוע), the high priest, you and your companions who sit before you, for they are a wondrous sign; For behold, I am bringing forth My servant, the Branch.

This shortened four-letter form is the one commonly used in post-Babylonian-exilic books such as Zechariah and Haggai. Further, the ossuary (burial box) of Ya’akov ben Yosef (or James, the half-brother of our Messiah) records the Messiah’s name in its shortened four-letter form (ישוע).

Since this shortened four-letter form (ישוע) was the one commonly used in Israel during the time in which our Messiah lived, it is only logical that this is the name He was actually called; and in fact, the Peshitta Aramaic Renewed Covenant (New Testament) also records the Messiah’s name in this shortened four-letter form (ישוע).

Insistence on the Form “Yahshua”

In the modern-day effort to restore the pronunciation of our Creator’s name in everyday blessings, some believers (particularly in the Western language groups) have expressed concern over the use of the shortened four-letter form, Yeshua (ישוע). These insist (loudly at times) that the Messiah’s name must be pronounced (precisely) as “Yah-shua,” or else one is blaspheming.

These groups’ thesis is curious, especially considering that the specific pronunciation “Yah-shua” is not found anywhere in Scripture, either in the Hebrew Masoretic Text (Tanach), or in the Peshitta Aramaic (Renewed Covenant). Neither is it found in any historical writing. One wonders why these groups insist upon restoring something that never was.

Their argument goes something like this:

In Hebraic thought, names beginning in Yod-Hay (יה) or Yod-Hay-Vav (יהו) are considered to bear the Divine Name (of יהוה). Therefore, since the Son tells us that He came in His Father's name (John 5:43), these believe that the Son's name must contain the full Yod-Hay (יה) or Yod-Hay-Vav (יהו) combination, in order for it to qualify as the one name given under Heaven among men, by which men might be saved (Acts 4:12).

Another sect of this ‘True Name’ movement insists that the divine name must be spelled and pronounced in its full six-letter form (of Yehoshua, or יהושוע), or else it ‘loses its power.’ The reason this argument does not work is that these persons are using Western logic, which does not always apply in Hebraic grammar.

In Hebrew, while it is considered that any name beginning in Yod-Hay (יה) or Yod-Hay-Vav (יהו) does indeed contain the Father's name (יהוה), the same is true for all names that begin simply with the letter Yod (י). For example, the name Joseph (יוסף) is actually a contraction of Yehoseph (or יהוסף), which means, "יהוה shall add to His people".

Although the full name of Yosef (or Joseph) is never recorded in the Tanach in its full five-letter form (יהוסף), Yosef (יוסף) is still a contraction of Yehoseph (יהוסף). Thus, when Yeshua (ישוע) told us that He came in His Father's name (יהוה), His name did not have to begin with a full Yod-Hay (יה) or Yod-Hay-Vav (יהו) combination, because the simple Yod (י) was enough to indicate that Yeshua had indeed come in His Father's name (if this was even what Yeshua meant, at all).

Add to this the fact that all of the archaeological, historical and Scriptural records indicate that Yeshua was called by the shortened four-letter form (ישוע) that was in common use during the time of His ministry, and it does not make much sense to insist upon a specific pronunciation of ‘Yah-shua’ or “Yahu-shua.’

Therefore, to those who would argue that the name of our Messiah absolutely must be spelled and pronounced “Yah-shua” in English, the author would pose the following question: If the shortened four-letter-name (ישוע) was the name that our Messiah actually went by, then why should we feel the need to call Him anything different?

For those who still have trouble with this concept, please consider the following:

Hebraic thought is essentially Eastern, and therefore it does not always translate directly to the Romance (Roman) languages. However, in English, one might understand how a man with the given name of Richard might be known as Rich to his business associates, and as Rick to his friends. Each of these names (Richard, Rich, and Rick) is his name, though each one carries a slightly different degree of formality.

The Messiah’s name transmuted from its original form of Yehoshua, to Yehoshua (spelled with five letters), and finally ended up as Yeshua. What kind of logic insists that the Messiah be called “Yah-shua,” when this name is never recorded anywhere?

These facts notwithstanding, some may still prefer to Anglicize the name of our Messiah as Yah-shua, (or Yahushua, or some other similar form). The author takes no issue with this practice, but merely encourages the reader to use the Hebraic form which he or she feels most convicted of.

God: Elohim

Beyond restoring the true names of יהוה and ישוע there are other terms that are important to explain.

In English, the term ‘God’ is used to describe our Creator. While this term is almost universally understood and accepted in English, this term is not a Hebrew term. The Hebrews never used the term ‘God,’ but only the term ‘Elohim.’

In Hebrew, the term for ‘God’ is pronounced, “Elohim.” In Hebrew, this is spelled Aleph-Lamed-Hay-Yod-Memsofeet (final-form Mem), or אלהים. There are legitimate variations of this title, including simply “El” (אל).

In Hebrew, the term Elohim (אלהים) means, “The Strong Ones,” or “The Mighty Ones.” In Hebrew, this word is also a plural (as words ending in –ים are generally masculine plurals). One reason this distinction is important is that since the term אלהים is a plural, it applies both to the Father and the Son (and many would also argue, the Spirit of Elohim).