I am thankful that this issue has been raised between the brethren that clarity might prevail.  There is no question that the publishing of the Eth Cepher has opened a new battlefield in the heavens.  Apparently, someone is greatly upset with the work, and more importantly, greatly upset with …well, let’s see.  I think it is the notion of the divinity of MASHIACH. 

Our change from the first edition was predicated on a comparative review of the Aramaic Peshitta (circa 164 A.D.), which predates the Stephanus Textus Receptus by nearly 1400 years, and which comports with the concept of cosubstantiation (not trinitarianism) expressed in the gospels. This is actually in agreement with English versions whose translations were restricted under the ineffable name doctrine.

We begin here:

Yahuchanon (John) 1:1-3; 14
In the beginning was the Word, and the Word was with את eth ELOHIYM, and the Word was ELOHIYM. 2 The same was in the beginning with את eth ELOHIYM. 3 All things were made by him; and without him was not anything made that was made. . . . 14 And the Word was made flesh, and tabernacled among us, (and we beheld his glory, the glory as of the yachiyd of the Father,) full of grace and truth.

Let us reverse engineer this if you will. To understand the nature of the Word here, we see it written that the Word was made flesh. This means that the Word has a recognizable persona – i.e., a human body.  It was this human body which was seen (beheld), and the glory thereof. 

From here, we see the bald assertion that the Word was with ELOHIYM, and the Word was ELOHIYM. The Word was with ELOHIYM in the beginning. 

Now, you either believe this or you don’t.  There is a substantial body of evidence within the four walls of Scripture which testify to this same truth, as we will discuss here. The fundamental assertion, however is that the Word was ELOHIYM, and the very same Word was made flesh and tabernacled among us.

One thing that has come to alarm me over the rise of social media in this last decade, is the willingness of people – particularly in the spiritual world – to spiritually murder someone else if there is even the slightest of disagreement.  We have experienced great vile directed toward us over a single word out of the 1.8 million contained in the Eth Cepher, or whether our restoration correctly reflects the interpretation of a particular passage and so on. 

We have been broadly condemned, for instance, over the following passage:

Philippiym (Philippians) 2:10-11
That at the name of YAHUSHA every knee should bow, of things in heaven, and things in earth, and things under the earth; 11 And that every tongue should confess that YAHUAH is YAHUSHA HAMASHIACH, to the glory of YAH the Father.

Of course, we were not just criticized, but labeled as blasphemers and heretics.  One fellow demanded we recall every Eth Cepher, grind them into pulp, and issue a written statement apologizing and denouncing the work.  Having just been in Prague, where Jan Hus was burned to death in Wenceslas Square for preaching a reformed gospel to the Catholics, I can say with certainty that it is good to live in this country where sticks and a stake aren’t so readily available to people with whom you have disagreement. Nonetheless, the spirit of murder is present and obvious among our critics.

Where does this discussion begin?  How about here, in Yesha`yahu (Isaiah):

Yesha`yahu (Isaiah) 45:20-25
Assemble yourselves and come; draw near together, ye that are escaped of the nations: they have no knowledge that set up את eth-the wood of their graven image, and pray to an el that cannot save. 21 Tell ye, and bring them near; yea, let them take counsel together: Who has declared this from ancient time? Who has told it from that time? Have not I YAHUAH? And there is no ELOHIYM else beside me; a just EL and a Saviour; there is none beside me. 22 Look to me, and be ye saved, all the ends of the earth: for I am EL, and there is none else. 23 I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That to me every knee shall bow, every tongue shall swear. 24 Surely, shall one say, in YAHUAH have I righteousness and strength: even to him shall men come; and all that are incensed against him shall be ashamed. 25 In YAHUAH shall all the seed of Yisra’el be justified, and shall glory.

Here, we have the statement that every knee shall bow and every tongue shall swear to YAHUAH.  Now, is that true, or isn’t it? 

Consider, if you will, the words found in the Cepher Romaiym:

Romaiym (Romans) 14:4-13
Who are you that judge another man's servant? To his own master he stands or falls. Yea, he shall be held up: for YAHUAH is able to make him stand. 5 One man esteems one day above another: another esteems every day alike. Let every man be fully persuaded in his own mind. 6 He that regards the day, regards it to YAHUAH; and he that regards not the day, to YAHUAH he does not regard it. He that eats, eats to YAHUAH, for he gives YAHUAH thanks; and he that eats not, to YAHUAH he eats not, and gives YAHUAH thanks. 7 For none of us lives to himself, and no man dies to himself. 8 For whether we live, we live to YAHUAH; and whether we die, we die to YAHUAH: whether we live therefore, or die, we are YAHUAH’S. 9 For to this end HAMASHIACH both died, and rose, and revived, that he might be YAHUAH both of the dead and living. 10 But why do you judge your brother? Or why do you set at nought your brother? For we shall all stand before the judgment seat of HAMASHIACH. 11 For it is written, As I live, says YAHUAH, every knee shall bow to me, and every tongue shall confess to YAHUAH. 12 So then everyone of us shall give account of himself to YAHUAH. 13 Let us not therefore judge one another anymore: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way.  

So, here we have the claim in a letter of Paul (a Cepher Sha’ul) that HAMASHIACH died, rose, and revived that he might be YAHUAH.  Using symbolic logic, the obvious equation is that HAMASHIACH=YAHUAH. Nonetheless, we have a restatement of the proposition first given in Yesha`yahu 45, that As I live, says YAHUAH, every knee shall bow to me, and every tongue shall confess to YAHUAH.

Now let’s take a look at the verse in question here, first in the Greek:

9  διο και ο θεος αυτον υπερυψωσεν και εχαρισατο αυτω Aτο ονομα το υπερ παν ονομα

9 Therefore, YAHUAH has highly exalted him, and graciously given to him the name which is above every name.

10  ινα εν τω ονοματι ιησου παν γονυ καμψη επουρανιων και επιγειων και καταχθονιων

10 In order that in the name of Iesus every knee should bow, those in heaven and those on earth

Php 2:11  και (and)  πασα (every)  γλωσσα (language/tongue)  εξομολογησηται (shall confess)  οτι (as concerning that)  κυριος (having power and authority)  ιησους (Iesous) χριστος (the anointed messiah)  εις (to) δοξαν (glory) θεου (Theos) πατρος (father)

11 And every tongue shall confess as concerning that power and authority Iesous the anointed messiah to give glory YAHUAH father.

Let’s take a look at the NIV now and see how it registers these verses:

9 Therefore God exalted him to the highest place and gave him the name that is above every name, 10 that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, [does not appear at all in the Greek] 11 and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father.

However, the key to this verse has to do with the arrangement of the following three Greek words: κυριος ιησους χριστος (kurios Iesous Christos).  While some are quick to conclude that Kurios must immediately be translated as “Lord” or its equivalent (in the Hebrew, ba`al), Thayers does not give us such an immediate lurch.  Instead we see in the first instance that kurious means having power or authority, or being the possessor and disposer of a thing, such as the owner.  

Now, let’s consider the Eth Cepher:

Philippiym (Philippians) 2:9-11
Wherefore YAHUAH also has highly exalted him, and given him a name which is above every name: 10 That at the name of YAHUSHA every knee should bow, of things in heaven, and things in earth, and things under the earth; 11 And that every tongue should confess that YAHUAH is YAHUSHA HAMASHIACH, to the glory of YAH the Father.

In both Yesha`yahu (Isaiah) and in Romaiym (Romans) we have two witnesses telling us that to YAHUAH, every knee shall bow and every tongue shall confess.  So, what is the power and authority given to YAHUSHA? What is he in possession of like an owner?  And the answer is the name YAHUAH. 

Is there further evidence of this? 

Yahuchanon (John) 19:18-22
Where they crucified him, and two other with him, on either side one, and YAHUSHA in the midst.19 And Pilate wrote a title, and put it on the cross. And the writing was,

YAHUSHA THE NETSERIY AND THE KING OF THE YAHUDIYM.

יהושע

הנצרי

ומלך

היהודים

YAHUSHA HANETSERIY V’MELEK H’YAHUDIYM

20 This title was then read by many of the Yahudiym: for the place where YAHUSHA was crucified was nigh to the city: and it was written in Ivriyt, and Yavaniy, and Latin. 21 Then the chief priests of the Yahudiym said to Pilate, Write not, And King of the Yahudiym; but that he said, I am King of the Yahudiym. 22 Pilate answered, What I have written I have written.

We see in this passage that the title was written in three languages: Ivriyt (Hebrew), Yavaniy (Greek) and Latin.  Notice please that it was not written in Aramaic (i.e., Syrian).  Each language has an acronym associate with it.  For instance:

Latin: INRI

IESUS NAZARENVS REX IVDAEORVM

Greek: INBI

Iesous Nazoraios Basileus Ioudaios

Hebrew: YHVH

YAHUSHA HANETSERIY V’MELEK H’YAHUDIYM

Therefore, there are more than two witnesses to our conclusion regarding this statement, which reconciles Yesha`yahu and Romayim to the ultimate conclusion in Philippiym.  We also take the position that such a translation is consistent with all other teaching in the gospels and the letters of the called out assemblies at the time. It stays.