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I come in the name of the Father

Author Stephen Pidgeon - Tuesday, July 19, 2016 at 12:00 AM


The longer discussion among pursuers of the faith concerns this relationship between YAHUSHA and YAHUAH.  Let’s begin with this text:

Yahuchanon (John) 5:43

I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive.

So, the first question is that asked by King Shalomah (Solomon):

Mishlei (Proverbs) 30:4

Who has ascended up into heaven, or descended? Who has gathered the wind in his fists? Who has bound the waters in a garment? Who has established all the ends of the earth? What is His name, and what is His Son's name, if you can tell?

We get one clue from Yeshayahu (Isaiah):

Yeshayahu (Isaiah) 9:6

For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name (shem) shall be called Wonderful, Counselor, The mighty EL, The everlasting Father (ab), The Prince (shar) of Peace (shalom).

This presents a bit of a problem, doesn’t it?  Unto us a child is born, and he shall be called The Everlasting Father.  Wha-a-a-a-a-t?! The child will be called the Everlasting Father?

Yeshayahu (Isaiah) 64: 8

But now, O YAHUAH, you are our Father; we are the clay, and you our potter; and we all are the work of your hand.

Now, we know the name of the Father: YAHUAH.  And we know that YAHUSHA came in his father’s name YAHUAH. Take a look at the spelling:

YAHUAH:      yod (י) heh (ה) vav (ו) heh (ה)

YAHUSHA:    yod (י) heh (ה) vav (ו) shin (ש)  ayin (ע)

Now, let us see if there is any evidence that the child who is born unto us becomes the everlasting father.  The evidence we will use is derived from the actions of Pilate at the time of the crucifixion, when he elects to place a title on YAHUSHA. 

Yahuchanon (John) 19:19-22

And Pilate wrote a title, and put it on the cross. And the writing was, YAHUSHA THE NETSERIY AND KING OF THE YAHUDIYM. 20 This title then read many of the Yahudiym: for the place where YAHUSHA was pierced on a cross was nigh to the city: and it was written in Ivriyt, and Yavaniy, and Latin. 21 Then said the chief priests of the Yahudiym 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.

Let us explore this a bit in the Hebrew.  First, we start with this term NETSERIY (which of course, means from Nazareth).  But see:

Yeshayahu (Isaiah) 11:1

AND there shall come forth a rod out of the stem of Yishay, and a Branch shall grow out of his roots:

Now, the word Branch is in the Hebrew the word netzer (נֵצֶר). So, you can see that in the Hebrew, the word Netzeriy gives us both the man from Nazareth, and also, the BRANCH. 

So, how did this sign look on the cross:

Latin:  Iesvs Nazarenvs Rex Iudaeorvm

(In Catholicism, symbolized by INRI).

Greek: Iésous o Nazóraios o Basileus tón Ioudaión 

(In Orthodoxy, symbolized by INBI).

Hebrew: YAHUSHA (יהושעע) H’Netseriy (הנצרי) V’Malek (ומלך) H’Yahudiym (היהודדים)

(In the Hebrew Roots movement, symbolized by YHVH).

Let’s look again: 


You see, as did the chief priests, that the name given above spelled out the acronym Y (י) H (ה) V (ו) H (ה). 

It looks like the child born unto us took the name of the everlasting father on the cross.

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