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Did Miryam name her child Esau?

Author Stephen Pidgeon - Thursday, November 4, 2021 at 12:00 PM

 

This post is a result of a discussion held on during a Sabbath meeting in October, when we had the opportunity to discuss the Ivriyth text minus the Masoretic vowel points to get an idea as to what was really being said.

So we start with the name of Esau. As we know, this is a condemned name:

The burden of the Word of Yahuah to El־Yashar’el by Mal`akiay. I have loved you, says Yahuah. Yet ye say: Wherein have you loved us? Was not Esau Ya`aqov's brother? Says Yahuah: yet I loved Ya`aqov, And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.
Malakiy (Malachi) 1:1-3

As it is written, Ya`aqov have I loved, but Esau have I hated.
Romayim (Romans) 9:13

Let’s take a closer look at his name:

Esav (עֵשָׂו) (Strong's H6215); supposedly pronounced Esav, yet we find it in all the modern bibles as Esau. The word is apparently a form of the passive participle of H6213 [עָשָׂה ʻâsâh] in the original sense of handling; rough (i.e. sensibly felt); Esav, a son of Isaac, including his posterity: i.e., Esau.

Here is the word with the nikkudoth:

עֵשָׂו (eh-sa-v)

However, without the nikkudoth:

עשו (eh-sh-u or eh-su)

When we go back and review the Roman name for the one whom they crucified, we see the name in Latin as IESU.

In Ivriyth, this would appear as:

       יעשו- Imago Esav – in the image of Esau!

So, the question becomes: Did the Romans (in both Greek and Latin) transform the name of he who was crucified to make it into the image of Esau? It appears so. Let’s take a look here at the history of the true name, which is Yahusha.

And Mosheh came and spoke all the words of this song in the ears of the people, he, and Husha the son of Nun.
Devariym (Deuteronomy) 32:44

The reference here is to Husha, the son of Nun, who would later become Joshua (Yahusha), the son of Nun.

Let’s take a look at this name:

Husha (הוֹשֵׁעַ) (Strong’s H1954) is carefully disguised by the Masoretic distortion which places two vowels together (a known no-no) and to do so creates a vowel that does not exist. Here we see heh (ה) vav (ו) shin (ש) ayin (ע). Heh as a consonant, vav as the vowel oo, shin as the sh, ayin as the schwa uh. H-oo-sh-uh.

Yet the Masorites tell us that the heh is H, the vav with the cholam is oh, the shin is shay, and the ayin as uh, and does so by creating the vowel using the tsere (..) to create a vowel that otherwise does not exist in the word! They may claim it is for the convenience of pronunciation, but it is without a shadow of a doubt a corruption of the text.

הושע

We are told that this word is from the root word (יָשַׁע yâshaʻ)(H3467), a verb which means, to be open, wide or free, i.e. (by implication) to be safe; causatively, to free or succor: avenging, defend, deliver or deliverer, help or helper, preserve or preserver, rescue or rescuer, be safe, bring (having) salvation, save or savior, get victory.

Now if we were to refer to this name as the savior (in the form of a definite noun), we might change the yod to a vav – rendering the short form hu (he) then the word becomes the noun meaning he who delivers, helps, preserves, recues, or saves.

Ha’usha or simply Husha:  הושע

Should we write it as H’usha – the deliverer or the savior, then the heh infers a prefix meaning the. What remains are the letters:

ושע – vav (nail), shin (the teeth), ayin (the all-seeing eye): the nail which consumes the all seeing eye.

Compare now with the name Esau:

עשו - ayin (the all-seeing eye),  shin (the teeth), vav (nail): the all-seeing eye which consumes the nail.

The name is exactly the opposite!

Looking a little more closely at the generation of the name Yahusha, let’s see what the Masorites had to say in the book of Bemidbar (Numbers):

      וַיִּקְרָא מֹשֶׁה לְהוֹשֵׁעַ בִּן־נוּן יְהוֹשֻׁעַ׃

The passage reads as follows:

And Mosheh called Husha the son of Nun Yahusha.
Bemidbar (Numbers) 13:16b

In Ivriyth via the nikkudoth, we find: vayiq’ra mosheh l’hoshea bin-nun Y’hoshea. Do you see here that it was never Yahoshua or Yahushua? Y’hoshea was their choice. But it is belied by the underlying Aramaic, which reads Yahusha.

יָהוֹשׁעַ  

You notice that in this denotation, there are no extra vowels or consonants, and the meaning hereof is Yah is the deliverer, helper, rescuer, savior.

Let’s see what Strong’s has to say about it:

Yehowshuwa (!) (יְהוֹשׁוּעַ) (Strong’s H3091) or (יְהוֹשֻׁעַ)Yᵉhôwshuʻa.

Do we see Strong’s reference Y’hoshea as it first appears in Bemidbar 13? Nope, not a peep. And, by the way, the Masoretic text sets out this translation – Y’hoshea in all 177 verses where the name appears: Ex 17:9-10,13-14; Ex 32:17; Ex 33:11; Nu 11:28; Nu 13:16; Nu 27:18,22; Nu 32:28; De 1:38; De 3:28; De 31:3,14,23; Jos 1:1,10,12,16; Jos 2:1,23-24; Jos 3:1,5-7,9-10; Jos 4:1,4-5,8-10,14-15,17,20; Jos 5:2-4,7,9,13-15; Jos 6:2,6,8,10,12,16,22,25-27; Jos 7:2-3,6-7,10,16,19-20,22-25; Jos 8:1,3,9-10,13,15-16,18,23,27-30,35; Jos 9:2-3,6,8,15,22,24,27; Jos 10:1,4,6-9,12,15,18,20-22,24-29,31,33-34,36,38,40-43; Jos 11:6-7,9-10,12-13,15-16,18,21,23; Jos 12:7; Jos 14:6,13; Jos 17:4,14-15,17; Jos 18:3,8-10; Jos 20:1; Jos 21:1; Jos 22:1,6-7; Jos 23:2; Jos 24:1-2,19,21-22,24-29,31; Jg 1:1; Jg 2:6-8,21,23; 1Sa 6:14,18; 1Ki 16:34; 2Ki 23:8; 1Ch 7:27; Hag 1:1,14; Hag 2:2,4; Zec 3:1,8-9; Zec 6:11.

Looks like somebody made something up, doesn’t it? Strong’s goes on to say that the word Yahusha (in its correct translation) is derived from H3068 (יְהֹוָה) and H3467 (יָשַׁע);

Let’s spell that out in a little larger print:

Strong’s tells us that יָהוֹשׁעַ is derived from יְהֹוָה and יָשַׁע.

But I know you, that ye have not the love of Elohiym in you. 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. How can ye believe, which receive honor one of another, and seek not the honor that comes from Elohiym only? Do not think that I will accuse you to the Father: there is one that accuses you, even Mosheh, in whom ye trust. For had ye believed Mosheh, ye would have believed me: for he wrote of me.
              Yochanon (John) 5:42-46

Yahusha is derived from Yahuah and Yesha (to deliver), according to Strong’s, while they fabricate a pronunciation.

Strong’s goes on to tell us to compare it to H1954 (Hoshea – which is understandable, as that was Joshua’s name before Mosheh changed it to Yahusha) and to H3442 (Yeshua):

Yeshuwa (יֵשׁוּעַ) (Strong’s 3442), telling us we can use Yeshuwa “for H3091 [Yahusha], and that it means he will save, and that it is also the name of ten Israelites, and a place in Palestine.

Compare Yeshuwa with Yeshuwah (יְשׁוּעָה) (Strong's H3444) which is the feminine passive participle of H3467 (יָשַׁע yâshaʻ,); meaning something saved, i.e. (abstractly) deliverance; hence, aid, victory, prosperity, health, help(-ing), salvation, save, saving (health), or welfare. Again, even here, we find a Masoretic deception, as the root is yasha, but the opening vowel is changed to obfuscate, from yashu’ah to yeshu’ah.

Do you see that Yeshuwa has no derivative correlation to יְהֹוָה?  Rather it is a feminine application of the root word to deliver (יָשַׁע yâshaʻ,), the same root of Hoshea. We note that the verb yasha is converted to the noun by including a vav (now yahshua) and feminizing the word by adding the heh (yashu’ah).

So, let’s return to the topic.

Esau is not pronounced properly E-saw, but rather ay-shoo (not E-shav). The Romans who are the house of ay-shoo, converted the name of Yahusha, to IESU – imago eshu – in the image of Esau. The Greeks joined the chorus, tying the image of Eshu to the glory of Zeus, introducing I (imago) ezeus – in the image of Zeus.

Eshu

IESU

Iesous

Iesus

Yeshu’a

Would Miryam have been advised by the angel Gavriy’el to name the child Esau?

And in the sixth month the angel Gavriy’el was sent from Elohiym unto a city of Galiyl, named Natsareth, To a virgin espoused to a man whose name was Yoceph, of the house of David; and the virgin's name was Miryam. And the angel came near unto her, and said: Hail, you that are highly favored, Yahuah is with you: blessed are you את among women. And when she saw him, she was troubled at his saying: and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Miryam: for you have found favor with Elohiym. And, behold, you shall conceive in your womb, and bring forth a son and shall call his name Yahusha. He shall be great and shall be called the Son of El Elyon: and Yahuah Elohiym shall give unto him the throne of his father David: And he shall reign over the house of Ya`aqov forever; and of his Kingdom there shall be no end.
Luqas (Luke) 1:26-33

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