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of He who visited Mosheh at the burning thorn bush, but also added the vav to create “shua” as the ending
syllable.

Strong's Hebrew Dictionary 7737 sets forth “shua” as the word shavah. Its usage within the KJV means
to level, i.e. equalize; figuratively, to resemble; by implication, to adjust (i.e. counterbalance, be suitable,
compose, place, yield, etc.): to avail, behave, bring forth, compare, countervail, (be or make) equal, lay,
be, or make, alike, make plain, profit, or reckon.

Therefore, the name YAHUSHUA can be understood as YAH (in the Ivriyt (Hebrew (הי), which is the
shortened name of the Father, HU (in the Ivriyt (וּה), which means “he”, and finally SHUA (in the Ivriyt
(עוּשׁ), which means makes level or equal. Therefore, YAHUSHUA means in this analysis, YAH is He who
makes equal. The term YAH is found in 45 verses in the Tanakh, including Shemoth (Exodus) 15:2
YAH is my strength and song, and he is become my yeshu`ah: he is my EL, and I will prepare him
a habitation; my father's ELOHIYM, and I will exalt him.
Shemoth (Exodus) 15:2

YAHUSHA has a wonderful meaning. Strong’s H3467 declares that עשׁי (yâsha’) is used as a primitive
root, meaning properly: to be open, wide or free, that is, (by implication) to be safe; causatively to free
or succor: to avenge, defend, deliver, help, preserve, rescue, to be safe, to bring or to have salvation, to
save, or to be a Savior, or to get victory. We have elected to publish the name YAHUSHA, in the first
instance because it is the most accurate transliteration of the name given to the Messiah, as he was given
the same name as Husha / Yahusha son of Nun, whom the English world has always called Joshua.
However, the name YAHUSHA means I AM HE who avenges, defends, delivers, helps, preserves, rescues,
saves, brings salvation, your Savior, who brings you to victory.

Another wonderful word we have elected to use in the text is the word yachiyd דיחי which in its use
declares tremendous meaning. In its first use, we find it in Bere’shiyth with the instruction to Avraham,
saying:

And he said, Take now תא eth-your son, your תא eth-yachiyd תא eth-Yitschaq, whom you love, and
get you into the land of Moriyah; and offer him there for a burnt offering upon one of the
mountains which I will tell you of.
Bere’shiyth (Genesis) 22:2

Yitschaq was not the first born, nor the only begotten son of Avraham, but he was nonetheless the
yachiyd. The word yachiyd is not just reserved for describing sons, however, but also daughters. In
Shofetiym 11:34, it is written:
And Yiphtach came to Mitspah unto his house, and, behold, his daughter came out to meet him
with timbrels and with dances: and she was his yachiydah; beside her he had neither son nor
daughter.
Shofetiym (Judges) 11:34

The yachiyd is then better understood as the beloved child, not necessarily the only begotten. Consider
the comments of Shalomah, who said in Mishlei as follows:

For I was my father's son, tender and only yachiyd in the sight of my mother.
Mishlei (Proverbs) 4:3
However, there are three passages which cannot be ignored where the word yachiyd is applicable. It is
these passages which gave rise to our editorial decision to include the word yachiyd in these passages.
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