Knowing the real Name of YHVH (יהוה) the Most High of Israel.

Sunday, June 10, 2018

KHUN YAHUSHUA

HALLALUYAH HOUSE OF YASHAR'AL; TZION IN THE NAME OF YAHUSHA HA MASHYACH THE RIGHTEOUS BRANCH!

HEAR NOW, O YAHUSHA THE HIGH KHUN=(PRIEST), YOU, AND YOUR FELLOW'S THAT SIT BEFORE YOU: FOR THEY ARE MEN WONDERED AT: FOR, BEHOLD, I WILL BRING FORTH את ETH-MY SERVANT *(THE BRANCH).
ZAKARYAHU=(ZECHARIAH) 3:8

NABU'AH=(PROPHECY) OF THE TWELVE TAUGHT ONE'S ABOVE AS WELL AS YAHUSHA WHOM IN THE CANONISED BIBLE'S IT SAY'S JOSHUA THEN THEY GAVE US THE GREEK LATIN ALTERED NAME OF JESUS SO THAT WE MIGHT NOT MAKE THE CONNECTION BETWEEN THE TWO WHICH MOSES CHANGE HIS NAME FROM HUSHA AS IT WAS BEFORE HE SPIED OUT THE PROMISE LAND TO YAHU-SHA AS HE WOULD LEAD THEM INTO THE PROMISE LAND A SHADOW OF THE PROMISE FOR HA MASHYACH YAHUSHA FOR IT IS WRITTEN THAT THERE IS NOTHING NEW UNDER THE SUN PRAISE BE YAHUAH OUR ALUAHAYNU...

AND HE ORDAINED TWELVE, that they should be with him, and that he might send them forth to preach, And to have power to heal sicknesses, and to cast out devils: And Shim'on he surnamed Kepha; And Ya'aqov the son of Zavdiy, and Yahuchanon the brother of Ya'aqov; and he surnamed them Beney Ragosh, which is, The sons of thunder: And Andrai, and Philip, and Bar Talmai, and Mattithyahu, and Ta'om, and Ya'aqov the son of Cheleph, and Thaddai, and Shim'on the Kena'aniy, And Yahudah Iyshqiryot, which also betrayed him: and they went into a house.
MARQUS=(MARK) 3:14-19

*THE SEVEN RUACHOTH OF YAHUAH TZEVAOT OUR ALUAHYM AND SAVIOUR AND THE CHIEF CORNER STONE YAHUSHA HA'MASHYACH. AMAN.

Thus says YAHUAH TSEVA'OTH; If you will walk in my ways, and if you will guard את eth-my watch, then you shall also judge את eth-my house, and shall also guard את eth-my courts, and I will give you places to walk among these that stand by. Hear now, O YAHUSHA THE HIGH KHUN=(PRIEST), YOU, *AND YOUR FELLOW'S THAT SIT BEFORE YOU: FOR THEY ARE MEN WONDERED AT: FOR, BEHOLD, I WILL BRING FORTH את ETH-MY *SERVANT THE BRANCH. FOR BEHOLD THE STONE THAT I HAVE LAID BEFORE *YAHUSHA; UPON *(ONE STONE) SHALL BE *(SEVEN EYES:) behold, I will engrave the graving thereof, says YAHUAH TSEVA'OTH, AND I WILL REMOVE את eth-the INIQUITY OF THAT LAND IN ONE DAY. In that day, says YAHUAH TSEVA'OTH, shall ye call every man his neighbour under the vine and under the fig tree.
ZAKARYAHU=(ZECHARIAH) 3:7-10

AND OUT OF THE THRONE PROCEEDED LIGHTNINGS AND THUNDERINGS AND VOICES: AND THERE WERE *SEVEN MENOROTH OF FIRE BURNING BEFORE THE THRONE, WHICH ARE THE *(SEVEN RUACHOTH of YAHUAH).
CHIZAYON=(REVELATION) 4:5

And one of the elders said unto me, Weep not: behold, the Lion of the tribe of Yahudah, the Root of David, has prevailed to open the cepher, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four living creatures, and in the midst of the elders, STOOD A *LAMB=(YAHUSHA) AS IT HAD BEEN SLAIN, HAVING *(SEVEN HORNS) and *(SEVEN EYES), WHICH ARE THE *(SEVEN RUACHOTH) OF YAHUAH SENT FORTH INTO ALL THE EARTH.
CHIZAYON=(REVELATION) 5:5-6

NABUAH=(PROPHECY) OF THE ABOVE MENTIONED CONFIRMATION'S OF YAHUAH'S ELECT STONE AND LAMB THE RIGHTEOUS BRANCH OF PROMISE...

I will praise you: for you have heard me, and are become my yashu'ah=(Salvation). THE STONE WHICH THE BUILDER'S REFUSED IS BECOME THE *(HEAD STONE) OF THE CORNER. THIS IS YAHUAH'S DOING; IT IS MARVELLOUS IN OUR EYES.
TAHALLYIM=(PSALMS) 118:21-23

Behold, the days come, says YAHUAH, that I will raise unto DAVID A *(RIGHTEOUS BRANCH), and a MALAK=(KING) shall REIGN and PROSPER, and shall EXECUTE JUDGMENT and JUSTICE in the EARTH. In his days YAHUDAH shall be SAVED, and YASHAR'AL shall dwell SAFELY: and this is his name whereby he shall be called, YAHUAH TSIDQENU=(RIGHTEOUSNESS). Therefore, behold, the days come, says YAHUAH, that they shall no more say, YAHUAH lives, which brought up את eth-the children of Yashar'al out of the land of Mitsrayim=(Eygpt); But, YAHUAH lives, which brought up and which led את eth-the seed of the house of Yashar'el out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land.
YARMA'YAHU=(JEREMIAH) 23:5-8

*NOTE: FOR IT IS WRITTEN," THAT WE ARE THE RIGHTEOUSNESS OF YAHUAH IN YAHUSHA HA'MASHYACH."

AND THERE SHALL COME FORTH A ROD OUT OF THE STEM OF YISHAI=(JESSE), AND A *BRANCH SHALL GROW OUT OF HIS ROOTS: And the RUACH YAHUAH shall rest upon him, the RUACH CHOKMAH and BIYNAH, the RUACH ESTAH and GEVURAH, the RUACH DA'ATH and of the YIR'AH of YAHUAH; And shall make him of quick understanding in the fear of YAHUAH: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears:
YASHA'YAHU=(ISAIAH) 11:1-3

BEHOLD, the days come, says YAHUAH, that I will perform את eth-that tov=(good) thing which I have promised unto the house of YASHAR'AL and to the house of YAHUDAH. IN THOSE DAY'S, AND AT THAT TIME, WILL I CAUSE *(THE BRANCH OF RIGHTEOUSNESS) TO GROW UP UNTO DAVID; and he shall execute judgment and righteousness in the land. In those days shall Yahudah be saved, and Yerushalayim shall dwell safely: and this is the name wherewith she shall be called, YAHUAH TSIDQENU=(RIGHTEOUSNESS). For thus says YAHUAH; David shall never want a man to sit upon the throne of the house of Yashar'al;
YARMA'YAHU=(JEREMIAH) 33:14-17

JOSHUA or YAHUSHUA

Hallaluyah, in ZECHARIAH 3 chapter they changed the name to JOSHUA=(YAHUSHA) it is prophecy/nabuah of the Future deliverer's name of YAHUSHA HA MASHYACH as in picking out the twelve talmidyim=(disciples) where it appears that you and your fellows are men wondered at... And in the beginning of it it talks about the BRANCH as referenced in JERM. and ISH. then it refers to him in the STONE reference as THE CHIEF CORNER STONE also it refers to the SEVEN EYES as in the book of REVELATION SPEAKS OF THE SEVEN RUACHOTH OF YAHUAH TZEVAOT OUR CREATOR AND SAVIOUR through YAHUSHA HA'MASHYACH the TRUE HEBREW MESSIAH. it is written but no one preaches on this topic when it clearly is seen if you shall replace the true name. Shalom my brother praise be YAH.

The Branch or Netzer

HALLALUYAH HOUSE OF YASHAR'AL; TZION IN THE NAME OF YAHUSHA HA MASHYACH THE RIGHTEOUS BRANCH!

*THE SEVEN RUACHOTH OF YAHUAH TZEVAOT OUR ALUAHYM AND SAVIOUR AND THE CHIEF CORNER STONE YAHUSHA HA'MASHYACH. AMAN.

NABUAH=(PROPHECY) OF THE ABOVE MENTIONED CONFIRMATION'S OF YAHUAH'S ELECT STONE AND LAMB THE RIGHTEOUS BRANCH OF PROMISE...

*NOTE: FOR IT IS WRITTEN," THAT WE ARE THE RIGHTEOUSNESS OF YAHUAH IN YAHUSHA HA'MASHYACH."

Jesus Page 19

Appearance Based upon several Hadith narrations of Muhammad, Jesus can be physically described thus (with any differences in Jesus’ physical description being due to Muhammad describing him when seeing him at different occasions, such as during his ascension to Heaven, or when describing Jesus during Jesus' second coming):[citation needed][107] A well-built man of medium/moderate/average height and stature with a broad chest. Straight, lank, slightly curly, long hair that fell between his shoulders. A moderate, fair complexion of red or finest brown.[citation needed]

Jesus Page 18

In Islamic literature The Qur’an does not convey the specific teachings of Jesus. What has developed over the years was authored by later followers of Islam. What is found in the Qur’an's about Jesus is that his teaching conformed to the prophetic model: a human sent by God to present both a judgement upon humanity for worshipping idols and a challenge to turn to the one true God. In the case of Jesus, Muslims believe that his mission was to the people of Israel and that his status as a prophet was confirmed by numerous miracles.[36] The Qur’an's description of specific events at the end of Jesus’ life have continued to be controversial between Christians and Muslims, while the classical commentaries have been interpreted differently to accommodate new information.[36] Hadith The Hadith are reported sayings of Muhammad and people around him. The Hadith containing Jesus legend have been influenced by the non-canonical ('heretical') Christianity that prevailed in the Arab peninsula and further in Abyssinia.[63] The Hadith developed a canonical status in the third Muslim century as a source of authority for the Muslim community. The Muslim perception of Jesus emerging from the Hadith is of a miraculous, sinless, and eschatological figure, pointing people, again according to the Muslim's perspective of prophethood, to the Muslim faith (Muslim; one who submits to the will of God).[97] Hadith have played a very important part shaping Jesus' image among common Muslims, having become further developed when incorporating Hadiths and Tafsirs weaved into great amounts of legendary writings and reports.[31] With the Muslim reshaping, the void of Jesus is surprising. What is instead written about is the ascetic magician, helped by the Holy Spirit. The Gospel is seen as a book to be preached and is only referred to in passing without mentioning actual teachings. Strikingly, the fictitious sayings and supposed teachings of Jesus are given preeminence in Hadith-collections, in Shia Islam, and in Sufi representations of Jesus.[63] Sunnism In Kitab al-Milal wa al-Nihal, al-Shahrastani (d. 1153), an influential Persian historian, historiographer, scholar, philosopher and theologian, records a portrayal of Jesus very close to the orthodox tenets while continuing the Islamic narrative: The Christians. (They are) the community (umma) of the Christ, Jesus, son of Mary (peace upon him). He it is who was truly sent (as prophet; mab'uth) after Moses (peace upon him), and who was announced in the Torah. To him were (granted) manifest signs and notable evidences, such as the reviving of the dead and the curing of the blind and the leper. His very nature and innate disposition (fitra) are a perfect sign of his truthfulness; that is, his coming without previous seed and his speaking without prior teaching. For all the (other) prophets the arrival of their revelation was at (the age of) forty years, but revelation came to him when he was made to speak in the cradle, and revelation came to him when he conveyed (the divine message) at (the age of) thirty. The duration of his (prophetic) mission (da'wa) was three years and three months and three days.[98] Sufism Early Sufis adopted the sayings of Jesus in the Sermon on the Mount and an ascetic dimension. The submission and sacrifice Jesus exemplified shows the Muslim is to be set apart from worldly compromises. In poetry and mysticism, Jesus was celebrated as a prophet close to the heart of God achieving an uncommon degree of self-denial.[99] Although the writings developed over the centuries embellished Jesus’ miracles, the lessons of Jesus can be seen as metaphors of the inner life. These rich and diverse presentations of Jesus in Sufi traditions are the largest body of Jesus-texts in any non-Christian tradition.[100] "A key issue arises for Muslims with the Sufi picture of Jesus: how universally should the ascetic/esoteric approach be applied? For many Muslim poets and scholars the answer is clear: every Muslim is invited to the path of asceticism and inner realization embodied by Jesus. However, whilst all Muslims revere Jesus, most have reservations about the application of his way of life to society. For Muslims the highest pinnacle of human achievement is, after all, Muhammad. Muhammad is revered in part because he promoted the right blend of justice and mercy. In other words, Muslims need both a path that addresses individual spirituality as well as a path that will address the complex issues of community life, law, justice, etc. Jesus is viewed by many Muslims as having lived out only one side of this equation. As a figure of the heart or individual conscience, Jesus is viewed by some to be a limited figure. In more critical Muslim perspectives the Sermon on the Mount is admired but seen as impractical for human society. Perhaps the greatest division amongst Muslims has to do with the relevance of ascetic and esoteric beliefs in the context of strengthening an Islamic society."[100] The miraculous birth and life of Jesus becomes a metaphor for Rumi of the spiritual rebirth that is possible within each human soul. This rebirth is not achieved without effort; one needs to practice silence, poverty, and fasting—themes that were prominent in Jesus’ life according to Islamic traditions.[101] Ibn Arabi stated Jesus was Al-Insān al-Kāmil, the spirit and simultaneously a servant of God. Jesus is held to be "one with God" in whole coincidence of will, not as a being. Due to the spirit of God dwelling in Jesus, God spoke and acted through him. Yet Jesus is not considered to be God, but a person within God's word and spirit and a manifestation of God's attributes, like a mirror.[102][103] Ascetic literature Jesus is widely venerated in Muslim ascetic and mystic literature, such as in Muslim mystic Al-Ghazzali's Ihya `ulum ad-Din ("The revival of the religious sciences"). These works lay stress upon Jesus' poverty, his preoccupation with worship, his detachment from worldly life and his miracles. Such depictions also include advice and sermons which are attributed to him. Later Sufic commentaries adapted material from Christian gospels which were consistent with their ascetic portrayal. Sufi philosopher Ibn Arabi described Jesus as "the seal of universal holiness" due to the quality of his faith and "because he holds in his hands the keys of living breath and because he is at present in a state of deprivation and journeying".[74][citation needed] The Gospel of Barnabas, which is generally agreed to correspond with the one found in the two known manuscripts and is reported to be contained in Morisco manuscript BNM MS 9653 in Madrid, claims that Jesus predicted the advent of Muhammad. This was written about 1634 by Ibrahim al-Taybili in Tunisia.[104] While describing how the Bible predicts Muhammad, he speaks of the "Gospel of Saint Barnabas where one can find the light" ("y así mismo en Evangelio de San Bernabé, donde se hallará la luz"). The first published account of the Gospel was in 1717, when a brief reference to the Spanish text is found in De religione Mohamedica by Adriaan Reland;[105] and then in 1718, a much more detailed description of the Italian text by the Irish deist John Toland.[106]

Jesus Page 17

In Islamic theology ‘‘Muslims do not worship Jesus, who is known as Isa in Arabic, nor do they consider him divine, but they do believe that he was a prophet or messenger of God and he is called the Messiah in the Qu’ran [...] Islam insists that neither Jesus nor Mohammed brought a new religion. Both sough to call people back to what might be called "Abrahamic faith." This is precisely what we find emphasized in the book of James [...] Since Muslims reject all of the Pauline affirmations about Jesus, and thus the central claims of orthodox Christianity, the gulf between Islam and Christianity on Jesus is a wide one.’’ — Professor James D. Tabor in his book The Jesus Dynasty [75] Jesus is described by various means in the Quran. The most common reference to Jesus occurs in the form of "Ibn Maryam" (son of Mary), sometimes preceded with another title. Jesus is also recognized as a prophet (nabī) and messenger (rasūl) of God. The terms wadjih ("worthy of esteem in this world and the next"), mubārak ("blessed", or "a source of benefit for others"), `abd-Allāh (servant of God) are all used in the Quran in reference to Jesus.[74] Islam sees Jesus as no more than a human being, sent as a prophet and messenger to the Israelites only, without any share in divinity.[76] It rejects the notion that he is God or the begotten Son of God and according to theologians, such beliefs constitute shirk, or the association of partners with God (polytheism), and thereby a rejection of God's divine oneness (tawhid) as the sole unpardonable sin.[77] The Christian doctrine of the Trinity is traditionally rejected by most Muslims, the origins of which are believed to be a consequence of human interpolation of God's revelation. Jesus is understood to have preached that salvation came through submission to God's will and worshipping God alone. Thus, he is considered to have been a Muslim by the definition of the term (i.e., one who submits to God's will), as were all other prophets that preceded him.[78] A comprehensive verse states: O People of the Scripture! Do not exaggerate in your religion nor utter aught concerning Allah save the truth. The Messiah, Jesus son of Mary, was only a messenger of Allah, and His word which He conveyed unto Mary, and a spirit from Him. So believe in Allah and His messengers, and say not "Three" - Cease! better for you! - Allah is only One Allah. Far is it removed from His Transcendent Majesty that He should have a son. His is all that is in the heavens and all that is in the earth. And Allah is sufficient as Defender. — Quran sura 4 (An-Nisa), ayah 171[79] Another frequent title of Jesus mentioned is al-Masīḥ, which translates to "the Messiah" as well as Christ. Although the Quran is silent on its significance,[80] scholars disagree with the Christian concepts of the term, and lean towards a Jewish understanding. Muslim exegetes explain the use of the word masīh in the Quran as referring to Jesus' status as the one anointed by means of blessings and honors; or as the one who helped cure the sick, by anointing the eyes of the blind, for example.[74] Furthermore, Jesus also holds a description from God as both a word and a spirit. Quranic verses assert that he is a Word from God, which is interpreted as a reference to the creating Word uttered at the moment of his conception, and identified as "Be".[81] Jesus is thus God's Word in a causal sense as his existence came through it, rather than being a manifestation of the Word itself, and hence differing from the Christian idea of the Logos.[82] The interpretation behind Jesus as a spirit from God, is occasionally seen as a human soul.[82] Some Muslim scholars see the spirit as the archangel Gabriel, but majority consider the spirit to be Jesus himself.[83] Similitude with Adam The Quran emphasises the creationism of Jesus, through his similitude with Adam in regards to the absence of divine intervention. Indeed, the example of Jesus to Allah is like that of Adam. He created Him from dust; then He said to him, "Be," and he was. — Quran sura 3 (Ali 'Imran), ayah 59[84] Islamic exegesis extrapolates a logical inconsistency behind the Christian argument from the verse, as such implications would have ascribed divinity to Adam who is understood as no more than a creation.[80][85] Adam was also likewise both created through the Word of God and described as a spirit from him upon his formation.[82] The equation between Jesus and Adam is also depicted through scripture numerically, both of whom are referred to by name 25 times each.[86] Precursor to Muhammad The tree shown right depicts lineage. Muslims believe that Jesus was a precursor to Muhammad, and that he announced the latter's coming. They base this on a verse of the Quran wherein Jesus speaks of a messenger to appear after him named Ahmad.[87][citation needed] Islam associates Ahmad with Muhammad, both words deriving from the h-m-d triconsonantal root which refers to praiseworthiness. Muslims also assert that evidence of Jesus' pronouncement is present in the New Testament, citing the mention of the Paraclete whose coming is foretold in the Gospel of John.[88][citation needed] Muslim theology states Jesus had predicted another Prophet succeeding him according to this message in the Qur'an which mentions: And remember, Jesus, the son of Mary, said: "O Children of Israel! I am the apostle of God (sent) to you, confirming the Law (which came) before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad." But when he came to them with clear signs, they said, "this is evident sorcery!" — Sura 61:6[citation needed] (Ahmad is an Arabic name from the same triconsonantal root Ḥ-M-D = [ح - م - د].) Muslim commentators claim that the original Greek word used was periklutos, meaning famed, illustrious, or praiseworthy—rendered in Arabic as Ahmad; and that this was replaced by Christians with parakletos.[74][89] Islamic scholars debate whether this traditional understanding is supported by the text of the Quran. Responding to Ibn Ishaq's biography of Muhammad, the Sirat Rasul Allah, Islamic scholar Alfred Guillaume wrote: Coming back to the term "Ahmad", Muslims have suggested that Ahmad is the translation of periklutos, celebrated or the Praised One, which is a corruption of parakletos, the Paraclete of John XIV, XV and XVI.[90]

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Second coming According to Islamic tradition which describes this graphically, Jesus' descent will be in the midst of wars fought by al-Mahdi (lit. "the rightly guided one"), known in Islamic eschatology as the redeemer of Islam, against al-Masīh ad-Dajjāl (the Antichrist "false messiah") and his followers.[70] Jesus will descend at the point of a white arcade, east of Damascus, dressed in yellow robes—his head anointed. He will say prayer behind al-Mahdi then join him in his war against the Dajjal. Jesus, considered as a Muslim, will abide by the Islamic teachings. Eventually, Jesus will slay the Antichrist, and then everyone who is one of the People of the Book (ahl al-kitāb, referring to Jews and Christians) will believe in him. Thus, there will be one community, that of Islam.[71][72][non-primary source needed] Sahih al-Bukhari, Volume 3, Book 43: Kitab-ul-`Ilm (Book of Knowledge), Hâdith Number 656: Allah's Apostle said, "The Hour will not be established until the son of Mary (i.e. Jesus) descends amongst you as a just ruler, he will break the cross, kill the pigs, and abolish the Jizya tax. Money will be in abundance so that nobody will accept it (as charitable gifts)." — Narrated by Abu Huraira[73][non-primary source needed] After the death of al-Mahdi, Jesus will assume leadership. This is a time associated in Islamic narrative with universal peace and justice. Islamic texts also allude to the appearance of Ya'juj and Ma'juj (known also as Gog and Magog), ancient tribes which will disperse and cause disturbance on earth. God, in response to Jesus' prayers, will kill them by sending a type of worm in the napes of their necks.[70] Jesus' rule is said to be around forty years, after which he will die. Muslims will then perform the funeral prayer for him and then bury him in the city of Medina in a grave left vacant beside Muhammad, Abu Bakr, and Umar (companions of Muhammad and the first and second Sunni caliphs (Rashidun) respectively.[74]