Yahusha is YaHU’aH: A Deeper Revelation of Truth

To be anointed means chosen, consecrated, or appointed by YaHU’aH for a specific purpose, with authority, power, and favor. This warning is in full effect—an explosion of self-appointed people who come in the name of Yahusha, professing to be handed authority over truth.

Yet the sacred scrolls prove over and over again what Sha’ul said is true: the advantage of the Yahudiym, people of the tribe of Yahudah, is that the oracles of YaHU'aH was committed to them—made only possible by the Lewitical anointed ones embedded among them, keepers of Torah—a strategic move by YaHU’aH to counter the practical, foolish, and weak wisdom of man. And even with this promise, among the Yahudiym there was an even smaller number who were actually chosen to bear truth from among this tribe.

This is one of the main reasons why the truth—purposed for the people to whom it was committed—goes over the heads of many. The reason is that by the flesh, many use scripture to explain their worldly based views of what is written. And at the end of the day, it is pride that resides in the hearts of the masses—those who self-appoint themselves to a place of authority, never having been addressed and dressed by YaHU’aH for assignment.

That being said, this is why the ever-so-clear reality remains: truth cannot be seen by them.

Can YaHU’aH die? Certainly not. Nonetheless, understanding death and the purpose of Yahusha not only further proves that YaHU’aH and Yahusha are one—it also exposes the lack of divine discernment in many, discernment that flows only from His throne.

Yahusha prophesied that just as Yonah was in the belly of the whale for 3 days and 3 nights, so would He be in the heart of the earth (MatithYAHU 12:40). Why? 1 Kapha 3:18–19 tells us that Yahusha also suffered once for sins—the righteous for the unrighteous—that He might bring you to AL’uah, being put to death in the flesh but made alive by the Ruach—by whom He also went and proclaimed to the ruchoth (spirits) in prison.

Three things are revealed here, confirming the truth of this declaration:

1. Yahusha died (according to the flesh, not the Ruach or Breath).
2. By the Breath of YaHU’aH, He—His flesh—not only rose again, but before doing so,
3. He went to proclaim Good Tidings to those who were in prison (in the earth).

It is crucial to understand that unlike Chanok (Enoch) and other prophets who were taken up in visions or allowed to see the depths of the earth, they did not give up their breath (physically die) to do so. Yahusha’s descent was a unique act, a literal separation of His Ruach from His flesh to enter the heart of the earth.

Why did it take 3 days?

Here is what Chanok (Enoch) not only saw but understood—revealed by malakim (messengers) after YaHU’aH anointed him:

“And there I saw [three] separate divisions of the dead ruchoth. These divisions were made for the ruchoth of the righteous, the sinners, and those who died unrighteously but not in rebellion. These chambers were separated by a deep chasm, a great abyss, and burning fire between them, so none could pass from one to the other until the great day of judgment.”

Yahusha being in the earth for 3 days and 3 nights was not a mystical or symbolic number. He spent three 24-hour periods proclaiming repentance, belief, and that the Kingdom of Shamayim had come near—an opportunity of salvation and eternal life waiting for them at the day of judgment—one day at each chamber of souls.

Why? Because YaHU’aH is not fair—He is just. And He would be an unjust Judge if He “has appointed a day on which He will judge the [world] in righteousness by the Man whom He has ordained” (Ma’asiym 17:31)—giving assurance of this to [all] by raising Him from the dead—if Yahusha had only spoken to those above the earth.

Now, how could He have possibly done this if He died the way a mind governed by the flesh perceives death? That’s because inwardly—more commonly referred to as spiritually—He never truly died. In fact, no soul truly dies. The body does, but the soul lives eternally. This is why the second death is the unending lake of fire (Chazon 20:14–15). A soul must remain somewhere—either in eternal peace or punishment—but all souls came from YaHU’aH, created by the Creator who cannot die as understood by carnal minds.

So, when Scripture tells us that Yahusha gave up the Breath (worldly spoken of as the ghost), He released His Ruach from the body so that it could enter the earth and speak to those who were awaiting judgment—also ruchoth who were no longer in the body.

How was this possible if He and YaHU’aH were not one, as He affirmed? No man has ever had the power to lay down their life (flesh) and take it up again (Yahuchanan 10:18). That’s because He—Yahusha—was simply not a man. He was YaHU’aH in the form of a man.

MatithYAHU 1:18 declares:

“Now the birth of Yahusha ha’Mashiach was as follows: After His mother Mariam was betrothed to Yahusaph, before they came together, she was found with child of Ruach ha’Qodash.”

The Ruach (Breath) that gave life to Yahusha in the womb was Qodash—pure, undefiled, and entirely consecrated from the start. That purity was not formed in the womb but was from the beginning—the very light created on the first day, before the sun and moon existed (Barashith 1:3). This light was not natural light, but the life of man, as it is written: “In Him was life, and the life was the light of men” (Yahuchanan 1:4). That same life extended itself through the Tree of Life in the Garden, whose branches reached toward eternal fellowship with YaHU’aH in purity—until Adam chose rebellion and ate from the tree of the knowledge of good and evil, thus being cut off from that Tree of life and driven away (Barashith 2:9, Barashith 3:22–24).

He is the same Branch prophesied to come in YashaYAHU 11:1, ZakarYAHU 3:8, and 1 Chanok 93:2—born of the Ruach of YaHU’aH—and His Breath is incapable of being separated from Him.

What many fail to understand is that the foretelling and fulfilling of Yahusha’s arrival was not merely a coming or appearing, but the extension of YaHU’aH—the Branch of Pureness, the Light, the Torah that reached down to mankind as a whole. Again, this is missed because people see the Word from the flesh, logically trying to equate truth.

In Dabariym 30:20, Moshah warns the people:

“That you may love YaHU’aH your AL’uah, that you may obey His voice, and that you may cling to Him, for He is your life and the length of your days.”

He, being life, stretched to all men when Yahusha came—before His death, to those above the earth; during His death (separation from the flesh), to the souls in the heart of the earth; and after rising and ascending, to all mankind afterwards—not by the many who are called, but the few He has chosen and are Ruach haAmat led.

If Yahusha were a separate deity or entity and not the very extension of the being or person of YaHU’aH, then the AL’mighty, by this act alone, would have changed or created a double standard—making Him an unjust Judge and a liar. However, He neither lies nor does He change (MalakiYAHU 3:6, Bamiḏbar 23:19).

Scripture tells us that all men must be reconciled to YaHU’aH (2 Corinthians 5:18–20) because of our fallen nature (Romiyim 5:12). Yet nothing suggests, even slightly, that Yahusha had to be reconciled to YaHU’aH—because it is impossible for YaHU’aH to self-reconcile. He is pure and infallible, never having need to repent or correct a fallen way (1 Samu’AL 15:29, Ya’aqob 1:17).

This is how Yahusha was able to live undefiled. He was not only the Redeemer—He was the Divine and literal extending hand of the AL’uah (Mighty One).

So, When Yahusha petitions in the Garden of Gathshamni (MattithYAHU 26:39), or declares that He always speaks to the Father, saying “I speak to the world those things which I heard from Him” (Yahuchanan 8:26) and “I do nothing of Myself; but as My Father taught Me, I speak these things” (Yahuchanan 8:28), that’s exactly what He was doing—just not as we do. He was communicating with Himself—another deep and heavy truth too much for the simple-minded to bear.

Back in the Garden of Eden, YaHU’aH said:

“See, the man has become like one of Us, to know good and evil. And now, lest he put out his hand and take also of the tree of life, and eat, and live forever…” (Barashith 3:22)

The AL’mighty was not having a mental breakdown over the grave act of Adam and Eve. Who is the “Us” YaHU’aH was speaking to? It was the Light created on day one—the Life of man—the Word that became flesh and dwelt among humanity (Yahuchanan 1:14). He was also speaking of the Ruach—the Breath of YaHU’aH—that hovered over the face of the deep, present from the very beginning, even on day one (Barashith 1:2).

To help solidify and finalize that YaHU’aH is Yahusha, we turn to Paleo-Hebrew. 𐤁𐤍 (Ben) is “son,” and it literally means “the seed of the house.” In the Hebrew mindset, a son is not just a male child—he is the continuation of the father’s purpose and lineage. He represents strength, authority, and legacy within the household and covenant. Yahusha was the continual purpose of YaHU’aH’s plan for salvation extended to all mankind—His hand reaching outside of His house to all who will believe and obey.

So, when the scrolls declare that Yahusha is seated—𐤉𐤔𐤁 (Yashab), remaining, dwelling, abiding—at the right hand—𐤉𐤌𐤀𐤉𐤍 (Yamin)—of YaHU’aH, it speaks of the hand of the Most High—His strength, authority, inheritance, favor, power, and covenantal position—awaiting to redeem those who are His, back to Him.

YashaYAHU 66:1 declares:

“YaHU’aH says: ‘Shamayim is My throne, and the earth is My footstool.’”

He didn’t create a second throne for Yahusha, nor did He give up the throne for Him. This is nowhere in the scrolls, though it is often perceived and articulated as such by worldly understanding. Thus, when we read of the wedding feast and the King inviting all to celebrate with the Son (MattithYAHU 22:2), He is indeed calling all to come and honor His strength, authority, inheritance, favor, power, and covenantal position. However, through the divine understanding of the parable, we know that one cannot take part—nor remain—in this celebration unless they are clothed in the righteousness of YaHU’aH. As it is written, “Friend, how did you come in here without a wedding garment?” (MattithYAHU 22:12), and again, “Fine linen is the righteous acts of the qodash ones” (Chazon 19:8).

So when Dawid said, “YaHU’aH said to my Master, ‘Sit (Yashab) at My right hand, till I make Your enemies Your footstool’” (Tahilliym 110:1), what happened was just like in the Garden—He spoke to Himself, commanding His right hand—𐤉𐤌𐤀𐤉𐤍 (Yamin)—His strength, authority, inheritance, favor, power, and covenantal position—to abide with Him until it is time to make His enemies His footstool.

Who are His enemies that will become His footstool? Those who reject His strength, authority, inheritance, favor, power, and covenantal position.

What is the purpose of a footstool? It is to raise, to lift, to extend, to exalt. It is the will of YaHU’aH that those who originally rejected the very essence of His purpose become the exaltation of all that He is on the earth.

These people will be the remnant of Ya’aqob who return to Him. Why? Because they are the only family He has known in the land (Amos 3:2)—who became both His chosen and His foes.

This is why Sha’ul declared:

“Concerning the Good News, they are enemies for your sake, but concerning the election, they are beloved for the sake of the fathers.” (Romiyim 11:28)

By this declaration, Sha’ul seals the truth that YaHU’aH is Yahusha. How? He said that when it comes to Good Tidings, the elect have become enemies of the message that came from the throne of the Sovereign One.

And this did not start when Yahusha walked the earth proclaiming repentance and belief.

Sha’ul further says:

“And the Scripture, foreseeing that AL’uah would justify the nations by belief, preached the Good News to Abraham beforehand, saying, ‘In you all the nations shall be barak (blessed).’” (Galatiym 3:8)

Before Yahusha—the right hand and purpose of YaHU’aH—was sent to the earth, the message of salvation was already given to Abraham.

“For indeed the Good News was preached to us as well as to them (in the wilderness); but the word which they heard did not profit them, not being mixed with belief in those who heard it.” (Ibariym 4:2)

YaHU’aH even then was extending His right hand—His essence and covenantal position—to the Tribes through the Law given to Moshah, that they might see salvation. 

So, when Yahusha was sent, He was the furthest extension of YaHU'aH—the Law from the wilderness made flesh for the salvation of all who obediently believe. Thus, when the AL'mighty says, “This is My Son, in whom I am well pleased” (MatithYAHU 3:17), what YaHU'aH was expressing was that this is the final representation of His strength, authority, and legacy—His household and last covenantal chance for being saved.

Yahusha wasn’t a separate creation—but the further reach and extension of the perfect Law. He is the Word that proceeded from the mouth of YaHU’aH when He said, “Let there be light” (Barashith 1:3). And that same Word became life—flesh—the Light that has always been the life of man from day one.

“Beloved, do not believe every breath (ruach), but test the breaths (ruachoth), whether they are of AL’uah; because many false prophets have gone out into the world. By this you know the breath of AL’uah: Every breath that confesses that Yahusha (YaHU’aH is deliverance—extended) ha’Mashiach has come in the flesh is of AL’uah, and every breath that does not confess that Yahusha ha’Mashiach has come in the flesh is not of AL’uah. And this is the breath of the anti-messiah, which you have heard was coming and is now already in the world. You are of AL’uah, little children, and have overcome them, because He who is in you is greater than he who is in the world.” (Yahuchanan 4:1–4)