Truths We Hold To Be Faithful:

1. "Hear Yisra'el, Yahweh is our Almighty, Yahweh [is] the one," or "Yahweh alone." We reject translations or interpretations trying to communicate "YHWH is one [person]," and also the "one being" theology of the Church and Judaism, which is the result of philosophical speculation into the nature of God. Rather we believe that Deut. 6:4 teaches that YHWH is the only Almighty. We understand YHWH echad to mean "Yahweh is the one," i.e. "Yahweh is the Almighty." This means the same as "...Yahweh alone" or "...Yahweh only." The statement is meant to exclude foreign claims to be Almighty

1.01 The divine name means "he who makes become."2 Messiah makes be as does his Father, and he has independently the same divine nature. He shares the divine name with the Father.

1.1 While the respectful use of the sacred names of our Almighty is permitted to us, we do not hold that accurate use is essential to forgiveness or deliverance from sin. We oppose those who teach as if it were so. And likewise, we do not hold that doctrinal beliefs, baptism, circumcision, or any other ritual or creed is a replacement for the necessity of repentance and good works, and the pledge of and holding faithful to Messiah Yeshua by keeping his commandments.

2. The union of the Father, the Son, and the Holy Spirit may be spoken of as "one Almighty." As there is one body, the congregation of Israel, so there is one Spirit, and one Adonai Yeshua, and one Almighty and Father. See Eph. 4. As Ephesians 4 would prove, "one" does not define a number of persons, but a union, as in "one body."

3. Yeshua of Nazareth is the Almighty Son, the Messiah of Israel. He is Yahweh the Son who was with Yahweh the Father from the beginning. He is from everlasting to everlasting, *brought forth, but not created. He is co-eternal with the Father and Spirit, co-Creator, and co-Sustainer of all things. He is everlasting Life.

4. The Most High is not one person in three modes or manifestations. He is the persons of the Father, the Son, and the Spirit, who are one Almighty (cf. no. 2). The persons are united as one, but acting individually and separately within the mystery of the oneness of the Most High. The Son existing as a man is one person in the sense that we humans can understand person.

5. The Son became fully human, setting aside His glory, yet remaining Yahweh Elohim in his identity. He was brought forth by the virgin to grow and live as a man. He is the person of the Almighty who died on the tree and rose again on the third day. He ascended to resume His glory with the Father.

6. We hold a person is saved when they confess their sins and become faithful to Messiah Yeshua, trusting that Messiah suffered giving his life as a ransom for Israel, and that the Most High forgives and cancels the strict judicial penalty of our sins

6.5 We don't agree with those who use their own merit, or assign to themselves the merit of another as a means of obtaining an acquittal of sin. Merits do not pay for demerits. But our Almighty forgives whoever will repent and pledge faithfulness to him.

7. We hold that the Law of the Almighty is just as valid today as it was during Messiah’s ministry, and that the Holy Spirit works in our hearts to instruct us and bring us into conformity with His will.

8. We don’t hold that all violations of the Law put a person’s salvation in jeopardy, but only those violations that can be classed as mortal sins or outright rebellion. Israel was never able to keep the Law perfectly, but the Almighty has always shown loving-kindness to those who love Him and keep his commandments.

9. We hold that those who have fallen asleep in Messiah will be raised to everlasting life with a new immortal body, and the unsaved will be raised to face everlasting death, in which they will cease to exist.

10. We hold to the Torah and Prophets received by Messiah, and given by Messiah, and to all the writings of the Emissaries of Messiah.

11. We don’t hold to the theological system of Augustine or John Calvin, but hold that the unfaithful have free will, and are capable of responding to the message of the good news, either against or for it, when the Spirit makes it plain to them. We hold that the Almighty tests the faithfulness of the faithful to know what is in their hearts, whether they would keep His commandments or not (Deut. 8:1-3).

12a. We hold the Sabbaths are to be observed a night and a day, but that days are otherwise reckoned from dawn to dawn. 12b. We hold that the new moon was determined according to its first visibility, and so should accordingly be witnessed or calculated according to first visibility criteria for the place of the name. We hold that the year begins when the sun rises in the east and sets in the west. We hold that the first day of Passover must occur no earlier than the day when the year renews itself. We hold to a continuous weekly cycle from creation independent of the sun or moon. We hold that the new moon determines the appointed times and feasts.

12b. Due to the complexities of the calendar and circumstances, we hold that local new moon observation is sometimes permitted. We do not consider it a mortal sin if we find a brother observing a feast day or the fast one or two days out of the time we regard as most proper. But we do not associate with or permit the teaching of those who claim the Sabbath to be any other day than the seventh day as historically observed. We specifically oppose lunar Sabbath teaching. We also oppose the Qumran cult and its teachings on the determination of the year and seasons.

12c. Even though errors may be made in regard the current calendar due to mistaken observations, we hold that all things should be done to uphold the historic testiminy of Messiah concerning his death and resurrection, regarding the third day, regarding the Resurrection Sabbath, and regarding the Sabbatical years of Daniel 9. We hold and regard accurate chronology as essential to the restoration of Israel, and as essential to building confidence in the truth. But we do not censure or hold as unfaithful to the Most High anyone who hold doubts about the chronology. With this provision in mind, we outline these dates as pivotal: Messiah's death and resurrection in AD 34. His birth in 2 BC. The commencement of the Daniel 9 prophecy in 445 BC with Nehemiah's work, and the Exodus in 1632 BC.

13. We hold that Messiah died on the 4th day of the week, and rose from the dead just before dawn on the Sabbath, and that this was the first Sabbath in the counting of Sabbaths in the Torah. We hold that the Exodus chronology places the 50th day on the weekly Sabbath, and that the Sabbath after which 50 days, seven Sabbaths, and seven weeks, are counted was the annual Passover rest day, Nisan 15.

14. We hold to biblical food laws, and that forbidden fat should not be consumed. We also hold that no one should poison their body by means of sorcery or alter their genetic code away from the design that the Most High Created. We also hold that no person should attempt to change their gender or act like the opposite gender, but like the men and women the Creator designed us to be.

15.We reject attributing any moral authority to a central human judicial system beyond the trying of capital crimes as defined in Torah, property disputes, and personal injury disputes. But we do ascribe authority to Torah observant judges to advise on all matters and that should anyone illegitimately go against such advice or Torah instruction, it will be up to the Most High to chastise that person, and it will not be allowed to deprive that person of life, property, nor to injure them physically.

16. We agree that breaking Sabbath with a high hand is worthy of death, but that in the exile, this is unenforceable, as many other capital sins are unenforceable. We view the exile as an opportunity for those under moral sentence to repent and be forgiven. We also view worshiping any other god, especially the fallen sons of God, as morally requiring the death penalty. In the exile we look to the Most High to protect us from their enmity.

17. We hold that the house of Israel and the house of Judah became civilly and politically separated when the kingdom was divided, and that the two houses will be reunited in the land under one Shepherd, Messiah. We therefore hold that Messianic Judaism does not hold a superior position over the non-Jewish faithful, and further that traditions outside the Torah, which are Rabbinic only, are not binding on the house of Israel. However, we do acknowledge that priests and Levites have the special rights accorded to them in Torah, and that Jews have the right to their own tribal territory. We reject the necessity of anyone from the house of Israel to become Jewish, but we uphold the law of circumcision in any case for a son of eight days.

17.5 We regard secular Zionism as fundamentally misguided insofar as it falls short of the required repentance that Torah demands for a return to the land of Israel. However, we acknowledge that the Most High has used it for the good of the house of Israel and Judah. We mourn the fact that Zionism is falling prey to modern woke ideology and anti Torah values and pluralistic accommodation of false gods and ideologies, and fear what the Most High will do to correct this situation. But we will have no part in making the correction until the Most High first restores the place and sovereignty of the house of Israel over its territory, and the house of Judah will have to exercise judgment over itself. The house of Israel reserves the right to fight against the parties that fight against it, by way of self defense, either in exile, or after the exile is ended, first spiritually, then by flight, and then by finding refuge with any party that opposes our persecution as the Most High may direct and provide.

17.6 We do not fundamentally hold that our deliverance from exile will be by force of arms, but by the manner described in Isaiah 49:5-26. Nor do we hold that our liberties are secured by human law or constitution, but only by the Most High. Nor do we hold that justice is achieved by human elections, but only by the Most High. While liberties may be gained and lost depending on who governs, we depend on the Most High for the liberties he regards as essential. We hold that liberties are granted by the Most High, and that their use will only be successful by a people who obey the commandments of the Most High. Therefore, we do not suppose any union with people wishing to defend their liberty to disobey the Most High will be successful, and consider that those trying to take it away from them may be permitted to do so by the Most High.

18. We hold that the Temple will be restored in an age of peace and prosperity for Israel, and that it will again function righteously and justly, and that all Israel will bring their offerings to the Most High in the place of the name.

19. We hold that the fundamental meaning of a sacrifice concerning sin is to teach the cost of sin and the cost of cleansing it. We hold that sacrifice has nothing to do with appeasing God or satisfying a penalty of wrath. Rather the offering represents the ransom cost for the person’s deliverance. We therefore hold that all sin sacrifice illustrates the price of deliverance in the spiritual realm, and that this cost is exacted by lawlessness and evil. It is therefore a ransom cost.

20. We regard "justification by faith" as a heresy, and corruption of the original concept, "the administration of justice based on faithfulness." See the Good News of Messiah. We regard holding faithful to Messiah by keeping his commandments as essential for anyone who is seeking everlasting life.

21. We do not hold that the Almighty has established a need for perfection while we are in a mortal body. Rather he only requires wholehearted faithfulness. And if we fail, he still does forgive, not on the basis of imputed merit, but on the basis of his love and mercy.

22. We hold that as long as Christinaity or the Church teaches false doctrines, denying the Sabbath, and promoting the theology of acquittal, and the theology of wrath satisfaction schemes, that it lacks moral authority and sufficient spiritual insight to even advise us. We hold that as long as it promotes false traditions and false translation, we are under no obligation to heed anything it says.

23. We hold besides charging the Church with false translations, also charging them with including false passages and false books in the Scripture. And what they say isn't the last word.

24. We hold that only a few essential points are necesary for a person enter life, and not that they realize everything we have discovered. Among them are repentance from sin to receive forgiveness of sin, and living a life of faithfulness, holding faithful to Messiah from the heart, which includes keeping his commandments.

25. We identify two main heretical gospels taught by Christianity. One is the gospel of sacraments, and the other is the gospel of Gnostic doctrine, namely that only belief or faith alone is necessary for getting rescued by Messiah.

26. We maintain the right of everyone to think and believe as they wish concerning everything, without fear of civil punishment, but not the right to do or behave as one desires contrary to the commandments. The Most High truly will punish those holding false beliefs if they are unwilling to change them, but it is not up to us or in our jurisdiction to punish false beliefs.

26.01 I am pointing out these applications of Torah so that the faithful may co-exist together peacefully. False teaching or beliefs may be censored, or otherwise not permitted, or restrained, in a private domain or organization, which is not to exceed the physical domain under an administrator or owned by a person. If the administrator asserts their right in his domain, then he is to be respected even if his views are wrong, or considered wrong.

26.01b I apologize for the length of this statement, but despite the fact that we cannot punish false metaphysical beliefs in the civil realm, it is nevertheless necessary to teach all Israel to suppress the teacing of (not belief in) philosophical determinism and its logical results in their own private domains. This amounts to shunning what his false. The false doctrines of the Calvinists have made it necessary to take a stand against them. Faithful assemblies will seek to make sure their domains are "de-nazified," so to speak of Calvinist doctrines.

26.02 Exhaustive or total theological determinism is the belief that God has determined all things which will occur and including all thoughts that will occur, and including all false thoughts that will occur in his creatures. This includes false beliefs also. This belief is incompatible with the Scriptural picture of reality, because it makes God the first cause of all evil. This belief is one of the deep things of Satan, that is what Satan wants those he deceives to believe. There is no scripture which teaches such a doctrine unless it be mistranslated or misinterpreted.

26.03 Exhaustive foreknowledge is the belief that God knows everything that will occur and everything that will be believed or disbelieved in his creatures, including everything that will be thought in the future by his creatures. This view is the logical consequence of the false doctrine described in 26.02, because God necessarily knows what he determines will occur. Exhaustive foreknowledge based on exhaustive determinism is therefore a heresy equivalent to exhaustive determinism.

26.04 The Most High exercises limited determinism based on his love and the need to create a blessed environment for his creation and creatures. Limited determinism also means creating his creatures also with an ability of limited determinism. Obviously this is extremely more limited than the Almighty's will to determine. The power to determine exists only in the spiritual realm, that is in the mind of God and the spirits of his creatures. Since God loves his creation, and desires to be loved by his creatures, he gives limited power of determinism to them. If his creatures misuse their power to determine, God retains the right to restrain it, or constrain it for a better outcome.

26.05 In the physical realm there exists both determinism based on the laws of physics and indeterminism based on a probability function. Only the logically predictable can be absolutely known with certainty. Whatever is properly indetermined cannot be known because it does not exist in the domain of knowability. By the same measure that which is not yet determined in the spiritual realm does not exist in the domain of knowabiltiy. Therefore, the belief in exhaustive divine omniscience, as a logical result of total determinism is a false doctrine.

26.06 Even if something is in the domain of knowabiltiy, the Most High may decide not to look at it. Despite these gaps in divine knowledge, God has already observed the trajectories and has a plan to contain it based on his love. However, God is always observing those among men who are still able to cry out to God and be saved. So he probably only ignores things which are terminally corrupt for which he has planned a day of judgment.

26.07 Since the Most High can limit among knowable things what he pays attention to, it is obvious that there must be a decided upon division among the Almighties as to who will be responsible for watching over things and from which point of view, whether the Father, or the Spirit, or the Son, and the Son has considered things from a limited human point of view since he is the God-man. And the Spirit is specifically said to be the one who searches the hearts and minds the faithful, and of men.

27. There is a logical connection between philosophic determinism and the false western view of paying a penalty to satisfy justice. Justice in philosophic determinism is exactly what God willed to happen. Those not chosen are justly treated the same as those who are chosen. Philosophic determinism corrupts the biblical concept of justice, and substitutes this corrupted view of justice for forgiveness. But whether one will repent and seek forgiveness and cleansing is inderminate before it happens. And justice is not based on a legal decree that a penalty has been satisfied, and a legal decree that righteousness is imputed. The same false logic through which men can accept the injustice of exhaustive divine determinism also lays the foundation of misunderstanding the atonement in terms of achieving equity on the divine scales, since these scales are governed by the doctrine of exhaustive determinism.

28. "Atonement" in Biblical Hebrew means purging or cleansing. It has to do with purging impurity and sinful corruption. It has nothing to do with paying a judicial penalty to pay off justice. So then the necessity of Messiah's sacrifice is related to the necessity of cleansing us from all sin. The cross is meant to point to the extension of Messiah's death to the concept of continuing divine longsuffering to cleanse us from all sin. We are to crucify our flesh with Messiah and let the Spirit put to death our sinful self so that we may be raised to life. Teaching this lesson to the hearts of the faithful is in every bit necessary for their cleansing from sin. For this reason Messiah's sacrifice of divine nature for our cleansing is necessary. We must realize the divine cost is real and hurtful to God, something that he would not will except for redemption. And for this reason, the doctrine of exhaustive divine determinism (predestination) is fatal to a correct understanding of kippurim. Messiah is taking from his resurrection life that which is necessary to heal us.

29. Yeshua said, "The scribes and the Perushim [Pharisees] have sat down upon the seat of Moshe. All, accordingly, whatsoever they should have said to you, do and be observing, but do not be doing according to their deeds, because they [only] say [so], and they do not do [so]." Yeshua is holding up the Pharisees here as having correct teaching on the one hand, and on the other hand, not faithfully practicing the correct teaching. The Pharisees, however, were not perfect teachers either, and they did have disagreements among themselves. But the importance of this statement by Yeshua will be seen by placing it in context. In his day there were factions among the Jewish people which professed to hold to the Torah, but differed on what it taught, and how it should be observed. While criticizing the Pharisees for hypocrisy, he is at the same time holding them up as the party most definitive of the correct positions on matters. Certain matters are corrected in his own teaching, which was published in the writings of his chosen emissaries. Yeshua did not command to follow the teachings of the Essenes, Qumran, or various parties of Hellenistic Jews, like the Sadducees.[3]

30.1 For this reason, if anyone finds a brother or sister advocating a manner of observance that is not most in line with the Pharisees, and indeed in align with one of those other parties that Yeshua did not favor, then he or she is disobeying the implication of what he commanded. These other sects made a career out of attacking the most fundamental teachings of the Pharisees, especially on the calendar, and matters of tradition, which if not mandatory, were certainly permitted. Among these other sects also appears an insidious, almost anti-semitic, hatred of the proper observances of Israel, and also a spirit of division, and condemnation of things that should not be condemned.

30.2 The positions of the Pharisees are best represented in the Mishnah, and not the opinions given by the Gemara or the Talmud (the Talmud has some very unsavory opinions). Josephus also represents the positions of the Pharisees, since this is the party he finally adopted, and also Paul of Tarsus. The positions of the Pharisees are also not the additional positions of Maimonides or the Rabbis that came after them. The only positions of the Pharisees that we can be said to be strongly vetoed by Messiah are those disputes recorded by the Evangelists where a differing position was taken. And often in these cases there was a faction within the Pharisees themselves that actually agreed.

30.3 Dissenters from sound teaching are often driven by post-modernist methods seeking for power or to upset what should be the status quo of Jewish observance. This divisiveness is often rooted in the real and eternal hatred of Satan and his allies against Israel. These factions, outside what Yeshua recommended, are perfidius promoters of wreckless interpretations that are promoted on the back of false interpretive paradigmns often unwittingly believed by those professing the faith, who are expoited by these teachers.

31.1 Differences with modern Judaism that actually agree with the Apostles writings or with the ancient position of the Pharisees cannot be included under the judgment of divisiveness. For example, the sighting of the new moon was a teaching of the Pharisees, as well as regulating the first month by the spring equinox. But the lunar Sabbath theory, Qumran, Enoch, "Zadok" calendar, and Sadducean opinion lies outside of the shelter of sound teaching that was the Pharisees' teaching.

*Although eternally existing, he entered the status of sonship to the Father at some point in time. The doctrine of eternal generation of the Son is here specifically denied since this would mean eternal subordination and make the Son’s existence dependent on the Father. The words “only begotten Son/God” are a mistaken rendering of John 3:16, 18, etc, and are properly translated “only kindred Son/Almighty.” See The Good News of Messiah for further commentary.

2. The term Jehovah appears in the King James Bible. But there is no English "J" in Hebrew, and the vowels placed into the Hebrew text by the scribes are selected vowels of Adonai or Elohim. The "e" in Jehovah comes from the reduced vowel under the first gutteral letter of Adonai. Often the "o" and "i" of Adonai are left out. The purpose of this device is so that the reader will say (or subvocalize) Adonai (or sometimes Elohim) whenever reading the divine name in the text. The "v" is a late European pronunciation of the ancient waw, which is represented by the English "w" or "u". The first part of the divine name appears as Yah independently with a maqqeph in the heh, to preserve the consonant. This form of the name appears at the end of halleluYah, and at the end of theophoric names. Sometimes it is "-yahu" at the end of theophoric names, adding the waw in addition to -yah. At the beginning of theophoric names the divine name component is reduced to "Yeho-" "Yo-" or sometimes "Yey" (yod+tsere), and this is borne out by the Ιω- Greek spellings (which include vowels) in the Septuagint and the New Testament. This shortening at the beginning of theophoric names may be for reasons of accent or rapid speech, or a preference for reduced vowels at the beginning of theophoric names, probably motivated by modesty. There is nothing in Hebrew, however, to prevent someone from making the vowels to their own preference in a personal name, such as Yahu- or Yaho-, but the Greek texts handed down to us from the time of Messiah indicate that the custom was the aforementioned reduced forms. Dissention and disunity come about whenever someone argues that the name must be perfectly pronounced to their own specifications or be condemned as a "commandment breaker," or worse as "unsaved." They are entitled to their own version, and not to be condemned for it, but may be disagreed with, but as soon as this subject becomes a soap-box for dissension, disunity, and clickism, it becomes divisive. Often these people are mistaken about their facts and assumptions. They may be disagreed with, but are not to be censured unless they become accusatory.

The verbal argument in Exodus 3, where the Most High speaks is "Ehayeh asher Ehayeh", meaning "I make be what I make be." The late Hebrew text has this "Ehyeh asher ehyeh," (I am what I am), and is transcribed similarly in the LXX. This is a tautologis argument, whereas the Hiphil is what makes sense, "I make be what I make be," which is to say the Most High creates whatever he wills, or he makes "become." It is the same as calling God "Creator." The LXX version clearly seems to be influenced by the name-suppression scheme of the Rabbis, who wish to make a commandment against the utterance of the name, when in fact, the Scripture only pronounced judgment upon one who profanes the name directly (One can profane the name of God by not saying the name and giving false theology concerning his nature, and this is not what is meant by blaspheming the name.)

The theophoric namings leave it without a doubt that the divine name was pronounced "YaHw-h" with only the vowel to be placed at the hyphen location underivable based on only theophoric names. But the verbal argument in Exodus 3 settles this, because all third heh verbs end with "-eh", including both Hiphal and Qal forms. So putting these together yields "Yahweh" and this form is that of the Hiphil, and means "he makes be." The only tweak that is not evident in the English transcription is that the heh "h" in the middle of the name is not truly silent. The Hiphil has a hatef vowel, and the reason for this is to make the consonant sound plain. So don't just say "Yaweh"*. Say "Yahweh" making the h sound. The vowels of the verb patterns are fixed as a matter of verb paradigmns and are the same for every verb. Because of this Hebrew is much more conservative over time of verbal pronunciations. But there is some scholarly disagreement over the exact quality of the segol heh combination. The majority prefer a long "ey" quality. The verbal argument is also backed up by the fact that almost no Hebrew names do not have a plain meaning in Hebrew. This is hard for English speakers to grasp because our naming in English places emphasis on the sound, and neglects the meaning. Hebrew is more like some Indian naming customs such as "swift-runner" or "sky-cloud," etc. For this reason, it is plain that forms such as Yehovah, Jehovah, etc actually have no obvious meaning in Hebrew. In the Scripture, the Most High often says, "I am Yahweh." In most of the contexts this is more than simple self identification. Rather it is an assurance of his power, "I am he makes be." One other point I should mention is that there are two forms of the verb "to be" in Hebrew, which are "hayah" and "hawah." It is this second form of "to be", viz "to make be" upon which the divine name is based.

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