Mailman Dan wrote:Christ is the English term for the Greek Χριστός (Khristós) meaning "the anointed one".[3] It is a translation of the Hebrew מָשִׁיחַ (Māšîaḥ), usually transliterated into English as Messiah or Mashiach.
This is wrong for so many reasons.
First,
IF Khristos was the Greek equivalent of the Hebrew Mashiach, and Mahiach was the title in Hebrew, than Christ is still wrong. If one is going to translate the Hebrew title into Greek, which is inappropriate to begin with, why would one then transliterate the Greek title into English? An English transliteration of a Greek translation goes against all linguistic rules. You should always translate words, and transliterate names and titles. So if the title was Mashiach than it should be Mashiach in English. If one is going to go with the unorthodox approach of translating titles than it should have been translated into English Anointed.
But that is all predicated on the initial IF, which carries several errors in and of itself.
Lets' start with the Greek shall we. The Greek Khristos was not written in any of the earliest manuscripts. You will find only one place in the whole of the Greek text prior to the mid 4th-century where any variation of chrio was actually written—and it does not apply to Yahowsha’. All references to the Ma’aseyah’s title were presented using the Divine Placeholders ΧΣ, ΧΥ, ΧΩ, and ΧΝ.
The only time we find a derivative of chrio in God’s voice is when the Ma’aseyah Yahowsha’ toys with the Laodicean Assembly (representing Protestant Christians living in today’s Western Democracies) in His seventh prophetic letter. To appreciate His sense of humor, and to fully understand the point He was making, it is important to note that the Laodiceans were wealthy and self-reliant. They made a fortune promoting their own brand of ointment for the ears and eyes known as “Phrygian powder,” under the symbol “Rx.” So referencing their healthcare system, Yahowsha’ admonished: “
I advise that you…rub (egchrio – smear)
your eyes with medicinal cake (kollourion – a drug preparation for ailing eyes)
in order that you might see.” (Revelation 3:18) Therefore, in the singular reference to chrio, the root of christo, in the totality of the pre-Constantine Greek manuscripts, Yahowsha’ used it to describe the application of drugs.
To further indict “Christ” and “Christian,” even if the tertiary definition of chriso, “anointed,” were intended, that connotation still depicts the “application of a medicinal ointment or drug.” And should we ignorantly and inadvisably jettison this pharmaceutical baggage, we’d still be left with other insurmountable problems.
First, the Scriptural evidence strongly suggests that Yahowsha’s title was not “ha Mashiach,” which means “the Anointed,” but instead “ha Ma’aseyah,” which translates to “the Implement Doing the Work of Yahowah.” (More on this in a moment.)
Second, “ha Ma’aseyah,” as a Hebrew title, like the name Yahowsha’, should have been transliterated (presented phonetically) in Greek and also English, not translated. For example, the titles Rabbi, Imam, Pharaoh, Czar, Sheik, and Pope were all transliterated, not translated.
Yahowsha’ was not Greek, did not speak Greek, and did not have a Greek name or a Greek title, so to infer that He did by crudely transliterating Ieosus Christos “Jesus Christ” is grossly misleading and completely deceptive.
Third, there is no justification for using Hellenized nomenclature when addressing a Hebrew concept. And since Yahowsha’ did not communicate in Greek, that language is nothing more than a translation of what He actually conveyed. This would be like transliterating Genghis’ “Khan” title, which means “ruler” in Mongolian, “Jinjeus Malak,” because we like the letter J, the “eus” ending derived from Greek grammar, and malak has the same meaning in Hebrew. Worse, how about rendering Caesar Augustus, “Hairy August,” as that is what caesar means in English. It’s idiotic.
And fourth, the textual evidence suggests that the Divine Placeholders ΧΣ, ΧΥ, ΧΩ, and ΧΝ were not based upon Christos, Christou, Christo, or Christon, as those who have an aversion to all things Hebrew would have you believe. Consider this: writing about the great fire which swept through Rome in 64 CE, the Roman historian Tacitus (the classical world’s most authoritative voice) in Annals XV.44.2-8, revealed: “All human efforts…and propitiations of the gods, did not banish the sinister belief that the fire was the result of an order [from Nero]. Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Chrestucians (Chrestuaneos) by the populous. Chrestus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilate. And a most mischievous superstition, thus checked for the moment, again broke out not only in Iudaea, the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the world find their center and become popular. Accordingly, an arrest was first made of all who pleaded guilty; then, upon their information, an immense multitude was convicted, not so much of the crime of firing the city, as of hatred against mankind. Mockery of every sort was added to their deaths. Covered with the skins of beasts, they were torn by dogs and perished, or were nailed to crosses, or were doomed to the flames and burnt, to serve as a nightly illumination when daylight had expired.”
But there is more, the Nestle-Aland 27th Edition Greek New Testament reveals that Chrestus (χρηστὸς) was scribed in 1 Peter 2:3, not Christos. Their references for this include Papyrus 72 and the Codex Sinaiticus, the oldest extant witnesses of Peter’s (actually of Shim’own Kephas’) letter.
In Shim’own’s epistle, one attested by both ancient manuscripts, the Disciple and Apostle tells us: “
As a newborn child, true to our real nature (logikos – genuine, reasonable, rational, and sensible)
, earnestly desire and lovingly pursue (epipotheo – long for, showing great affection while yearning)
the pure and unadulterated (adolos – that which is completely devoid of dishonest intent, deceit, or deception)
milk in order to grow in respect to salvation, since we have experienced (geuomai – partaken and tasted, have been nourished by)
Yahowah (ΚΣ – from a Divine Placeholder)
as the Useful Implement and Upright Servant (Chrestus – the Upright One who is a superior, merciful, gracious, kind, and good tool)
.” (1 Shim’own / Peter 2:2-3) The fact that we find Chrestus written in the Codex Sinaiticus, and the placeholder ΧΡΣ written in P72 in the same place in this passage, we have an early affirmation that the Divine Placeholder representing the title “Ma’aseyah” was based upon the Greek Chrestus, not Christos.
And while Chrestus isn’t Yahowsha’s title, it is at least an apt translation of it. Chrestus means “useful implement,” and “upright servant,” as well as “merciful one.” It was used to “depict the good and beneficial work of a moral person.” So rather than being “drugged,” a Chrestucian is a “useful implement, an upright servant, and a moral person working beneficially” with Yah. Therefore, while using Chrestus would have been an honest mistake, at least, unlike Christos, it would not have been a deliberate deception.
So now that we know that Christ is absolutely wrong,and that if you were to transliterate the title from Greek instead of Hebrew you have Chrestus, let's look at what His title was in the language of revelation.
To begin, let’s consider the issues of consistency and relevance. Most every important name, title, and word associated with Yahowah and our yashuw’ah / salvation, bears God’s signature: “Yah.” So as you think about the following examples cited from Scripture, please consider the likelihood that Yahowah’s most important title would not be included in this list. And at the same time, I would encourage you to ponder the collective message communicated by these names, while at the same time considering the consequence of their religious corruptions.
Starting with the Savior Yahowsha’, and salvation, yashuw’ah, these words, titles, and names include: yahab – Yah Gives and Yah Provides, yahuwd – Yah Knows and Loves, Yahuwd – the Place Yah Knows and Loves (Judah), Yahuwda’y, Yahuwdy and Yahuwdym – Related to Yah (Jew and Jews), Yahuwdiyth – Yah’s Language (Hebrew), Yahowchanan – Yah is Merciful (John), Yahuwyada’ – Yah Knows (Jehoiada), Yahuwyakyn and Yahuwyaqym – Yah Establishes and Uplifts (Jehoiachin and Jehoiakim), Yahuwnatan – Yah Gives (Jonathan), Yahuwtsadaq – Yah Vindicates (Josedech), Yahuwram – Yah Uplifts (Jehoram), Yahuwsheba’ – Yah’s Promise of Seven (Jehosheba), Yahuwshaphat – Yah Judges (Jehoshaphat), ‘Abiyah and ‘Abiyahuw’ – Yah is my Father (Abijah and Abihu), ‘Edonyah – Yah is the Upright Pillar (Adonijah), ‘Uwryah – Yah is Light (Uriah), ‘Achazyah – Yah Grasps Hold (Ahaziah), ‘Achyah – Yah’s Familial Relationship (Ahijah), ‘Elyah – Yah is God (Elijah), ‘Amatsyah – Yah is Aware and Capable (Amaziah), ‘Amaryah – Yah Speaks (Amariah), binyah – Yah’s Son (building), Banayah – Yah Builds Up and Establishes (Benaiah), biryah – Yah Nourishes (meat), Berekyah – Yah Kneels Down to Bless (Berechaih), gadyah – Yah’s Lamb (kid), Gadalyah and Gadalyahuw – Yah Grows (Gedaliah), gawyah – Yah’s Deceased Body (corpse (speaking of Passover)), Gamaryahuw – Yah Completes (Gemariah), daliyah – Yah’s Branch (branch (a Ma’aseyah metaphor)), Howsha’yah – Saved by Yah (Hoshaiah), Zabadyah – Yah’s Gift Endows (Zebadiah), Zakaryahuw – Remember Yah (Zechariah), Chagiyah – Yah’s Festival Feasts (Haggiah), Chizqyah – Yah Strengthens and Prevails (Hezekiah), chayah – Live with Yah (life), Chilqiyah – Share with Yah (Hilkiah), Chananyahuw – Yah’s Merciful (Hananiah), Chashabyah – Yah’s Plan (Hashabiah), Towbiyah – Yah is Good (Tobiah), Yakda’yah – Acknowledge Yah (Jedaiah), Yachizqiyahuw – Yah Strengthens (also rendered Hezekiah), Yariyahuw – Yah is the Source of Instruction (Jerijah), Yirmayahuw – Yah Lifts Up (Jeremiah), Yasha’yahuw – Salvation is from Yah (Isaiah), Mow’adyah – Yah’s Appointed Meetings (Moadiah), Mowriyah – Revere Yah (Mount Moriah), michyah – Yah Preserves Life (preserves life), Machceyah – Yah’s Shelter (Maaseiah), Malkiyah – Yah Rules (Malchiah), Ma’aseyah – Doing Yah’s Work (Maaseiah), Ma’aseyahuw – Implement of Yah (Maaseiah), Miqneyahuw – Redeemed by Yah (Mikneiah), Mashelemyahuw – Yah’s Visible Likeness (Meshelemiah), Mattanyah and Mathithyahuw – Yah’s Gift (Mattaniah and Matthew), Nachemyah – Yah Consoles and Comforts (Nehemiah), Ne’aryah – Yah’s Young Servant (Neariah), Neriyahuw – Yah’s Lamp (Neriah), Nathanyahuw = Yah Gives (Nethaniah), ‘Obadyah – Work With Yah (Obadiah), ‘Adayah – Yah’s Pass Over Adorns (Adaiah), ‘Uziyahuw and ‘Uziya’ – Yah is Mighty (Uzziah), ‘Ananyah – Yah Appears (Ananiah), ‘Anayah – Yah Answers and Responds (Anaiah), ‘Azaryahuw – Yah Supports and Assists (Azariah), ‘Asayah – Yah Does the Work (Asaiah), ‘Amacyah – Yah Carries Our Burdens (Amasiah), ‘Athalyahuw – Yah’s Splendid Choice (Athaliah), Padayah – Yah Ransoms and Redeems (Pedaiah), Palatyahuw – Yah Saves and Sets Free (Pelatiah), Tsidqiyahuw – Yah’s Justice Vindicates (Zedekiah), tsaphiyah – Observe Yah (examine), Tsaphanyahuw – Treasure Yah (Zephaniah), tuwshiyah – Yah’s Wisdom (wisdom), Tsaruwyah – Be Bound to Yah (Zeruiah), Qowlayah – Listen to the Voice of Yah (Kolaiah), Ramalyahuw – Be Raised by Yah (Remaliah), ra’yah – Yah Loves (love), Shobyah – Yah’s Branch and Staff (Shachia), Sherebyah – Yah’s Scepter (Sherebiah), Sarayah – Persist and Persevere With Yah (Seraiah), Raphayah – Yah Heals & Restores (Rephaiah), Shakanyahuw – Settle and Dwell with Yah (Shechaniah), Shelemyah – Yah Provides a Peace Offering (Shelemiah), Shama’yah – Listen to Yah (Shemaiah), and Shamaryahuw – Closely Observe Yah (Shemariah).
Reading this list, it becomes evident that the prophets and disciples, Yasha’yahu (Isaiah), Zakaryahuw (Zechariah), Chizqyah (Hezekiah), Yirmayahuw (Jeremiah), ‘Elyah (Elijah), Nachemyah (Nehemiah), Mathithyahuw (Matthew), and Yahowchanan (John), told us to Shama’yah (listen to Yah) in Yahuwdiyth (Yah’s Language) regarding a Yahuwdy (Jewish) yashuw’ah (Savior) who arrived in Yahuwd (Judah) named Yahowsha’ as the ‘Edonyah (Upright Pillar), as the Ma’aseyah (Implement Doing the Work of Yah), as binyah (Yah’s Son), as gadyah (Yah’s Lamb), as daliyah (Yah’s Branch), berekyah (as Yah kneeling down and diminishing Himself to bless us), banayah (establishing) the Towrah (written instruction, teaching, direction, and guidance) on Mount Mowriyah (Revere Yah) on the Chagiyah (Yah’s Festival Feast), the Mow’adyah (Yah’s Appointed Meeting Time), of ‘Adayah (Yah’s Passover) to Padayah (ransom and redeem us to Yah) to Palatyahuw (have Yah save us and sets us free), with Tsidqiyahuw (Yah’s justice vindicating us) so that we might chayah (live with Yah), Shakanyahuw (settling down and dwelling with Yah). So in conclusion: Zakaryahuw Yahowchanan Yahsa’yahuw (Remember Yah is our Merciful Savior), the Ma’aseyah (the Implement Doing the Work of Yahowah) which is Yahowsha’ (Yahowah Saving Us).
But perhaps, Yah had a senior moment, and after conveying 265 essential names, titles, and words bearing His signature, including Yahowah and Yahowsha’, on the most important title of all relative to our salvation, He got distracted, lost interest, and failed to seize the opportunity to associate Himself with the Ma’aseyah. Or maybe, just maybe, the same Masoretes who corrupted Yahowsha’s name, giving us Yehshu, also corrupted Ma’aseyah, giving us Mashiach, and thus Messiah.
The second insight I’d like you to consider relative to the validity of Ma’aseyah versus Mashiach and Messiah is the number of times one versus the other appears in God’s Word. You may be surprised to learn that we know for certain that Ma’aseyah and Ma’seyahuw were written twenty-three times throughout the Prophets and Writings (in Yirmayahuw/Jeremiah, in 1&2 Chronicles, in Ezra/Ezrah, and in Nachemyah/Nehemiah). Mashiach, on the other hand, may have been scribed twice, both times in Dan’el/Daniel. (The reason I wrote “may” will become evident in a moment.)
Third, the textual spelling from which Ma’aseyah and Mashiach are vocalized is identical save the concluding letter. Throughout Yah’s Word in paleo-Hebrew (twenty-three times in five different books), we discover that the final letter in Ma’aseyah is Hey (ה), providing the same “ah” sound as we find at the end of Yahowah’s name. But in the book of Daniel, the only one originally scribed in both Aramaic and Babylonian Hebrew, we find a Chet (ח), conveying the hard “ch” sound. And while these letters would never have been confused in paleo-Hebrew, they are so similar in Babylonian Hebrew (ה vs. ח), that once a scroll has been unfurled and handled a number of times this minor distinction (the length of the left leg) would be lost.
Since the evidence is our guide to the truth, be aware that there are eight partial manuscripts of Daniel in the Dead Sea Scroll collection. These were copied between 125 BCE and 50 CE. It should be noted that all four scrolls containing material from the first eight chapters of the book, are initially scribed in Babylonian Hebrew, but they switch to Aramaic in the midst of chapter 2, verse 4, and then revert back to Hebrew at the beginning of the eighth chapter. (Along these lines, it is also interesting to note that the longer Roman Catholic version of Daniel, with the Prayer of Azariah, the Song of Three Men, Susanna, and Bel and the Dragon, isn’t supported by any Qumran manuscript.)
None of the eight scrolls found in the Qumran caves provide any witness to the text between Daniel 7:18 and 10:4. And unfortunately, the two passages with references to the Ma’aseyah or ha Mashiach, Daniel 9:25 and 9:26, are right in the midst of this void. That means that the oldest manuscript attesting to this minor difference (the length of the left leg on the concluding letter) with major implications (Ma’aseyah or Mashiach) was written by rabbinical Masoretes in the 11th-century CE. So it is in this manuscript, known as the Codex Leningradensis (dated to 1008 CE and published in 1937), that the rabbinical agenda, openly stated in the 3rd of Maimonides’ 13 Principles of Judaism (God is incorporeal) strives to distance the Rabbinical Mashiach from Yahowah—a G-d whose name rabbis will neither write nor speak. As such the evidence on behalf of Ma’aseyah is strong and on behalf of Mashiach is weak.
Fourth, every Scriptural name and title, from Isaiah to Zachariah, from Mount Moriah to the Messiah, which is transliterated “iah” today, is actually “yah” in the revealed text. Just as Qumbayah and Halaluyah speak volumes to those with an ear for Yah’s Word today, so does the legacy of “iah” at the end of “Messiah.”
Fifth, Ma’aseyah provides a perfect depiction of how Yahowah used Yahowsha’. As Ma’aseyah, He was “Yah’s Implement, Doing the Work of Yahowah.” Ma’aseyah even serves as the perfect complement to Yahowsha’, whereby we are told that “Salvation is from Yah.”
Sixth, Ma’aseyah helps illuminate Yahowah’s First Written Instruction: “Zakar/Remember the Shabat/Sabbath.” After using two of Hebrew’s three words for “doing work,” ‘abad and ‘asah, (the other being ma’aseh) Yahowah asks us not to do any mala’kah on Shabat. Recognizing that mala’kah is based upon mal’ak, which is “a spiritual being, God’s servant, a theophanic manifestation tasked with the job of delivering the heavenly message,” it becomes evident that we are being asked not to do the work of the Ma’aseyah, because He is the “Implement Yahowah has Tasked to Do His Work.” In other words: Yah can save us, but we cannot save ourselves.
Seventh, now that we know that the Divine Placeholders used in the Greek text to represent the Ma’aseyah were based upon Chrestus, not Christos, we find a perfect match. Both words convey the same message: Yahowsha’ is Yah’s “Useful Implement,” His “Upright Servant,” who does “Good, Moral, and Beneficial Work.” And that is better than being “Christ/Drugged.”
It is therefore reasonable for us to conclude that Yahowah assigned the title Ma’aseyah to Yahowsha’.
let’s examine Ma’aseyah through the lens of paleo-Hebrew—the language of revelation. The first letter, Mah, which is now called Mem, was conveyed by way of waves upon the water. It symbolized the origin of life and cleansing. And even today, mah in Hebrew means “water.”
The second letter is Ayin. This character, which is also found in Yahowsha’s name, was drawn to depict an eye. It was used to convey the ideas of sight, observation, knowledge, perspective, and understanding.
The third letter in Ma’aseyah is Sin, which is called Samech today. Its graphic symbol was akin to a thorn, a hard sharp object which was known to pierce. It came from a bush which served as a protective barrier from carnivores and ill-tempered men. It conveyed the ideas of cutting, piercing, separation, and division, in addition to shielding and protecting.
The last two letters in Ma’aseyah are mirrored in the beginnings of Yahowah’s and Yahowsha’s names. As we now know, the Yowd was drawn to represent an arm and hand, and it symbolized the power and authority to do whatever work was necessary.
The final letter in Ma’aseyah is Hey, whose pictographic form revealed a person reaching up and pointing to the heavens. It conveyed the importance of observing God, and of reaching up to Him for assistance.
The picture painted by these historical characters collectively tell us that the Ma’aseyah is the source of life and of spiritual cleansing for those who know and understand Him, who observe His words and deeds from the proper perspective. While He was pierced for our sins, and while He came to bring division, He has the power to protect and shield. As Yahowah’s representative, the Ma’aseyah comes with the power and authority of God. He is literally the work of God. Those who recognize these things, and who reach up and rely upon Him, will find Him ready and willing to assist.
Truth is so much more enlightening than religious myth and corruptions.
