Frequently asked questions are organized by sub-headings below.
Qadesh La Yahweh Press and the related bible study group are not associated with any other religious group on or off the web. Our main web address is www.yahweh.org. We are not affiliated with yahweh.com or yahweh.net.
Because of the in-depth research required for each publication, which results in publishing times that are far more lengthy than we would like, we cannot at this time assign a firm publication date for our future volumes.
All finished and available research materials are published on our website.
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Books Not on Site
Any publications or articles that have been completed and ready for distribution are listed on our website for downloading. If you have a particular question that you would like answered please contact us.
Sacred Name Bible
No, we do not publish a "Sacred Name" bible. We also do not recommend one.
For beginning your studies we would recommend a good Hebrew-English Interlinear OT, Greek-English Interlinear NT, and a Strong's Exhaustive Concordance. As you progress you can add a Hebrew and Greek Lexicon as a companion to the Strong's Concordance. Also you would want to reference the Greek Septuagint of the OT with an English translation.
For an idea of the scope of reference material that one can consult you might want to review the Bibliography section of one of our publications.
The Name Yahushua
The ineffable name doctrine adopted by the Jews in the mid-second century B.C.E. resulted in the official suppression of the true pronunciation of the father's sacred name, Yahweh, as well as the praenomen of the lesser deity, his son, Yahu. It is from Yahu that the name Yahushua (Yahu saves) is derived and not from Yahweh, as popular and misinformed advocates would argue. In time, the Jewish religious leaders decided that only two letters of the sacred name Yahweh were allowed for popular use. This doctrine eventually led to the suppression of the full form of the name Yahu (representing three letters of the sacred name). The full form "Yahu" is found in early inscriptions when a direct reference is made to this deity. Nevertheless, by the first century C.E. the Pharisaic Jews had officially dropped the letter "waw" when writing this name in their texts (though other Jewish and Christian groups continued for a time with the use of the full form Yahu).
In turn, the suppression of the full form "Yahu" found its way into many personal names using Yahu as the theophoric element, if not by the actual spelling often by means of pronunciation. Sometimes (whether by writing or pronunciation) the "waw" was dropped; other times the "hay"; and in other incidences both the "hay" and the "waw." This process began with both Aramaic and Greek translations and their alternate forms of Hebrew personal names. It then found its way into Hebrew usage. Hebrew names, such as Yahushua and Yeremyahu, eventually were altered so that they were pronounced as Yeshua or Yahshua and Yeremiah (Jeremiah). Therefore, even though the name of Joshua the son of Nun, whose personal name is identical to that of the messiah's, is spelled Y-ah-u-shu-a, by using late Jewish rules for pronunciation, it is often pronounced today "Yah-shua," as if the "waw" in the theophoric element did not exist.
We believe the correct pronunciation of the messiah's earthly name is Yahushua. There is great, prophetic significance when we understand the true meaning of the name Yahushua which is "Yahu saves," rather than the popular understanding being "Yahweh is salvation."
It is the person Yahu (Yahu-shua) who does the saving through his surname given to him by the father, the one and only saving name "Yahweh." Accordingly, the full name of the messiah, as revealed in Scriptures is "Yahu Yahweh." The ramifications of this evidence are far reaching, especially in light of the fact that it is "Yahu Yahweh" that ultimately will grant us a share of the inheritance of eternal life. We will be covering this subject in much detail in a forthcoming publication entitled "The Name Yahu." Also see "The Sacred Name Yahweh."
Name of Salvation
The Scriptures scrupulously limit the one name of salvation as being Yahweh. We should be reminded of Keph's (Peter's) quoting in part of Joel, 2:28-32.
Therefore one does not receive salvation by calling on the messiah's true earthly name of Yahushua, even though Yahushua contains part of the sacred name (i.e., "Yahu"). There is only one name by which mankind can attain salvation: the name shared by our heavenly father and his son Yahushua, the name that will also be shared by the saved, the full sacred name Yahweh.
For a detailed examination of this issue please refer to Chapter 17 of "The Sacred Name Yahweh."
The dietary regulations were an augmentation to the Abrahamic Covenants of Promise instituted under the written contract of the Old Covenant made at Mount Sinai, also referred to as the Torah of Moses. Contained in the handwritten Torah were the augmentations of fleshly works or dogmasin (public decrees) that were adverse to us. The Scriptures point out that with the manifestation of grace at the death of the messiah, these augmentations (dogmasin) have been nailed to the stake (Col., 2:11-16).
Therefore one's salvation is not dependent on fleshly works of the law of which the dietary laws are a part of. Consequently, we do not discourage, prohibit, or judge anyone in regard to keeping or not keeping the dietary regulations. We agree that the dietary rules found in Scriptures, as well as other cleanliness statutes, are excellent to practice, possessing great health benefits. Their symbolism for taking in clean knowledge is also beneficial as a teaching tool. If a person understands the scriptural significance and prophetic symbolism, practicing the dietary rules can help enhance the development of one's divine nature, keeping in mind that it is not actually required for salvation.
For a complete review of this complex discussion please refer to chapters 1-8 of "The Festivals and Sacred Days of Yahweh."
Water Baptism and Salvation
John the Baptist points out the pure symbolic nature of water baptism when he states:
In other words, water baptism is a token of repentance—the true baptism is yet to come. In the example of Yahushua’s baptism, he was baptized with water by John and baptized with the sacred ruach by his father (Matt., 3:13-17). But this was not the messiah’s final baptism—the baptism of water was symbolic of his death and resurrection and the baptism of the sacred ruach was symbolic of his quickening. In Matt., 20:20-22 the mother of the sons of Zeebedee requested that they sit on his right and left side in the kingdom. Then Yahushua responds:
Remember this is a point long after Yahushua was baptized by John and yet he still had a baptism to go through—his death and resurrection and his quickening before he ascended to the Father.
Prior to John the Baptist there were no general water baptisms for the remission of sins (there were ritual cleansings before one could enter the Temple). However, the crossing of the Red Sea was a type of baptism (1 Cor., 10:2)—the water symbolic of death and resurrection and the cloud symbolic of quickening. But, Abraham, Isaak, Jacob, etc. were never water baptized—they instead received fleshly circumcision as a token.
If water baptism is necessary for salvation consider the following:
Even though water baptism isn't necessary for salvation, we are not saying that one should not be water baptized. In fact, the Scriptures indicate that water baptism is a good thing as long as the necessary prerequisites are met. Scriptures indicate that only persons directly authorized by Yahweh can legitimately perform water baptisms.
Baptism and Passover
If water baptism is a requirement before we can observe Phasekh then the messiah didn’t observe the Phasekh until he was about 30 years old (Matt., 3:13-17 Luke, 3:23). But Israel did observe Phasekh before they were baptized with Moses in the Red Sea (1 Cor., 10:2). The fact is, all men, whether they want it or not, will receive both the baptism of death and resurrection (water baptism) and the baptism of fire. However, not all will survive the baptism of fire.
We know of no one in our present day who Yahweh has given the authority to water baptize.
Circumcision of the flesh is classified as belonging to the works of the Torah, which were against us (the dogmasin, such as animal sacrifices, cleansing rites, customs in food and clothing, fleshly circumcision, etc.). (Gal., 3:15–20) These dogmasin (public decrees), coming in the form of statutes and laws, were augmentations attached to the original requirements of the Covenants of Promise made with Abraham. (Gal., 3:15–20) With the manifestation of grace at the death and resurrection of the messiah, the fleshly regulations of the Torah had been nailed to the stake. (Col., 2:11–16)
Under grace we bypass the handwritten Torah, which contains the added works of the flesh, and revert back to the righteousness of the Torah, i.e., obeying Yahweh and his charge and keeping the statutes, laws, and commandments that Abraham abided by while in uncircumcision.
In response to the Pharisaic converts to Christianity who wanted to require the early assembly members coming from among the nations to be circumcised in the flesh and to keep the dogmasin of the Torah of Moses, Keph (Peter) states:
Our conclusion that circumcision is not required for salvation does not mean that it is wrong for someone to be circumcised in the flesh, no more than it would be wrong to abstain from eating unclean meats (rats, skunks, snakes, pigs, etc.). If one does such things for the right reasons, such as for health considerations, as a token of the covenant, and as a reminder of their prophetic meanings, they can be beneficial. On the other hand, if you seek to be justified (made righteous) in order to receive the inheritance of eternal life by means of fleshly circumcision, the eating of only clean meat, and so forth, you are obligated to keep the entire handwritten Torah, including all of its works (which fleshly man is incapable of doing). Further, you fall from grace, for you seek justification outside of the messiah and the Torah of Trust.
If we are justified by the handwritten Torah and its fleshly works, then we have no need for the messiah, with whom we are to be joint-heirs in the Abrahamic Covenants of Promise. Nevertheless, Scriptures teach us that we can only come to the eternal inheritance by means of the messiah.
For a complete discussion of this issue please refer to our article titled "Circumcision."
Visible New Moon
There is no statement whatsoever in all of Scriptures that the moon’s luminary has to actually be viewed by a man before it could be officially designated as the beginning of a month. This detail is implicit in the statement that Yahweh "made the moon for the moadim" (Psalm, 104:19) and by the fact that it was already designated as regulating the night before Adam was created. (Genesis, 1:14-18) Therefore, the original purpose of the moon, which existed long before any man walked upon the face of the earth, was to fulfill its role as a mechanism for calculating time. Its role is not predicated upon the existence of man. Indeed, even when its crescent is large enough to be visible to people who are standing on the ground, the obstruction of clouds, snow, smoke, poor eyesight, and the like are all a constant threat as an impediment to their vision. This detail moves us away from visibility as a prerequisite for determining a new moon and emphasizes the moon’s position in orbit.
For a detailed discussion please refer to our publication "Rules for the New Moon."
The month-name ha-Abib (“the Green Ears”) does not require us to date that month based upon the maturity of barley. It was merely the name given to the first month of the year and was labeled as such because it was associated with the spring season. Ha-Abib was to be dated based upon the season not upon the maturity of barley. If Phasekh (Passover) always came after the beginning of the solar year (i.e., after the vernal equinox), then it would always fall in the spring and at the season of greening ears. The Hillelic Pharisees, on the other hand, associated ha-Abib specifically with barley grain and the omer wave offering. Since roasted grain and fruit could not be eaten until after the omer wave offering was made, for the Hillelic Pharisees the maturity of barley and of fruit trees became important in their formula.
There are a number of inherent problems that are manifest when one uses barley and fruit trees to date the beginning of the New Year. Namely, such a method is without scriptural authority, lacks specificity, is too heavily burdened by allowing subjective interpretations and personal preferences, and does not address severe climactic conditions that could either bring on an early appearance of crops or—as would occur in severe prolonged drought periods—an absence of crops altogether. The opportunistic rabbis knew that such unusual periods negated any legitimate use of crops and orchards for determining a new year. Their solution was to fall back on the only real scriptural determinative of a year they had: the tequphah.
Qadesh La Yahweh Press is planning to present a comprehensive discussion regarding Yahweh's Calendar in a forthcoming publication. For now, we refer you to our article titled "The Beginning of the Year."
Yes we do. Please refer to our Sacred Days link on our website.
Feast of Unleavened Bread on Abib 14-20
Our research has proven that Yahushua the messiah and the early assemblies who followed, held to the practice that the seven-day Festival of Unleavened Bread began with the 14th of Abib and ended at the close of the 20th of Abib. This system recognized that the 14th was not only the date for the ancient Phasekh (Passover) sacrifice (an event no longer required) but was the correct date for both the Phasekh supper and the first high Sabbath day of that festival. In this construct, Phasekh is the first day of the seven days of unleavened bread.
The practice of observing Abib 15-21 for the Festival of Unleavened Bread originated among the ancient Hasidim and was later made popular by the Pharisees and their spiritual descendants the Talmudists. For more information regarding this Pharisaic practice, see our Chapter 13 of "The Festivals and Sacred Days of Yahweh."
For a more complete overview, please reference our entire publication "The Festivals and Sacred Days of Yahweh."
According to our research, Abib 1 (spring) of 1996 to Abib 1 (spring) of 1997 represented the latest Jubilee year. It should be noted that the last 49-year Jubilee cycle (Abib 1, 1947 to Abib 1, 1996) was the 69th cycle from the time that the Israelites observed the first complete Jubilee cycle in the land of Kanaan, which occurred in the spring of 1386/1385 B.C.E. Also, the last Jubilee year (spring 96/97) represented not only the 50th year of the 69th cycle but it was also the beginning or first year of the 70th Jubilee cycle. This means that the next Jubilee year would be Abib 1 (spring) of 2045 to Abib 1 (spring) of 2046. For an examination of our comprehensive research please refer to our publication "The Sabbath and Jubilee Cycle."