“In their time of trouble cried to You; You in heaven heard them, and in Your abundant compassion gave them saviors who saved them from the power of their adversaries.” – Nehemiah 9:27.
My Method of Study:
How we study the Bible is very important. If you have the wrong methodology, it can lead you to make the wrong conclusions. Christianity has been using the “Writings of the Way” (Heb. Ketuvim HaDerekh; aka, “New Testament) to understand the Hebrew Scriptures (Tanakh; aka, “Old Testament”) for centuries now, and that approach is backwards. We should use the Hebrew Scriptures to properly understand the “Writings of the Way” (Heb. Ketuvim HaDerekh; aka, “New Testament”). Also to see what God says in the writings of the Torah – the five books of Moses – and the writings of the Prophets, because there is more information about the end times in the Hebrew Scriptures than there is in the “Writings of the Way.” This is what I will be doing in this two-part study. In the first part, I will be establishing the definition of a yasha’, the examples, and the pattern from the Hebrew Scriptures, and then in part 2, we will see how that same pattern is used of Yeshua.
In the Hebrew Scriptures, the Hebrew word, elohim, is used both for God/gods and for human judges.
About the Book of Judges
The book of Judges (Heb. Shoftim) covers a time span of 400 years from the death of Joshua to the time of Samuel the prophet. Samuel was the last of the judges and the first of the prophets. The “judges” were not what we think of “judges” today. They were not those who sit in a courtroom making various legal decisions about a particular case that is being presented to them. Instead, they were military leaders and heroes that God raised up to lead Israel (Judges 2:16, 18).
About the Two Names:
But there were two other names that was also used of these judges, and it is very important that we understand them, because these two names are also used in the “Writings of the Way” (Heb. Ketuvim HaDerekh; aka, “New Testament”).
- Elohim: The Hebrew word, elohim, was used for God/gods, and for human judges. We can see this is in Exodus 22:8-9.
If the thief is not caught, then the owner of the house shall appear before the JUDGES (Heb. elohim), to determine whether he laid his hands on his neighbor’s property. For every breach of trust. whether it is for ox, for donkey, for sheep, for clothing, or for any lost thing about which one says, ‘This is it.’ the case of both parties shall come before the judges (Heb. elohim); he whom the judges (Heb. elohim) condemn shall pay double to his neighbor.
Why is this term used of both God and these human judges? It is used of God because He is the ultimate “Judge,” and He decides what is right and wrong, true and not true. The other place we see elohim used for a particular judge is in I Samual 28 for Samuel, the last of the judges and also the first of the prophets. Saul has not been able to get any information from God, so he goes to the witch (or medium) of Endor to call up from the dead, Samuel. Then she gets afraid and realizes who Saul really is, but Saul asks her, What do you see?” She tells him, “I see elohim coming up out of the earth.” Then Saul asks her to describe him. She tells him, “An old man is coming up, and he is wrapped with a robe.” And then we discover that this “old man” was indeed Samuel. (I Samuel 28:11-15) So again, we can see that the Hebrew word elohim could be used both for God/gods and for a human judge/judges.
- “SAVIORS”: The “judges” were also known as “saviors.” And like the word elohim, the Hebrew word yasha’ (savior) could be used for God and for human saviors. For example, we can see these two uses in the following:
A. God is our Savior: “For I am the LORD your God, the Holy One of Israel, your SAVIOR” (Isaiah
43:3, emphasis added), “I, even I, am the LORD; and there is no SAVIOR besides Me” (Isaiah 43:11;
emphasis added,” and “And there is no other God besides Me, a righteous God and a SAVIOR” (Isaiah 45:21; emphasis added; see also Isaiah 45:15; 49:26; Hosea 13:4). These are just a few references.
B. Human Saviors. Not only is God called “Savior,” but because He works in and through human beings to bring “deliverance” or to “save” His people, they are also called by the same word. For example, in Nehemiah 9, the people of Israel are praying and confessing their sins as a nation, and then they say,
You gave them into the power of their adversaries who oppressed them. In their time of trouble they cried to You; You in heaven heard them, and in Your abundant compassion gave them SAVIORS who SAVED them from the power of their adversaries. (Nehemiah 9:27, JPS; emphasis added)
And SAVIOURS shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD’s (Obadiah 21, KJV; emphasis added)
Here are just two references where the word “Savior” is used both with God and with human saviors or deliverers. And it will be with this word that we shall focus on in this study.
“Yasha – Defined:
The word translated “saviors” [or “deliverers”] above is the Hebrew word, yasha’. According to the “Hebrew Chaldee Dictionary” in the Strong’s Concordance, it defines this word as –
yasha’ (H3467) [pron. “yaw-shah'”] a prim. root; prop. to be open, wide, or free; i.e., (by impl.) to be safe; causat. to be free: – avenging, defend, deliver (-er). help, preserve, rescue, be safe, bring (having) salvation, save (-iour), get victory. (53)
And those who God uses to provide a yasha’ are also called yasha’. For English speakers, this can sound confusing, but for Hebrew speakers, this makes complete sense. But the Hebrew word, yasha’ is an interesting term to exine in the original text, because it is used both as a verb (an action word) and as a noun (in reference to a person). For example, the Hebrew word, yasha’, can be seen in the following verse as a verb:
And the shepherds came and drove them away: but Moses stood up and helped [Heb. yasha’] them, and watered their flock. (Exodus 2:17)
The Hebrew language is quite different than English in that each word in Hebrew can be compared to an onion. Just as onions are not just composed of just one layer, but many, so Hebrew words do not have only one meaning – but many. Like in the definition given above, the word yasha’ is no exception. For example, in addition “to help,” it can mean “to preserve” (Ps. 36:6), “to rescue” (Deuteronomy 28:31), and “to deliver” (Judges 2: 16), but the most popular meaning for the verb form of the Hebrew word, yasha’ is “to save” [142 times].
Thus, the LORD saved [Heb. yasha’] Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the seashore. [Exodus 14:30]
In the above verse, “the LORD” is the English translation of the holy, sacred name of God, who is shown to be the One who “saved” or “redeemed” Israel from the Egyptians. It is here that the dual nature of the Hebrew word, yasha’, is indicated. Although in the physical realm, the one that led Israel out of Egypt was Moses, but if we could pull back the curtain and see in the spiritual realm, the One that was leading and orchestrating the redemption and release of Israel was the LORD, and He alone. And as we shall see, it is the same way with the word yasha’.
Yasha‘ as a Noun – “Savior”
Not only is the word yasha’ used as a verb, but as I previously noted, it can also be used as a noun. This can be seen in the following verse:
I, even I, am the LORD, and besides Me, there is no SAVIOR [Heb. yasha’]. [Isaiah 43:11].
As this verse reveals, the word yasha’ can also be translated as “Savior” or as “Deliverer.” Also, in this verse [as well as many others throughout the Hebrew Scriptures (Heb. Tanakh; aka, “Old Testament”) and in the “Writings of the Way” (Heb. Ketuvim HaDerekh; aka, “New Testament”), the LORD makes it quite clear that He is the only Savior. For example, His position that He is the only Savior of humanity is again reiterated a few chapters later:
…who has declared this from ancient times? Have not I the LORD? and there is no God else besides Me, a just God and a Savior; there is none besides Me. Look unto Me, and be you saved, all the ends of the earth: for I am God, and there is none else. [Isaiah 45:21-22; see also Hosea 13;4; 2 Samuel 22:3; Psalm 106:21; Isaiah 43:3; 45:15, 21; 49:26; 60:16]
Therefore, as can be seen in all these verses, the overall message of the Tanakh (Hebrew Scriptures) is that the LORD, the Holy God of Israel, is the One and Only Savior of humanity.
Learning to think Hebraically
What confuses the issue for many individuals is that the term, yasha’ [savior-deliverer] is not only used for the LORD, the God of Israel, but it is also used of individuals as well. For example, this can be seen in Judges 3:9,
And when the children of Israel cried unto the LORD, the LORD raised up a deliverer [or “savior'” Heb. yasha’] to the children of Israel, who delivered them, even Othniel the son of Kenaz, Caleb’s younger brother.
In this portion of Scripture, Othniel is presented as a yasha’ [savior-deliverer] that the LORD has raised up to yasha’ [to save or to deliver] the people of Israel. In fact, throughout the writings of the Tanakh [the Scriptures], there are many yasha’s [saviors-deliverers] that are mentioned. This is reaffirmed in a prayer spoken by Nehemiah:
Therefore, You delivered them into the hand of their enemies, who vexed them: and in the time of their trouble, when they cried to You, You heard them from heaven and according to Your manifold mercies, You sent them SAVIORS [Heb. yasha’], who SAVED [Heb. yasha’] them out of the hand of their enemies. [Nehemiah 9:27; emphasis added]
Who were some of these yashas [saviors-deliverers] that Nehemiah is making reference to in his prayer? The following is a list of those yashas [saviors-deliverers] that are more popularly known.
| Joseph | Deborah | Jephthah | Esther |
| Moses | Gideon | Ibzan | Mattathias |
| Othniel | Tola | Abdon | Judah Maccabees |
| Shamgar | Jair | Samson |
All of these brought “deliverance” or “salvation” to Israel. And there are many others who could have been listed.
One Savior or Many?
The question that immediately comes to mind when reading the partial list of saviors-deliverers found in the Tanakh (Hebrew Scriptures) is “How can the LORD claim to be Israel’s only yasha’ [Savior-Deliverer] when, in fact, all these other individuals in the Scriptures and extra-biblical texts are being called a yasha’ [savior-deliverer] as well? As a result of the term yasha’ [savior-deliverer] being used in reference to the LORD and to individuals, it makes the identification and designation of “savior” difficult, particularly for those who are unfamiliar with the term as it was understood and used within the Hebrew culture and thinking process.
The Two Realms of God’s Kingdom
In the Hebraic culture, both the spiritual and physical realms were identified and spoken about simultaneously. This idea of the spiritual and physical realms existing simultaneously and co-jointly can be found in 2 Kings 6:
“Go find out where he is,” he [King Aram] said, “so that I can have him seized.” It was reported to him that [Elisha]was in Dotham; so he sent horses and chariots there and a strong force. They arrived at night and encircled the town. When the attendant of the man of God rose early and went outside, he saw a force, with horses and chariots, surrounding the town. “Alas, master, what shall we do?” his servant asked him. “Have no fear,” he replied. “There are more on our side than on theirs.” Then Elisha prayed: “LORD, open his eyes and let him see.” And the LORD opened the servant’s eyes and he saw the hills all around Elisha covered with horses and chariots of fire. The Arameans came down against him, and Elisha prayed to the LORD: “Please strike this people with a blinding light.” And He struck them with a blinding light, as Elisha had asked.
Elisha said to them, “This is not the road, and that is not the town; follow me, and I will lead you to the man you want.” And he led them to Samaria. When they entered Samaria, Elisha said, “O LORD, open the eyes of these men so that they may see.” The LORD opened their eyes and they saw that they were inside Samaria. When the king of Israel saw them, he said to Elisha, “Father, shall I strike them down?” “No, do not,” he replied. “Did you take them captive with your sword and bow that you would strike them down? Rather, set food and drink before them, and let them eat and drink and return to their master.” So he prepared a lavish feast for them and, after they had eaten and drunk, he let them go, and they returned to their master. And the Aramean bands stopped invading the land of Israel. (2 Kings 6: 13 – 23, JPS)
In this account, the two parts of God’s realm are seen to co-exist simultaneously, and after Elisha prayed, his servant could see the forces from the two parts. This is also seen in the design and building of the Tabernacle in the wilderness. There is the original Heavenly Tabernacle [which still exists to this day in heaven], and there was the earthly Tabernacle/Temple [which was patterned after the heavenly one] and has yet to be rebuilt. The earthly Tabernacle existed as part of the physical reality.
A final example of this dual existence can be seen in the life of the believer. According to the writings of Paul, the believer not only exists in the physical realm [in this world], but we have also been lifted “up together and made to sit together in heavenly places in the Messiah Yeshua” [Ephesians 2:6]. Thus, those things that are designed and created by God exist in a dual reality: they exist both physically and spiritually. The same is true of the Hebrew word yasha’ or “savior-deliverer.”
A Hebrew writer could use a single term, such as yasha’ [savior-deliverer] and use it to refer to a human individual and to God, or even to use it to refer to both simultaneously. For example, it is not unusual for a Hebrew writer to be discussing the human yasha’ [savior-deliverer], switch to God’s perspective, and then switch back to the human perspective once more. From a biblical-Hebraic mindset, this makes sense [as I have demonstrated]; however, from a Greco-Roman mindset – which is linear in orientation, which most of the “Christian” world and diaspora [dispersed] Jews possessed, this can be totally confusing. Consequently, for the biblical Hebraic writer, which of the two viewpoints he wished to emphasize depended on which viewpoint and realm [or both simultaneously] he wished to focus upon at the time.
A Matter of Perspective
Although the individual may be called a yasha’ [savior-deliverer], it is always God who is praised for the act of deliverance. To simplify the issue, it may be easier to think of the human yasha’ [savior-deliverer] as a conduit or channel in and through which God works to bring about deliverance or salvation to His people.
Moses – A Yasha’ of the LORD
For example, when Moses delivered and led the children of Israel out of Egypt, it is the LORD God of Israel who is praised for delivering them. Why? Although from a human perspective, Moses was the yasha’ [savior-deliverer]; from the heavenly perspective, it was actually God who was working in and through Moses to bring about and to perform the deliverance. Therefore, it is God who deserves the honor and the praise. Moses as the yasha‘ [savior-deliverer] was the designated conduit or channel in and through which God worked to bring about deliverance to His people, Israel. This is the constant pattern that every human yasha’ [savior-deliverer] followed throughout the Scriptures, and in particularly, within the lives of the ancient judges of Israel.
The Judges and Saviors of Israel
In the biblical book of Judges, there are many yasha’ [saviors-deliverers] which are discussed in their use to bring deliverance to the people of Israel. Near the beginning of the book, it makes the following statement:
And when the LORD raised them up judges, then the LORD was with the judge, and delivered them out of the hand of their enemies all the days of the judge: for it repented the LORD because of their groanings by reason of them that oppressed them and vexed them [Judges 2:18].
The term “raised up” comes from the Hebrew word, qum, which means “to raise up,” “to establish,” and “to strengthen.” Also, it is “used to the confirmation of a person, a decree, or an existing situation [Numbers 30:14; Deuteronomy 27:26; Esther 9:21; Isaiah 14:26; Daniel 9:12]. In the Oral Torah, or later called the Mishnah, this term is also used in Tractate Avoth 1:1 in regard to making disciples:
A. Moses received Torah at Sinai and handed it on to Joshua, Joshua to the elders, and elders to
prophets.
B. And prophets handed it on to the men of the great assembly.
C. They said three things:
1. Be prudent in judgment.
2. Raise Up [Heb. Qum] many disciples.
3. Make a fence for the Torah.
This idea of “raising up disciples” was so central to the heart of the rabbis, that this phrase was carved into the doorway of the Great Synagogue in Israel 200 years before the conception and birth of Yeshua. Finally, the significance of the term qum is seen “in its use with God’s establishment of His Messiah. [Numbers 24:17; Deuteronomy 18:15, 18; Jeremiah 23:5].
Three Examples of Judges
In the book of Judges, there are three individuals who are specifically referred to by the designation of yasha’ [savior-deliverer or a designated channel]:
- Othniel the son of Kenaz. According to Judges 3: 7-11, Israel had again gone back to the worship of Ba’al and Asherah, and as a result of their disobedience to the Written Torah (the first five books of our Bibles), God allowed them to be taken over and oppressed by the King of Mesopotamia, Cushan-rishathaim. It was only after the children of Israel began to cry out to God about their oppression that He “raised up” a yasha’ [savior-deliverer] to save or to deliver them from the oppression. Furthermore, the Scriptures state that the Holy Spirit came upon Othniel during his time of rule, which was 40 years. The term “raised up” is repeatedly used in reference to each individual that God anointed to be His yasha’ [savior-deliverer, or His designated channel of deliverance] for the people of Israel.
- Ehud, the son of Gera. According to Judges 3:12-30, Israel had once again fallen away from the true worship of the LORD, the God of Israel, by following false gods. In response, God permitted Elgon, the king of Moab, along with the children of Ammon and Amelek, to attack Israel and to take possession of it, including the “city of the palm trees” (Judges 3:13). The children of Israel remained in subjection to Moab for a period of 18 years. After the 18 years had past, the children of Israel again cried out to God to deliver them from their oppressors.
According to the Tanakh (Hebrew Scriptures), “The LORD raised them up a yasha’ [savior-deliverer], Ehud, the son of Gera, a Benjamite, a man left-handed…” (Judges 3:15). Ehud came up with a plan to get the King alone and then to kill him. This led to a further battle against Moab that resulted in the liberation and freedom of the children of Israel. His period of rule was approximately 80 years.
- Unmentioned. According to 2 Kings 13:1-9, Israel was once again living in rebellion under the reign of Jehoahaz the son of Jehu. God was angry again with Israel, so He allowed them to be oppressed by Hazael, King of Syria, and his son, Ben-Haded. After some time of experiencing foreign oppression, Jehoahaz lifted up his voice to God, and in response, “And God gave Israel a yasha’ [savior-deliverer], so that they went out from under the hand of the Syrians: and the children of Israel dwelt in their tents, as beforetime” [2 Kings 13:5]. Interestingly, even after God delivered them from the Syrians through His yasha’ [who is not named], Jehoahaz and the people continued to practice idolatry.
From these three examples – Othniel, Ehud, and the unnamed yasha’, as well as the other judges, a pattern begins to take form regarding the call and life of the yasha’ anointed by God.
The Pattern of the Yasha’
In each scenario, the people fall under oppression for a time, then they lift up their voice to God, and as a result, God does the following:
- God “raises up” a yasha’ [savior-deliverer];
- God works in and through the yasha’ [savior-deliverer] to liberate and deliver His people; and
- Once the people are delivered, the yasha’ [savior-deliverer] has a length of rule over the people.
In addition to this pattern, another element becomes evident as you study the lives of the Judges: each of them was anointed by “the Spirit of the LORD” prior to their act of delivering the people. For example, it says regarding Othniel, “And the Spirit of the LORD came upon him, and he judged Israel, and went out to war: and the LORD delivered Cushan-rishathaim king of Mesopotamia into his hand;…” [Judges 3:10]. In Judges 6:34, it says regarding Gideon, another yasha’ [savior-deliverer] of the LORD: “But the Spirit of the LORD came upon Gideon, and he blew a trumpet; and Abi-ezer was gathered after him.” This same element is brought in the lives of the other judges as well.
Thus, the biblical pattern of the yasha’ [savior-deliverer] can be seen now to be compised of four elements:
- God “raises up” a yasha’ [savior-deliverer];
- God anoints him [or her] with the Holy Spirit;
- God works in and through the yasha’ [savior-deliverer] to liberate and deliver His people; and
- Once the people are delivered, the yasha’ [savior-deliverer] has a pre-determined period of rule over the people of Israel.
These four elements of the yasha’ [savior-deliverer] are repeated over-and-over again throughout Israel’s biblical and Second-Temple historical periods. It is the pattern that shall be repeated again in the life of the long-awaited Messiah, Yeshua of Nazareth.
In the Next Article,
I want to complete this study by examining this same yasha’ pattern in the life of the Messiah Yeshua.
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