289An Introduction to God

Dabarym

…Words

 

5

Shamar Dabar | Observe the Word

 

Looking Closely…

Understanding is predicated upon evidence and reason. And the best source of information, at least as it relates to the existence of God and the means to forming a relationship with Him, is a complete and accurate translation of Yahowah’s testimony – replete with a comprehensive evaluation of the words He selected to communicate to us. That is why this book is dedicated to Yahowah’s instructions and guidance.

This will be a continuing conversation with God, not with me or anyone else. Beyond the translations, my role is to provide some illumination, perhaps a handrail, a little contextual framework, for considering and connecting His insights so that they are as revealing as possible. Hopefully, this will encourage you to reflect upon the significance of His words.

To maintain a clear distinction between my observations and Yahowah’s, the words God inspired will be printed in bold font. Yahowah’s terminology (correctly translated) can be trusted. Mine are only there because I want you to think about His.

I do not purport to have all the answers – but fortunately, I don’t have to because He does, and He has told us where to find them. Revealing them is the intent of His testimony and thus of this book.

The standard Yahowah has set for Himself is perfection. There can be no mistakes or contradictions. 290And while that is clear enough, the truth is still filtered through imprecise and evolving languages and millennia of scribal hands. Even as the inspired prophets writing everything from Genesis through Malachi put quill to parchment beginning 3,468 years ago, those words would have been heard and read differently based upon each individual’s prior experiences and ability to process the full range of meanings. Among these challenges, or opportunities, is that the more we are exposed to God’s words, the closer we look, and to the degree we think, the more we perceive and understand.

As time has passed, occasional scribal errors, some less than judicious religious editing, and changes in language and customs have conspired to rob us of the richness of the message which originally permeated these texts. And these problems were multiplied when the Hebrew manuscripts were translated into Greek, then Latin, en route to being rendered in English to influence a religious audience. This problem was exacerbated by political and religious agendas – all designed to make the flock easier to control and fleece. The result today is that English Bible translations are grossly inaccurate.

In rendering Yahowah’s Word in English as completely and accurately as possible, I have favored the preferred meanings of the Hebrew terms unless a different vocalization of the text or a secondary definition provides a better, more consistent fit within the context. Etymological roots will be our principal guide as we explore. If a phrase still begs for elucidation, we’ll consider colloquialism and will always be attuned to metaphors. I would characterize this approach as literalistic, with an eye for symbolism.

Hebrew provides a rich linguistic palette – especially for subjects related to human nature and relationships, things Yahowah cares deeply about and about which He had a lot to say. It speaks to mind and soul. But we must 291also understand that, when looking to the future, the prophets had no words to describe technologies that are now commonplace. “Televisions and smartphones,” “the internet and personal computing,” “electricity and light bulbs,” “bullets and bombs,” “autos and airplanes” weren’t concepts at all familiar to them. Consider how one would describe Israel’s Iron Dome intercepting Hamas or Hezbollah rockets to a culture in which controlled flight, explosions, and mechanization were unknown. But since the prophets did this very thing, sometimes we will have to extrapolate.

Some say that there may be a deeper, mystical meaning to passages, some esoteric code latent in Gematria and Equidistant Letter Sequences. While there may be merit to these claims, no matter what’s buried between the words, their plain meaning, and the pictures they provide, is primarily what God intended.

Since words comprise the totality of the Towrah and Prophets, it’s important that we render God’s correctly. Words are Yahowah’s most important symbols. They represent God, define Him, and explain His intent and plan. Apart from these words, there is no way to know Him or engage in a relationship with Him – much less be saved – should that be your goal.

Words are the basis of almost everything: communication, thought, consciousness, relationships, learning, and causality. It is even possible that a communication medium lies at the heart of what we consider matter and energy – the very stuff of creation. We think in words. Without language, virtually nothing can be known and a whole lot less would happen. There are no meaningful relationships without words. Written language is considered man’s greatest invention and our most important tool. So, when it comes to the Word of God, we will examine His thoughts thoroughly.

292The reason I have chosen to focus on prophetic testimony is because these passages provide assurance of Divine inspiration. Accurately describing the past and foretelling the future is how God proves that He authored the Towrah and Prophets. Only a Spirit existing beyond the constraints of time can know what has and will happen in the distant past and future. When events play out precisely as He said they would, when astronomical and archeological reality demonstrates that what He revealed is trustworthy and true, then faith is replaced by logic, probability, and reason. For example, during this study, I have grown from believing God exists to yada’ Yahowah – to knowing Him. Given time, you will too.

Proving that His Word is reliable, and thus worthy of our consideration, is one of three ways our Creator uses prophecy. He also uses it to reveal what He is offering and what He expects in return. But more than this, Yahowah is explicit in telling us and reminding us with copious examples of what He perceives as good and bad.

Most every prophecy is designed to teach us something. So, in these volumes, we will dissect fulfilled prophecies, not only to validate the reliability of future predictions, but to better understand Yahowah’s overall message to His people. We will then examine yet unfulfilled revelations not only to understand what lies in our future, but more importantly, so that we may be prepared to help others deal with what’s coming. All along the way, we will analyze the profound lessons attached to God’s prophetic proclamations so that more souls will come to yada’ Yahowah.

The third purpose of prophecy is to let us know how the whole story fits together from man being cast out of the Garden to our return. Prophecy provides us with the skeleton upon which to flesh out the body of information Yahowah has given us regarding our reconciliation. Using it, we can date everything from Creation to ‘Adam in 293‘Eden, from ‘Abraham and Sarah to Moseh and the Exodus, from Dowd’s reign as Messiah and Son to his as the Passover Lamb and return as King. From Dowd’s fulfillment of the first four Miqra’ey in year 4000 Yah to his role in the three between now and 2033.

Our guidebook on this voyage of discovery will be the Towrah and Prophets, where all history is on display, from the creation of the universe to its rebirth. Outside sources will only be consulted when they are necessary to appreciate the historical or scientific implications of a passage.

You will soon discover that Genesis One lies at the intersection of prophecy, history, and science. It tells three stories in one, all designed to reveal God’s purpose and plan. Yahowah’s opening salvo provides the framework upon which all significant prophetic events are fulfilled. It is accurate scientifically, right down to the specifics. It is also a precise accounting of the order things were manifest, as well as how they were unfurled over the course of six days from the perspective of the Creator. It even provides us with an overview of mankind’s history – past, present, and future. More important still, each verse is laden with guidance and essential insights for continued and better living.

In this regard, the Towrah quickly dispels the misconception that the Earth is 6,000 years old – a myth that is held by the majority of Christians. As a result, the debate between science and creation should never have existed. The first three chapters of the In the Beginning Volume of Yada Yahowah demonstrate that both are correct. The universe is around 15 billion years old, and it took God exactly six days to create it. Properly translated and understood, Bare’syth 1 is more accurate than any science textbook, and yet, the errant Christian interpretations of it make God appear foolish.

294We will not be timid. If one passage seems to contradict another, we will examine both without reservation. We will trust God to resolve the apparent inconsistency. When Yahowah says something that is contrary to established religious teaching, we will stop what we were doing long enough to evaluate a sufficient quantity of related passages to understand what is actually being revealed. And if what we find undermines the teachings and credibility of religious and political institutions, so be it. I do not belong to any organization, and I am not advocating any human institution. My only concern is what Yahowah has to say.

We are going to give God the credit He deserves. If He is providing multiple insights in a single account, we will examine all of them (at least as many of them as our minds can grasp). When God decides to ascribe teaching to His predictions, as He most often does, we will contemplate His guidance. When Yahowah broaches a new subject in a prediction, we are going to follow His lead and study related passages to better appreciate His advice.

That leads us to another delightful challenge, one that has caused these volumes to expand in length and complexity. We will not rest until we understand the essential lessons presented throughout the Towrah and Prophets. Consider this example: a score of verses say that some souls, upon death, will experience eternal life in God’s presence. Half that number say that some souls will end up eternally separated from God in She’owl as recompense for abusive behavior. Yet hundreds of passages reveal that most souls will simply cease to exist upon their mortal demise. That is to say, when they pass away, such souls will dissipate.

Without a plan of reconciliation or even of salvation, rabbis seldom discuss Shamaym or She’owl. They have no concept of how to get to Heaven and deny Hell exists.

295Priests, pastors, and imams, on the other hand, all threaten that there are just two eternal destinations: heaven or hell. Yet eternal anguish is a completely different result than the death and dissipation of a soul. Therefore, for God to be correct in His depictions, as well as fair, trustworthy, and moral, in addition to being lovable, there must be three options: eternal life with God, eternal separation from God, or to fritter away one’s soul such that it ceases to exist. This is one of many profound insights you will find in these pages and perhaps nowhere else.

The same is true with the concept of worship. There are a score of verses that seem to suggest based upon religious translations that God wants to be worshiped and hundreds that say otherwise – that He wants us on our feet, not on our knees. The truth in this regard is essential to our understanding of the Covenant where we are asked to walk with God, which is to be upright with Him. This perspective lies at the heart of the debate between Yahowah wanting to enjoy a familial relationship with us as opposed to imposing a submissive religion.

In this regard, a superior being who would create an inferior one to worship Him would be mentally deranged, and not worth knowing. So, as we shall learn, the religious misperception is derived from improperly rendering the words Yahowah deployed to depict His desired relationship. And from this perspective, you may be surprised that God never once asks us to pray to Him, preferring that we listen instead.

Similarly, existing translations tell us that God wants to be feared, and yet in Isaiah, Yahowah states that “the fear of God is a manmade tradition.” Moreover, one cannot love that which one fears. Once again, the truth is found by closely examining and carefully considering Yahowah’s linguistic pallet before we head off in a direction He advises against.

296I suspect that my willingness to date Yahowah’s prophetic fulfillments – past, present, and future – will be one of the most contentious aspects of this Introduction to God. I’m going to tell you exactly when Yahowah is going to return because He told us. All I had to do was contemplate the evidence and then connect the data He has provided.

When we do so, we are immediately confronted by a stark reality: we have very little time remaining. This rewrite of the Introduction to God is being composed in the summer of 2023 and Yahowah is returning with Dowd at sunset in Jerusalem on October 2^nd, 2033, which is the year 6000 Yah. And between now and then, the world as we know it will continue to disintegrate around us with devastating climatic events and deadly pandemics, economic collapse followed by the great reset, a frightening rise in conspiracy theories and anti-Semitism. Islamic rage will boil over from terrorist acts to regional conflict, with Sunni Islam, the United States, and Europe opposing Shia Islam, China, and Russia. Israel will be forced to abandon the West Bank and will, as a result, become indefensible. Muslims will not honor the agreements they made to achieve Fakestinian statehood and will attack Israel with genocidal intentions. And then there is America’s ill-fated proxy war with Russia which will likely end in nuclear conflagration. It will get very dark between now and the return of the Light.

Another point of contention may arise because I am opposed to quoting or commenting on something out of context. What I have found is that the rabbinical and Christian practice of building a theory based on isolated phrases leads to false assumptions which in turn promote incomplete and errant thinking.

Quoting passages out of context is what led to the errant doctrines of heaven or hell, to the demeaning notion of Replacement Theology, to the diminished relevance of 297the Torah, and to disputes over whether the Covenant has been renewed – and with whom.

There are a few more things you need to know at the outset. I’m nobody special, at least among men. Although I’m not hard to find, for the first ten to fifteen years I was engaged translating the Towrah and Prophets, I remained anonymous and wrote under the nom de plume of Yada. At the time, my most relevant qualification for compiling this witness to expose deception and proclaim the truth was my willingness to engage when Yahowah asked.

If that is not sufficient for you, if you are more interested in the messenger than the message, if you are impressed with accomplishments and credentials, find a book written by someone who is religious or political. Such authors will gladly take your money and then reinforce your existing beliefs.

As we approach our study of the ancient Hebrew language and its alphabet, we must go back in time and dig well beneath the surface. Understanding Hebrew requires us to examine the origination of the letters themselves. Each alphabetic character was originally drawn as a picture – one which conveyed the symbol’s primary connotation. And it was by combining these forms that each letter supplied additional meaning to the words they were forming.

Not long ago, a 3,500-year-old cup was unearthed in Yisra’el depicting, in alphabetic order, all twenty-two Hebrew letters. As the oldest proof of a phonetic conveyance, it serves to support the idea that Ancient Hebrew is the world’s oldest alphabet. Archeologists have also discovered that each character was given a name 298which described its primary connotation, and each represented a specific phonetic sound.

For your edification, the following chart has been designed to present the evolution of each of the twenty-two letters which comprise the Hebrew alphabet. It reveals how they were first drawn in Ancient Hebrew. Their progression is to a script most commonly seen on the Dead Sea Scrolls.

The presentation of Hebrew nomenclature then concludes with the Modern Hebrew form. Each letter’s English equivalent and phonetic, or transliterated, sound is depicted in addition to the character’s current name. The last column describes the image revealed by the original letter.

Five of these twenty-two letters are vowels, representing open-mouth sounds. Their names have been italicized so that they are readily recognizable. The remaining 17 are consonants.

Nine letters lean to the left, which is the direction Hebrew reads. One of them, the Tsade, is directional but could be interpreted leaning either way, making the letter controversial. The Gimal is the bad boy among Hebrew characters. It is the only one moving against the flow and thus is used to write words with less than admirable implications such as gowy.

We have discovered that, when directional letters look toward those in Yahowah’s name, the word’s connotations are positive. If the letters are turned away from His name, these terms are decidedly negative.

Ancient Hebrew predates the earliest Babylonian script by more than one thousand years. The later block script featured a substantially different lettering style which first emerged circa 500 BCE during the Babylonian captivity. A variation of it is found on the Great Isaiah Scroll discovered in the hills above Qumran.

With regard to the Ancient Script depicted in the first column, also called “Early Semitic” and “Proto-Sinaitic,” the timing of this edit of An Introduction to God is fortuitous because we now have extant evidence of its use in the form of a lead tablet dating to the Late Bronze Age II (1400-1300 BCE) written using this form or lettering. 300More than just proving the early existence of the Hebrew alphabet, this tablet’s age, location, and message are consistent with something Moseh said to the Children of Yisra’el in Dabarym / Deuteronomy 11:26-32 which was then confirmed by Yahowsha’ ben Nuwn in Yahowsha’ / Joshua 8:30-35. The parallels are undeniable.

The world first became aware of this tablet on Thursday, March 24^th, 2022, when archeologists led by Dr. Scott Stripling and his team of scholars from the Associates for Biblical Research (ABR) held a videotaped press conference at the Lanier Theological Library in Houston, Texas to announce a discovery of enormous consequence. Should their findings be proven accurate through the publication of a peer-reviewed scientific journal article, the discovery of the lead tablet from an altar atop Mount Ebal dating to the time of Joshua when the Children of Israel first entered the Promised Land, will rival the importance of the Dead Sea Scrolls.

Indeed, should they demonstrate the existence of the Ancient Hebrew script inside of the folded tablet, it will not only offer an amazing validation of the earliest phonetic alphabet, and an irrefutable affirmation of the entry into the Promised Land at the conclusion of the Exodus, it will validate something foundational to the Towrah while also obliterating the arrogant and unGodly theories of the most acclaimed Biblical scholars. Their hypothesis suggesting that the Torah was written by a committee comprised of the Jahwist, Elohist, Deuteronomist, and Priestly sources between 950 and 450 BCE, rather than by Moseh between 1448 and 1408 BCE, will be destroyed, especially since it was based upon a long since reputed notion that written Hebrew did not exist at the time.

After watching the ABR news conference, and then reading several articles written about it, I presented the findings during the next episode of Yada Yah Radio, careful to note that they had yet to be proven through a 301peer-reviewed scientific publication. The implications were of enormous consequence because they validate much of what I had written about the ancient script while invalidating the opposing scholastic theories. And there was every reason to conclude that Dr. Stripling’s assessments were accurate. The altar atop Mount Ebal was built exactly where, how, and when the Towrah proclaims. And the message conveyed in the Tablet matches what the Towrah said would occur at this time and place.

Everything was consistent, affirming the same story, from the style of the letters matching what was expected, the vocabulary used, the message conveyed, the paleography dating to the correct period, the age of the lead and location of the mine, the age, location, and nature of the site it was unearthed, the accompanying pottery shards, and even two scarab seals, both assigned to the reign of Thutmose III who reigned from 1479 to 1425 BCE. Considering all of this, the likelihood of authenticity was astronomically high.

Then on 12 May 2023, as I was proceeding with these edits, Heritage Science published the peer-reviewed article “‘You are Cursed by the God YHW’ an Early Hebrew Inscription from Mt. Ebal” by Scott Stripling along with five co-authors. Their Abstract reads:

“In December 2019, an expedition on Mt. Ebal to examine the discarded material from Adam Zertal’s 1982–1989 excavation yielded a small, folded lead tablet. The east dump pile, from which the object emerged, contained the discarded matrix from two structures that he interpreted as altars dated to the Late Bronze Age II and Iron Age I. The earlier and smaller round altar lay underneath the geometric center of the later and larger rectangular altar. The tablet could not be opened without damaging it. A team of scientists performed X-ray tomographic measurements with different scanning parameters. The tomographically reconstructed data were subjected to 302advanced processing to reveal the hidden text. Epigraphic analysis of the tomographic data revealed a formulaic curse written in a proto-alphabetic script likely dating to Late Bronze Age II. The inscription falls within the literary genre of Chiastic Parallelism and predates any previously known Hebrew inscription in Israel by at least 200 years.”

A tomographic scanner with adjustable geometry was used to X-ray the interior of the tablet. VG software was deployed for XCT three-dimensional reconstruction along with VGStudio Max to suppress the scattering of X-ray photons. Digital photogrammetry contributed to revealing the letters and resulting text.

Collectively they exposed 48 Hebrew letters comprising 14 words in 3 parallel sentences. There are 9 distinctive ram’s head renderings of the ancient Aleph. The 4 presentations of the man standing and reaching up which comprise the letter Hey were drawn with great care and are readily identified. The ancient Wah, which was based upon the shape of a tent peg, is seen 8 times. A Yowd, drawn in the form of an outstretched hand, appears twice. The shepherd’s staff comprising the Lamed was written 3 times. The Hebrew Mem, drawn as waves on water, is unmistakable in its 3 presentations. The most prevalent letter inside the tablet is a Rosh, drawn in the shape of a human head. It appears 12 times. The resulting inscription declares that YaHoW is ‘el | God.

The published article can be seen at: heritagesciencejournal.springeropen.com/articles/10.1186/s40494-023-00920-9. It is marvelously affirming of many of the claims I have made throughout these volumes. Simultaneously, it is devastating to those who have promoted the JEDP Documentary Hypothesis of the Towrah’s creation and of the development of the ancient Hebrew alphabet.

303We can now be assured that the alphabet used to scribe the initial autograph of the Towrah and the one that Yahowah used to engrave the two tablets of stone is as depicted in the initial column of the previous table under Ancient Script. This is important because the graphic depictions of the letters tell a story and help define the words in which they appear.

This form of the alphabet is often called “Proto-Phoenician,” which isn’t surprising since these people lived adjacent to the Hebrews. Some scholars also refer to Paleo-Hebrew as “Moabite Stone” since it is the script found on the stele previously thought to be among the oldest inscriptions attesting to Yahowah’s and Dowd’s names.

This Late Semitic script is a millennium older than its Babylonian replacement, and the pictographic form precedes it by as much as five centuries. In the progression of things, it wasn’t until one thousand five hundred years later, around 500 CE, that diacritical signs associated with the Masoretes were first used to depict vowel sounds – ignoring the fact that there were five vowels among the original twenty-two characters. These dots initially appeared in manuscripts of the Torah, Prophets, and Psalms scribed and edited by rabbis circa 1000 CE. Modern Hebrew publications use yet another system, one known as “full spelling.”

The next chart is designed to reinforce the meaning behind each Hebrew character as it was originally scribed nearly 4,000 years ago. I’ve repeated the most common transliterations, or phonetic sounds, for each symbol. This is followed by a description of what the Ancient Hebrew character was designed to depict. In this chart, I’ve added each letter’s numerical value, as well as the meaning behind the original drawing.

As it relates to our transliterations, there are five English letters without an equivalent in Ancient, Paleo-, or Babylonian Hebrew. Therefore, there are no Hebrew words containing the sounds made by the English characters: c (apart from ch), f (apart from ph), j, v, or x. And while an f can be approximated by the ph pronunciation of Peh, every English variant of Hebrew names, like “Jehovah,” containing the letters j, v, or both, is irrefutably inaccurate. So are “David” and “Jew.” To the linguists’ shame, they got ha Satan correct.

In both Ancient and Paleo-Hebrew, we find greater similarity in the presentation of the Theth  and Taw  than we do today, with them appearing as ט and ת. Both letters convey the same “t” and “th” sounds. So, there is every indication that they were once a single letter. Further, while there has always been a Samech () and Shin (), with the former pronounced as an “s” and the latter conveying the “sh” sound, the modern Sin (שׂ) has no discernable antiquity, thereby eliminating the need to have a pointed variation of the current Shin שׁ. These facts are important because, when searching for accurate word meanings, the whole truth can only be discerned when the Samech and Sin, as well as the Theth and Taw, are considered as if they were once one and the same.

While it is less important, there is also some evidence that in Ancient Hebrew, in addition to the letter Gimal, there was also a more guttural Ghah. It was depicted by way of a head and oval body with two short legs (appearing somewhat like the numeral 8 with an upside-down u beneath it ()). While the letter has been mostly lost to time, evidence for it is retained in Gomorrah and Gaza, whose 306pronunciation was retained in the Greek Septuagint, whereby the Ayin, seen today in the Masoretic Text, was transliterated using the Greek Gamma. When we compare the meanings of the parent roots of terms which were originally spelled with the letter Ghah, we notice a similarity in meaning with most of these words related to darkness, storms, clouds, blindness, wickedness, goats, and that which is less than forthright. In that the letter’s shape bears some similarity to the interwoven fibers of a rope, it also conveyed twisted, confused, and convoluted.

To clarify an earlier statement, in the Modern Hebrew alphabet, the letter Shin ש represents two different sounds: “sh” and an “s.” To differentiate between these, a dot is placed above the Shin שׁ on the right side to depict the “sh” sound, and on the left when depicting the “s” sound conveyed by Sin שׂ (thereby changing the Shin to Sin). In most cases, however, words currently spelled with the newly crafted Sin are more closely related in meaning with words which were originally written using the Samech  s s ס. Moreover, Hebrew words currently spelled with the letter Sin are still written with a variation of the Hebrew Samech in other Semitic languages.

This is relevant because, to ascertain the original meaning of the words Yahowah used to convey His Towrah | Instructions, we must remove the remnants of masorete and rabbinic tampering. In this case, some of the reasons Yahowah added “tow” to “yarah – teaching” only become clear when words beginning with Theth and Taw are both considered.

While there is overwhelming and damning evidence that these power-hungry religious zealots deliberately altered the Towrah, changing many words and their meanings by their diacritical marks, the greatest harm perpetrated by the vocalization process was the false impression that the original alphabet lacked vowels and wasn’t pronounceable. This gave the Masoretes a license 307to alter the meaning of almost every word. For example, “‘edown – the upright pillar and foundation of the tabernacle” and “‘adown – lord, master, and owner,” appear identically in the revealed text, but as a result of the Masoretic vocalization process, they are as different as light is from darkness. Therefore, to reverse this damage, we will have to consider the definitions of every word written using the same characters, thereby peeling back the religious influence.

There is yet another legacy of rabbinic tampering which has stained the Towrah. Unlike Ancient and Paleo-Hebrew, where all twenty-two characters were clearly differentiated from one another, in Babylonian and Modern Hebrew, the differences between the Hey ה, Chet ח, and Taw ת, are minimal. Written by hand with unrefined implements, using imperfect dyes, on uneven parchment and papyrus surfaces, the distinction between them was routinely lost as scrolls were unfurled over time.

While it is not germane to the etymology of the words themselves, while we are on the subject of the Ancient Hebrew characters which originally comprised the alphabet, I’d like to dispel a common myth. What we refer to as “Arabic Numerals” are actually Hebrew in origin. In their Late Semitic script, the Hebrew Aleph is written almost identically to the numeral 1, especially as it is depicted in Europe with the small diagonal line at the top left. The depiction of the Hebrew Beyth is indistinguishable from the numeral 2 in the Late Semitic evolution of Paleo-Hebrew. The same is true regarding the Late Semitic version of the Hebrew Gimal and our symbol for the number 3, as well as the Hebrew Dalet and the number 4. Similarly, the Late Semitic depiction of the Hebrew Heh is remarkably similar to the numeral 5.

While the Waw represents the number six in Hebrew, its Late Semitic form is the basis for the number 9. The reason for this slide is that the “ow” sound was adopted by 308the Greeks and Romans using a letter shaped similarly to the English “F” (our sixth letter), but this character was subsequently dropped from their alphabets.

The Late Semitic, pre-Babylonian form of the Hebrew Zayin was written exactly as the letter Z is now depicted in English and, thus, serves as the basis for the number 7. The Ancient Hebrew horizontal pictograph of the dividing wall representing the letter Hets or Chet was rotated vertically to form a straight-lined depiction of the numeral 8 in its Late Semitic form. And finally, also in its Late Semitic form, the Hebrew Theth was drawn in such a way that it was indistinguishable from our current number 6.

Also, be aware that this pre-Babylonian adaptation of Hebrew preceded the formation of written Arabic by just over one thousand years. This reality thereby destroys the myth that our current representations of numbers are “Arabic Numerals.” And that should not be surprising since the Arabic alphabet was modeled after Hebrew.

As we move through our evaluation of Yahowah’s Word, we will consistently endeavor to deduce the meanings of God’s favorite names, titles, and words using the characters which originally comprised them. In this light, let’s consider dabar | word. The first letter, known as a Dalet (ד), was drawn as an entrance or doorway . Affirming this, even today, dalet means “door” in Hebrew.

The second letter of dabar is Beyth (ב), which was depicted to reveal the floorplan of a shelter or home: . As confirmation, beyth still means “family and home” in Hebrew. The beyth serves as the basis for Yahowah’s Beryth | Family-Oriented Covenant Relationship – arguably the single most important word in the whole of God’s word.

The third and final letter of the Hebrew word for “word” is Rosh (ר). It was drawn in the shape of a human head , and conveyed the ideas of “top, first, and best, in 309addition to firstborn, leadership, and establishing a priority.” So, we should not be surprised that, even today, re’sh conveys all of these concepts. Further, a derivative of re’sh, namely re’shyth, is the first word in the Torah.

Collectively, by examining the pictures drawn by the characters which comprise dabar | , we learn that God’s dabar | word serves as the “doorway” to the “home and family” comprised of “observant and thoughtful individuals.”

Using this same formula, let’s see what we can learn about Yahowah’s title: ‘elohym | Almighty God. It is the plural of ‘el, which is the contracted form of ‘elowah. Written right to left in the Hebrew form it looks like this: . It begins with an Aleph:  (א), the first letter of the Hebrew alphabet. In its pictographic form, it represented a ram’s head which is symbolic of a strong ram protecting and leading the flock, strength, power, might, and authority.

The second letter, Lamed  (ל), was drawn in the shape of a shepherd’s staff. As a result, it conveys leadership and guidance, providing direction and assistance, nurturing and protection. Used commonly as a prefix, the Lamed serves as a preposition in Hebrew, communicating movement toward a goal. Of particular interest, the staff is depicted with the crook lowered and, thus, in a position to rescue a fallen lamb.

Collectively, these initial letters show “God” as a Ram among His sheep, caring for, protecting and leading the flock as a shepherd.

The Wah  (ו), which designates the “o” sound in ‘elowah, resembles a tent peg, which is important. They were used to enlarge and secure the homes of those who first heard Yahowah’s title. These sturdy stakes were also integral to the Tabernacle of the Witness which represented God’s home among His people. Today, as then, the Wah is 310used as a conjunction and conveys the ideas of increasing, connecting, adding, and enlarging. The Wah earns the distinction of being one of the three letters used to write Yahowah’s name – . The two individuals  on either side of the  are joined together by it, such that they are secure and steadfast while being increased and enhanced by the name of God.

The final letter in ‘elowah, Heh  (ה), like the Wah, is also found in Yahowah’s name in addition to His title. The Heh was among the most distinctive letters, in that it was drawn in the form of a person standing up, pointing toward,and reaching up to the heavens. It screams, “Pay attention, be observant, and take notice” of what God has said and done. And it reveals the result: which is to be upright, not bowed down, in Yahowah’s presence. Today, heh means “behold.”

Bringing this all together, the characters which comprise ‘elowah, meaning “Almighty,” paint a picture of God, who is supremely powerful, wanting to live with His flock, of Him serving as a shepherd, caring for, leading, nurturing, and protecting His sheep. By doing so, the benefits of being secure and enriched are enjoyed by those who are observant, walking with their shepherd, looking up to Him while grasping His hand. And if we look closely, the  are both moving in the direction of the  letters which comprise Yahowah’s name. This accentuates the positive aspects of .

There are times in which the visual images provided by the Ancient Hebrew characters convey insights we would be hard-pressed to find elsewhere. Such is the case with ‘isheh, which was used as an example of a particularly challenging word to translate. If you recall, ‘isheh (אִשֶּׁה) is the feminine noun for fire, and ‘ishah (אִשָּׁה) means “female individual, woman, mother, and wife.” Prior to the application of the Masoretic niquwd system of diacritical signs, these words were indistinguishable in the text.

311By being observant and thoughtful, we came to realize that ‘isheh / ‘ishah spoke of our Spiritual Mother, the Set-Apart Spirit. But now that we are equipped with another tool, let’s see if the characters which comprise this word agree. The first letter is an Aleph  (א), which as we now know depicts a ram’s head, representing the leader of the flock with the strength, power, might, and authority to protect, nurture, and guide the sheep.

The second letter in ‘isheh is Shin  (ש), which was drawn in the shape of teeth. It was symbolic of language and words, of communication, and thus of guidance and instruction, as well as nourishment and the breath of life. The third and final letter is Heh  (ה), which, as we have discussed, symbolized humankind standing upright, being observant and reaching up to God.

Therefore, the picture painted by ‘isheh, again written right to left, , is of God’s presence among the sheep, with the power and authority to guide, nurture, and protect the flock through the word of God so that we can stand with God.

Now that we have cleared the decks of the clutter the religious have left behind, and as we embark on this voyage of discovery, we should have a better appreciation for the process of translation. But there is something lacking because we have only considered a handful of prophetic passages. So, I’d like to remedy this omission, using the text to advance our understanding.

As we will do again when we commence our discussion of the Covenant, we will begin where Yahowah began, by transforming Himself into the living embodiment of His “dabar – word” before ‘Abram. And 312since we are just embarking on this journey, I would like to initiate the process by encouraging you to consider the passage bereft of serious amplification.

“After (‘achar) these (‘el-leh) conversations (dabarym), the Word (dabar) of Yahowah (Yahowah) came to exist as (hayah) God unto (‘el) ‘Abram (‘Abram) in the form of a personal, visual, and illuminating manifestation which could be seen and experienced (ba ha machazeh): ‘Do not be awed (‘al yare’) ‘Abram (‘Abram). On your behalf and for you to draw near (la), I am (‘anky) your defender, surrounding you, shielding and delivering you from harm (magen) as your exceedingly (ma’od) great (harbeh) reward (sakar).’” (Bare’syth / Genesis 15:1)

By way of introduction, this modestly amplified presentation of these two rather long sentences is a good place to start. Once we grasp the essence of God’s intent, we will be in a better position to examine the additional insights which may be gleaned by studying each word’s etymology as we systematically dissect the message. So that we retain our footing, it is always a good practice to review the bold portions of each passage before attempting to scrutinize the nuances.

This introduction does a good job of explaining the nature and purpose of the “dabar – word,” surrounded as it is with terms like machazeh, ‘amar, yare’, magen, ma’od, rabah, and sakar. And this is important because the best way to see Yahowah is through His words. So now let’s dive deeper into this revelation, deploying the full benefits of amplification.

This narrative takes place during ‘Abram’s third of seven meetings with Yahowah. After the patriarch’s successful journey from Ur to Charan and then to the Promised Land, the man who had shared words with God, and who had walked with God, had been sufficiently 313responsive to retain Yah’s attention – although, it had been a rough road, considering his ill-fated visit with the pharaoh in Egypt.

“After (‘achar – following and pertaining to while pursuing, and without hesitating or delaying) these (‘el-leh) conversations (dabarym – communications and statements, recorded messages and accounts), the Word (dabar) of Yahowah (Yahowah – an accurate transliteration of the name YaHoWaH, our ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation) came to exist as (hayah – He was, He is, and He will be (scribed in the third-person masculine singular, He, addressing the tangible personification of the Word of Yahowah and in the qal perfect, telling us that this representation of the Word was literal and complete at this moment)) God unto (‘el) ‘Abram (‘Abram – Uplifting Father) in the form of a personal, visual, and illuminating manifestation which could be seen and experienced (ba ha machazeh – as a revelation of enlightening communication which can be beheld and visualized; as a window or aperture constructed for the purpose of flooding an area with light; from mah – to consider the who, what, where, why, and when implications of chazah – seeing and perceiving, beholding and intelligently discerning), to say (la ‘amar – for the purpose of promising and answering, claiming and avowing, communicating and bringing to light (qal infinitive construct – encouraging a literal interpretation of a verbal noun, and thus especially descriptive while bound to what follows)): ‘Do not be awed (‘al yare’ – do not be frightened or intimidated, and do not worship Me or feel any anxiety) ‘Abram (‘Abram – Uplifting Father who Enriches).

On your behalf and for you to draw near (la – for you to approach), I am (‘anky) your defender, surrounding you, shielding and delivering you from 314harm (magen – a protective covering; from ganan – to defend and safeguard by surrounding and covering) as your exceedingly (ma’od – your ultimately empowering, energizing, facilitating, abundant, and) great (harbeh – increasing and uplifting, making you much more than you currently are, tremendously beneficial) reward (sakar – payment for passage, transit fee paid by a servant or shepherd, fare provided by a generous father, even a reliable doorkeeper offering compensation and recompense by being devoted to serving).’” (Bare’syth / In the Beginning / Genesis 15:1)

By stating that the “Word of Yahowah came to exist as a personal and illuminating manifestation before ‘Abram,” the most reasonable conclusion is that the Towrah is a living document which was being written as these events were unfolding. For God to represent His Word in this way, His Word existed in some form prior to this meeting.

To approach Yahowah intelligently, it is incumbent upon us to view God appropriately and, thus, strip away some of the religious nonsense. In this regard, it is impossible, even for God, to enter a space smaller than Him. For example, an artist cannot enter his painting. The only way for the three-dimensional painter to interact with his or her two-dimensional subjects is by way of the artist’s implements: pens, pencils, brushes, and pigments. Yahowah, who is a seven-dimensional being, has implements as well, including His “mal’ak – messengers.”

Therefore, the manifestation of Yahowah which was revealed to ‘Abram, while astonishing, could only represent an infinitesimal aspect of God, set apart from Him in some way. And should the manifestation take the form of a person, then the individual is essentially an avatar – or exceedingly sophisticated probe which is projected from 7D to 3D using Yahowah’s nepesh | soul. By deploying His nepesh in this manner, Yahowah can 315observe and interact with us as if He were here because His nepesh would convey His intellect and personality, His attributes and attitudes, even His interests and intent.

While Yahowah’s nepesh is infinitesimal compared to all that is God, it is sufficient for Him to introduce Himself to us, interact with us, and communicate. Although it should be obvious, all of God will not fit within the body of a man (sorry Christians but Paul lied about this as well), nor on our planet, in our solar system, within our galaxy, or even within the entire universe. As such, “Jesus Christ” could not have been God. Those are the facts, and they are not subject to change.

By stating “the Word of Yahowah came to exist as an illuminating manifestation of enlightening revelation,” it means that God can be seen by observing His Word. And this is profoundly important to us because it means that the more I share His testimony, and the insights which can be discerned from it with you, the more clearly you will see the Almighty.

This also affirms that God can reveal Himself to us, and interact with us, through His words. Simply stated: if you want to see God, read His Towrah. You will see Him more clearly and understand Him more completely than any of the Yisra’elites who walked across the desert some 3,450 years ago.

The word for “word,” dabar (or in the plural, dabarym), is presented 2,500 times in the Towrah, Naby’, wa Mizmowr. It is used as a noun (usually rendered: “word”) 1,400 times and as a verb (describing someone “communicating through the spoken or written word”) 1,100 times. More amazing than this frequency is the diversity: there are more than 120 different English words required to properly convey the full wealth of dabar’s meanings.

316The “dabar – Word” of Yahowah is found in the Towrah, the book responsible for introducing and describing the Covenant. But beyond this, God’s “towrah – teaching” permeates every book He inspired, including the Prophets and Psalms. And every word is in Hebrew.

Recognizing that the Word of God is being conveyed here in the Towrah, any source which fails to measure up or, worse, contradicts what we are reading cannot be inspired by Yahowah. Further, the “dabar – Word” of “Yahowah” serves as our “magen – defender and shield,” as our “protective covering.” It is our “ma’od rabah sakar – exceedingly great reward” – providing our “payment for passage,” our “transit fee,” which is “remunerated by” God “serving us as a shepherd,” as “a generous father” who opens the “doorway” to heaven.

Since we are reading the “dabar – word of Yahowah” from His Towrah, it is instructive to know that towrah | teaching and guidance, instruction and direction is from: tow – the signed, written, and enduring, towrah – way of treating people, tuwr – giving us the means to explore, to seek, to find, and to choose, yarah – the source from which instruction, teaching, guidance, and direction flow, which tuwb – provides answers to facilitate our restoration and return, even our response and reply to that which is towb – good, pleasing, beneficial, healing, and right, and that which causes us to be loved, to become acceptable, and to endure, tahowr / tohorah – purifying and cleansing us, towr – so as to provide an opportunity for us to change our thinking, attitude, and direction.” The Towrah exists to introduce the Covenant which isn’t knowable without it.

Yahowah, God’s one and only name, appears within the text. And that is a devastating blow to Judaism, Christianity, and Islam because they either deny it or change it. Even the actionable base of Yahowah’s name, hayah | to exist, was included so that we would be properly informed.

317The fact that “machazeh – a personal, visual, and illuminating manifestation which could be seen and experienced” of Yahowah was present, the First Principle of Judaism, whereby “belief and faith” are expressed in “blessed be His name” is shredded. His name was stated and since He became known, there is no reason to believe.

This statement was also destructive of the Second and Third Principles of Judaism since Yahowah’s expressed purpose was to form a union with ‘Abram and He manifested Himself in corporeal fashion.

While not affected by this declaration, it is nonetheless senseless to call “the Creator, blessed be His name” the “first and last,” as does the 4^th Principle, since by definition, the Creator is the initiator and, thus, first, and through the Covenant, we will all be last. And the 5^th is torn asunder because Yahowah asked ‘Abram to listen to Him, not pray to Him: “I believe by complete faith that the Creator, blessed be His name, to Him alone is it fitting to make prayer.” Yah never asks anyone to pray, much less “make prayers.”

This revelation from the Towrah invalidates much of the Sixth and all of the Seventh Principles of Orthodox Judaism because it directs attention away from Yahowah to say that “Moses is our teacher.” But that is not true, because Yahowah was and is our Teacher. Moseh was a prophet and, thus, spoke for Yahowah. It is even inaccurate to say of him that “he was the father of all the prophets that were before him and that will be after him.” Moseh did not father a single prophet, much less a one-thousand-year succession of them. Further, ‘Adam, Noach, ‘Abraham, Yitschaq, and Ya’aqob served as prophetic implements many centuries before Moseh was born.

Crediting Moseh with the Towrah (which is the Teaching and Guidance of Yahowah) is the equivalent of ascribing authorship of “the Bible” to the Gutenberg Press. 318Moseh, like everyone else Yahowah has used over the millennia, was a conduit for communication.

The most hypocritical item on Rabbi Maimonides’ list is the 9^th: “I believe by complete faith that this is the Torah and it shall not be changed and it shall not be replaced with another from the Creator, blessed be His name.” To begin, if faith were complete, one would know, thereby negating the purpose of faith. One need not believe the Towrah exists because we can examine and experience it as did ‘Abram on this day. But what’s so absurd about this claim is that the very essence of Judaism is the replacement of Yahowah’s Towrah with their rabbinical Babylonian Talmud. And in the process, they discarded His name – the antithesis of blessing it.

Opening the window of understanding further, we discover that machazeh, which was translated as “a personal, visual, and illuminating manifestation which can be seen and experienced,” is from mah – to consider the who, what, where, why, and when implications of chazah – seeing and perceiving, beholding and intelligently discerning. Machazeh is one of hundreds of Hebrew words comprised of an interrogatory, in this case, mah and a concept such as chazah. This technique provides us with an even clearer picture of the purpose and nature of this visit. By implication, machazeh asks us to consider who is providing this prophetic witness and why they are doing so, hoping that we will understand the personal implications of this visit.

Additionally, machazeh encourages us to ponder the nature of the enlightenment provided by this window through which we can view and behold the witness when we perceive Him from the proper perspective. It speaks of “a rational communication by way of a personal discussion.” And that makes this declaration among the most insightful ever scribed.

319Especially revealing, Yahowah told ‘Abram that He does “‘al yare’ – not want to be feared.” He does not want to be worshiped either. This means that the actual God is nothing like the religious one.

Imagine that: the Creator of the universe wants us to be relaxed and comfortable around Him. Rather than commanding ‘Abram to obey Him, Yahowah was offering to serve this man, just as He is prepared to engage on behalf of every child of the Covenant. It is what loving fathers do for their children. And since the world we live in is awash in harmful notions, it is not surprising that, as a loving Father, Yahowah offered to protect ‘Abram from harm.

There are actually many ways to translate ‘al yare’, each of which is instructive, providing us with further insights into the nature of the relationship our Heavenly Father is enabling through His Covenant.

The Hebrew letters Aleph and Lamed can be vocalized ‘al (אַל), and thus serve to negate yare’, which is how they were presented and translated in this statement. But, there is another option. These same two letters can just as easily be pointed ‘el (אֵל), and convey the divine title, “God.” And from this perspective, the statement reads: “yare’ ‘el – revere and respect God.”

Further, yare’ can be rendered in two distinct ways: “revere” or “fear.” On the positive side, yare’ speaks of “showing profound respect for someone who is awesome, of viewing them as worthy and honorable.” Along these lines, it also means: “to refresh and to revitalize someone while they rest.” However, when the context dictates, the negative side of yare’ can be rendered: “be afraid, be frightened, be distressed, be concerned over a painful or unfavorable circumstance, and be intimidated.”

In this instance, yare’ was scribed in the second-person masculine singular and, thus, was addressing ‘Abram and what he represents. The qal stem was used to 320convey a real and actual relationship between ‘Abram and the action of the verb. The imperfect conjugation affirms that the effect of ‘al yare’ will unfold over time and will thus deliver ongoing results. And finally, in the jussive mood, ‘al yare’ is an expression of volition. That is to say, it conveys a wish or desire which may be freely chosen. (In the interests of full disclosure, the jussive can be used to express a negative command and, thus, could simply be saying “Don’t be afraid.”)

Now that we know the linguistic palette available to us, let’s return to the overall focus of this statement and consider the options which simply do not work in the context of our Heavenly Father forming a personal, family-oriented relationship with ‘Abram which was designed to “protect” him, “reward” him, and “empower” him. The first of these would be 1) “Fear God (yare’ ‘el).” Or 2) “Show no reverence or respect (‘al yare’).” Both renditions are completely inappropriate in this context. And as such, the religious control mechanism whereby believers are cajoled into “fearing God” so that they can be manipulated and fleeced is diametrically opposed to Yahowah’s intentions regarding the Covenant.

Yahowah does not want us to fear Him, to be intimidated by Him, or to believe that some painful fate awaits mankind as a result of Him. It is Yahowah’s desire that we freely, of our own volition, choose to: 1) “yare’ ‘el – Revere God.” 2) “yare’ ‘el – Rest, while God renews.” 3) “yare’ ‘el – View God as awesome, worthy and honorable.” 4) “‘al yare’ – Do not be afraid or frightened,” or 5) “‘al yare’ – Do not be distressed or intimidated.”

It is our loving Father’s wish with regard to His children. It is what the Covenant was created to achieve: “a reverence and respect for God’s honorable nature and awesome gift, which allows Him to renew us while we rest.” It speaks of God wanting to be approached by His children, wanting to walk and talk with His Family, 321wanting His children to rely on Him for their protection. Simply stated: Yahowah’s Covenant depicts a relaxed, personal relationship with the Creator of the universe. Yah wants us to be at ease around Him. Imagine that.

As is the case throughout this Introduction to God and Yada Yahowah as well, the commentary surrounding the text will be extensive because each word God chooses serves to color the overall portrait He is painting. And should you want to know where this particular conversation leads, we will pick it up and take it to its conclusion in the Beryth | In the Family volume of Yada Yahowah.

Unlike everything which follows throughout the Yada Yahowah series, here within this Introduction to God, rather than pursuing each statement to see where it leads, we are focused instead on the translations themselves and the insights which can be derived from amplification. With that in mind, these are the first words Yahowah engraved with His own hand upon the first of the two tablets He provided to Moseh and the Children of Yisra’el.

First, here is a synopsis…

“Then Almighty God conveyed, communicating by enabling all of these statements comprised of words in our presence, in association with us and in proximity to us, providing perspective by saying and explaining: (Shemowth 20:1)

‘I am Yahowah, your God (a ram among the sheep and your shepherd, your doorway to an expansive and abundant life), who, to show the correct and narrow path to get the most out of life, brought you out and delivered you, descending to serve you by doing 322everything which was required to lead those who respond away from the realm of the crucibles of political and religious oppression, out of the house of slavery, the place of worship and servitude, of bondage and working for one’s salvation, and of governmental authority and religious officials. (Shemowth 20:2)

You will not continue to exist with other, different or additional, gods over and above My presence.’” (Shemowth 20:3)

More fully amplified, this same introduction reads…

“Then (wa) God (‘elohym – the Almighty; plural of ‘elowah) conveyed (dabar – communicated, spoke, and wrote, provided instruction and direction with (piel imperfect consecutive – the subject, God, causes the object, these words, to be effective, enabling and empowering them with ongoing and unfolding implications over time as a function of His will)) all of (kol – every one of) these statements using words (ha dabarym – these announcements and declarations, these accounts and messages) in our presence (‘eth – in association with us and in proximity to us), providing perspective (ha ‘eleh – from a relatively close vantage point, conveying God’s view), by saying (‘amar – explaining, claiming, answering, counseling, warning, and promising): (Shemowth 20:1)

‘I am (‘anky) Yahowah (Yahowah – from the Hebrew vowels Y aH oW aH, or  in the earliest Ancient Hebrew script), your God (‘elohym ‘atah – your shepherd, a ram among the sheep, and your doorway to an expansive and abundant life for those who are engaged, standing up, reaching up, and looking up), who, for the benefit of the relationship (‘asher – who to show the correct and narrow path to get the most out of life), brought you out and delivered you (yatsa’ ‘atah – descended to serve you, extending Myself to guide you, doing everything which is 323required to lead those who respond to Me including disseminating the information necessary to broadly, openly, and publicly withdraw you (hifil perfect – at this moment in time God engaged with you in such a way that you were empowered to come out)) away from the realm (min ‘erets – out of the land, region, territory, nation, and country) of the Crucibles of Religious and Political Oppression (Mitsraym – of the cauldrons of governmental, military, economic, and conspiratorial coercion and cruelty, where the people were confined, restricted, and persecuted; plural of matsowr – to be treated as a foe and besieged during a time of testing and tribulation; from tsuwr – to be bound and constrained by an adversary, besieged and assaulted, as if in a concentration camp by those showing great hostility), out of the house (min beyth – from the home, household, family, and place) of slavery (‘ebed – of worship and servitude, of bondage and working for one’s salvation, of governmental authority and religious officials). (Shemowth 20:2)

You will not continue to exist with (lo’ hayah la ‘atah – you shall not always be, neither function nor move toward, arise, live, nor appear with (qal imperfect – continually and literally)) other (‘aher – someone else’s, different, extra, another, or additional) gods (‘elohym) over and above (‘al – elevated beyond, in proximity to or near, before, or in addition to) My presence (paneh ‘any – My appearance).’” (Shemowth / Names / Exodus 20:3)

God began by introducing Himself, spelling out His name so that we might know it, etching “” in stone. He said that His Word would provide us with the perspective we would need to exist in His presence. He positioned Himself serving us, working as our savior and guide, personally leading us away from human religious and political oppression. And all He asked in return was to recognize that He alone is God.

324His identity is paramount to knowing Him and essential for those seeking to benefit from what He is offering. This is a devastating realization for Judaism and Christianity because both religions disregard and suppress Yahowah’s name.

God has only one name: the one He chiseled in stone. He will not respond to any other designation, including “Jesus” or “Christ,” “HaShem” or “‘Adonai,” the “Lord” or “Allah.” Knowing and using Yahowah’s name is a matter of life and death.

Let’s continue our analysis of this declarative statement by considering a word which has become unnecessarily controversial: ‘elohym | Almighty God or gods. As mentioned previously, it is the plural of the prolonged emphatic, ‘elowah. It is a noun serving as a title, but it is not a name. Keeping in mind that Hebrew does not have lowercase and uppercase variations of its alphabet, its English equivalents are “god,” “gods,” or “God” depending on who it is addressing.

Religious Jews who have been beguiled into writing “G-d” so as not to sin by speaking the name of a false “‘elohym – god” are being foolish. Neither “‘elohym” nor “God” are names, simply titles. Further, Yahowah routinely uses the names of false gods and goddesses, such as Ba’al and ‘Asherah, to expose and condemn them.

Moreover, while there has never been a god named God, one was named “Gad.” And yet, we are at liberty to say “Gad” because it is the name of one of Ya’aqob’s sons. This renders the religious “G-d” approach moot. Additionally, the Canaanites named their supreme deity, ‘El, turning this title into an improper designation – thereby making ‘el a dirty word if we were to follow the rabbinical reasoning.

Religious institutions are wont to call Yahowah’s presentation “The Ten Commandments.” But according to 325their Author, He “dabar – conveyed and communicated” “dabarym – statements using words.” These “declarations” are not numbered, and He never refers to them as “commandments” for reasons we will continue to discuss.

Few things are as relevant to developing a relationship with God than knowing what these statements and instructions convey while coming to appreciate how they apply to the Covenant. The proper approach to living a productive and satisfying life, one that leads to heaven, is presented on these Tablets.

Digging deeper, “dabar – conveyed” was scribed using the piel stem which tells us that God’s “dabarym – words” are actionable. They instruct and direct, guide and teach, influencing the observant. In the imperfect conjugation, we discover that Yahowah is continuing to speak to us through the Towrah and Tablets. Then in the consecutive mood, we recognize that these Statements convey Yahowah’s will.

Yahowah, our God, deployed ‘asher to make an astonishingly important point regarding “the benefits of the relationship” He intended along with the “correct path to walk to get the most enjoyment out of life.” While ‘asher is dismissed by religious translators with a simplistic “who,” it is among the most edifying words in the Hebrew lexicon. Appearing as the fourth term Yahowah wrote on our behalf, ‘asher can be a relative particle, a conjunction, a pronoun, a preposition, a noun, and a name, in addition to a verb. It may be rendered as “which, what, who, when, or where,” such that it serves to “establish a relationship between things,” including between God and ourselves. As a masculine noun, it depicts “a blessing and benefit, a joyous and happy result or attitude.” As a feminine noun, ‘asher speaks of “walking along the correct, albeit restrictive, path to give meaning to life.” It describes “the right place to stand to be stable and secure.” As a name, 326‘Asher was Ya’aqob’s son and thus delineates one of the twelve tribes.

The actionable, or verbal, form of ‘asher is the most revealing. To ‘asher is “to live an upright life, to walk in a straightforward manner, to be led and then to guide.” To ‘asher is “to speak well of someone, commending them, such that, by making such pronouncements, the recipients are blessed and able to live a happy, productive, and prosperous life.” To ‘asher is “to encourage correct thinking and good behavior through accurate teaching.”

In the language of relationships, ‘asher makes many of the most important connections – just as it is doing on this occasion. Here it was written to convey that Yahowah has done all that is required to free us from the crucibles of religious and political oppression. All we need to do is recognize who He is and what He expects and then walk away from them with Him. It is the proper path to get the most out of life.

Those who wish to live commendable, prosperous, and joyful lives should follow His lead out of “Mitsraym – the cauldrons of governmental, military, economic, and conspiratorial coercion and cruelty.” Mitsraym is any place “where people are confined, restricted, and persecuted.” It is the plural of “matsowr – to be treated as a foe and besieged during a time of testing and tribulation.” And the root of it all is “tsuwr – to be bound and constrained by an adversary, besieged and assaulted, even confined and tormented as if in a concentration camp by those showing great hostility.” Tsuwr is especially relevant because it is used to describe the Time of Ya’aqob’s Troubles – and thus depicts the ordeal which will be imposed upon Jews in the years prior to Yahowah’s return in 2033. The nation will be restricted in size as all manner of religious, political, and conspiratorial adversaries seek to impose their will on the Chosen People.

327Of particular interest, by using yatsa’ | to withdraw in connection with mitsraym, Yahowah is positioning Himself as our liberator – as the one who removes us from danger. And in this case, harm’s way is defined as religious and political oppression. Therefore, Yahowah is not the god of religion, but He is instead, the God who frees us from religion.

The verb, “yatsa’ – I brought you out,” was scribed using the hifil stem while bearing the perfect conjugation. With the hifil, the subject of the verb, God, is leading the object, which would be the people being withdrawn, in such a way that they participate in the action, which is to be free of religion and politics. Therefore, to benefit from God’s willingness to deliver us from man’s control, Yah expects that we will recognize the merit of His offer and then respond appropriately. Such is the nature of the Covenant Relationship where we must engage to participate. It is also the basis of our salvation where we are expected to answer Yah’s invitation and walk along the path He has provided.

By using the perfect conjugation, Yahowah is revealing that He has done everything that was required leaving nothing to be done except for us to engage. The perfect denotes a completed action irrespective of time. It reveals that God would, and now has, and even will “descend to serve us, extending Himself to guide us, so that those who respond will be led away from the crucible of human oppression and delivered from judgment.” Therefore, when we reflect upon the full implications of the way yatsa’ was written, God said: “I have done everything to lead those who respond away” from the ill effects of governmental and religious subjugation.

Bringing this all together, Yahowah’s words provide critical information we need to know to exist in His presence. First, we need to realize that there is a God, second, that He has a name, and third, that He 328communicated with us. Fourth, we must recognize that He “yatsa’ – descended to serve us, extending Himself to guide us, doing what was needed to lead us away from human oppression.” This would include “broadly, openly, and publicly disseminating the information needed for us to be free.” This means that He positioned Himself serving us, working as our savior and guide, personally leading us away from works-based salvation schemes. It is a perspective that is monumentally important because it is the opposite of what religions would have the faithful believe. This means that those who are bowing down to God, who are lifting Him up in praise, and who believe they are serving Him have got it all wrong. Yahowah is both willing and able to help us and wants His children to capitalize on what He has done.

Should you be reluctant to accept the symbolism of “mitsraym – crucibles of political, religious, economic, and military oppression,” and prefer to replace it with the Greek moniker, “Egypt,” God explains His intent with “beyth ‘ebed – the house of slavery and bondage.” The means institutionalized human subjugation is the suppression of freewill and the consequence is enslavement and servitude, the loss of liberty and life. It is the difference between God’s way and man’s way.

The second verb, “hayah – to exist,” was modified with lo’, serving as a form of negation, thereby, nullifying a person’s existence who is unwilling to let go of the allure of slogans which bind the masses to human institutions. It was suffixed with la, a preposition meaning “to, toward, or concerning,” telling us that there is a consequence if we move in one direction or another.

Hayah was written using the qal stem and imperfect conjugation. This stem speaks of that which is genuine and actual and should be interpreted literally as an expression of reality. With meanings which are matter-of-fact rather than nuanced, the qal distinguishes a statement from 329something which is hypothetical or merely symbolic. It reads: “you literally will not exist.” As the voice of relationships, the qal reveals that the subjects of the verb, which would be you and me, are subject to the verb’s action which is the termination of our continued existence should we not accept Yahowah’s guidance. That is to say that our soul’s survival is predicated upon our response to this statement.

Further, rather than using the perfect conjugation as God did with yatsa’, hayah was scribed in the imperfect. Therefore, there is an ongoing and unfolding consequence of this statement which will endure throughout time. So, we ought to be careful in our observations and considerations. But here is the good news: since hayah was written in the imperfect, the moment we walk away from our devotion to religion and politics, or our affinity toward societal customs or patriotic appreciation of the military, we are no longer at odds with this statement. Said another way, say goodbye to “Jesus” and “HaShem” and hello to Yahowah and your faith will be forgotten.

Hayah is as important as any word in the whole of God’s Word. It serves as the basis of Yahowah’s name – explaining what  means. In Ancient Hebrew, hayah was written . It reveals how we should respond to Yah’s outstretched and open “yad – hand,” thereby determining if we transcend our mortality. Those who observe what Yahowah has revealed to us in this life, who understand and act upon what He has said and done, will get to live with Him in the next.

In addition, hayah speaks of time, which is especially relevant in Hebrew where every verb is expressed without limitation – where time exists in the past, present, and future simultaneously. In this light, this verb reads the same way right to left as it does left to right, thereby expressing endless possibilities. Liberated from the ordinary flow of time, hayah, just like Yahowah, promises a different form 330of liberation, one in which we live forever and travel wherever and whenever we desire. Those who choose to accept the God who scribed these words will no longer be as we currently are, slowly moving away from the past into the future while stuck on this rock we call Earth. Hayah as light, the universe will be ours to explore.

Since the verb, hayah, means “to exist” and speaks of “being” irrespective of time, by negating it as lo’ does in this case, the statement reveals that those who embrace other gods will “cease to exist.” And that is because false gods will never be tolerated in Yah’s presence. That is what She’owl is for, not Shamaym.

It is also telling that lo’ hayah-la ‘aher ‘elohym ‘al-paneh ‘any is a simple statement of fact. It is not a command much less a commandment. Rather than commanding: “You must not go to Venus,” it is similar to saying: “You cannot survive on Venus.” God is stating that since false notions cease to exist in His presence, the same fate applies to those who hold them.

At this point, Yahowah has only asked that we refer to Him by name, follow His lead away from institutionalized oppression, and recognize that He, alone, is God.

However, considering the extent people have gone to over the ages to corrupt His message, without some help along the way, what chance does someone who has been indoctrinated within our society have of coming to know Yahowah? Because so many have been disingenuous, the truth is now buried under a mountain of institutionalized lies. And as we know, erroneous data leads to invalid conclusions.

While it pains me to share this with you, it is instructive to know that men who falsely claimed that they were authorized by God, and who said that the result of their labors was inerrant, published: “And God spake all these words, saying, (20:1) I am the LORD thy God, which 331have brought thee out of the land of Egypt, out of the house of bondage. (20:2) Thou shalt have no other gods before me.” (Exodus 20:3 KJV)

The arrogance required to copyedit God and then claim His authorization is beyond comprehension. And the gullibility required to believe such nonsense is stupefying. So how do you suppose Yahowah is going to respond when it comes to holding the religious editors and publishers, scholars and theologians, pastors and priests, accountable for what they have done to make it difficult, if not nearly impossible, to correctly respond to the Creator?

After mislabeling the statements, “Commandments,” religious institutions have universally skipped over Yahowah’s name, the relationship He established with us, and the role He personally plays in our salvation only to misrepresent hayah to say “you shall not have” as opposed to “you will not exist.” That is a lot of mistakes considering that we are still dealing with the first twenty Hebrew words Yahowah inscribed on these tablets.

In that our object is to better understand the Word of God, and how to correctly render it, let’s continue to scan the Towrah and consider some of the many ways Yahowah uses dabar.

This next presentation is brought to us by Moseh. In it we have dabarym | words, dabar | communicated, kathab | writing, and nathan | provide…

“These are the words (‘eth ha dabarym ha ‘eleh – these specifically are the statements) Yahowah () communicated (dabar – spoke and expressed at that time (piel perfect)) to (‘el) everyone (kol – the entire and whole) of you assembled (qahal ‘atah – of your gathering 332together, your contingent and community) beside (ba) the mountain (ha har – the high and elevated ridgeline), from (min – out of) the midst (tawek) of the fire and light (‘esh – of radiant energy and brilliant flames), the darkness (choshek – so as to obscure Himself by reducing the magnitude of His light [from 4QDeut]) and the dense water-laden (wa ha ‘araphel – as well as the thick and dark) cloud (‘anan) with a great and powerful (gadowl – substantial and magnificent, important and distinguished, even glorious) voice (qowl).

He did not add anything more (wa lo’ yasaph). And (wa) He wrote them, engraving them (kathab hem – He inscribed them using alphabetic letters to form written words) on (‘al) Two (shanaym) Tablets (luwach – slabs, tables, or plates suitable for chiseling and inscribing words) of Stone (‘eben – solid rock), and He gave them (wa nathan hem – He prepared, produced, and handed them as a gift) to me (‘el ‘any – as God to myself).” (Dabarym / Words / Deuteronomy 5:22)

If you are a religious Jew steeped in the Oral Law of the rabbis, a Christian immersed in the poison of Pauline Doctrine, a Muslim misled by Muhammad, or a Mormon deceived by Joseph Smith, take note: “He did not add anything more.”

Speaking of participating in Passover, Yahowah said…

“Then (wa) Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) will pass over and travel through (‘abar ba – displeased, will cross into, traversing within to alienate in (qal perfect)) the realm (‘erets – the land and nation) to defeat (nagaph – to strike, smite, and afflict, to impact and plague) the religious and political oppressors (‘eth Mitsraym – the cauldrons of military and economic subjugation, the place 333of coercive cruelty where slaves are confined and restricted by political persecution, considered foes, besieged, and assaulted).

But (wa) when He sees (ra’ah – He notices and considers) the blood (‘eth ha dam) on the lintel of the door (‘al ha mashqowph – upper beam of the doorframe) and on the two (wa ‘al shanaym) upright pillars of the door (mazuwzah – the doorposts and framework of the opening), then (wa) Yahowah (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence) will observe Passover, providing immunity while protecting (pasach ‘al ‘atem – will continue to move in a straightforward and linear fashion without stopping to be confrontational, providing more than is necessary and sufficient at) that doorway (‘al ha pethach – that portal to discernment, opening the way to revelation, disclosing information which when unfurled will lead to understanding regarding the means to open the door).

He will not allow (wa lo’ nathan – He will not permit, cause, or bring about (qal imperfect)) the devastating destruction (mashchyth – the perverse corruption, the death, decay, or putrid decomposition) to come inside (la bow’ ‘el – to pursue and enter within) to plague (la nagaph – to afflict) your homes (beyth ‘atem – your households and families). (Shemowth 12:23)

You should observe, closely examining and carefully considering (shamar – you should thoroughly scrutinize and diligently evaluate (qal perfect)), this message (‘eth ha dabar ha zeh – the word, the statement, account, and testimony).

Because this is (la) an engraved prescription for living (choq – an inscribed decree regarding what you should do in life to be cut into the relationship) for you to approach (la ‘atah) and (wa) on behalf of (la) your children (beny ‘atah), providing testimony throughout 334(‘ed – a witness up to the point of) eternity (‘owlam – forever, an unlimited duration of time).” (Shemowth / Names / Exodus 12:24)

One of the many surprising things we are discovering along the way is just how averse Yahowah is to the oppressive and punitive nature of religion and politics. He will defeat these foes, striking down mankind’s menace.

And part of the problem is that they have hidden the truth, such that most remain unaware that only those who observe Pesach | Passover live. All others will die. There is but one door to life and a single entrance into God’s Home.

This next prescription is clear. It is also in direct conflict with the central plank of Christendom and its “New Testament” as well as Judaism and its Babylonian Talmud. And it is one of many reinforcing our conclusion that Yahowah strongly prefers knowledge leading to understanding rather than faith in the unseen.

Choq, translated as “an engraved prescription for living,” is based upon chaqaq, meaning “instruction which is inscribed,” literally “cut in stone.” Both speak of “providing the guidance required to be cut into the Covenant relationship.” That is the central message found in Yah’s Word. Passover is God’s prescription for life.

As amazing as it may sound, Yahowah has given us an engraved invitation to live forever in His Home. And yet, almost everyone turns their back on Him and looks the other way. Fact is, it is rude.

God’s Word and His Towrah were unified in the following declaration. In it, we are encouraged to look up to God and glean the nourishment He is providing…

“And (wa – then) Yahowah (YaHoWaH) said (‘amar – He expressed Himself) to (‘el) Moseh (Mosheh – One Who Draws Out), ‘Look at Me (hineh ‘any – pay attention 335to Me and behold), I will send down (matar – I will provide so as to rain down (hifil participle – God will cause the nourishment to descend in a demonstrable way)), to you (la ‘atem – for you) nourishment (lechem – food, and particularly bread; from lacham – to prevail and overcome by consuming) from the heavens (min ha shamaym – out of the spiritual realm).

And the people (wa ha ‘am – kin, related individuals, and family) should go out (yatsa’ – should extend themselves, coming out (qal perfect – should actually be brought out at this time)) and gather up (wa laqat – and glean by picking up and collecting, bringing together the harvest of (qal perfect)) the word (dabar – the message and account, the declaration and statement) of the day (yowm) at this time (ba yowm huw’ – in this moment) such that (la ma’an – so that and for the express purpose and intent that) I may test their ongoing motivation to determine if they choose (nasah huw’ ha – I can ascertain and determine the true nature of their desires and inclinations over time to assess whether they want (piel imperfect energic nun jussive – God is continually and emphatically testing our decision-making as we make choices which indicate our intent)) to walk (halak – to travel, going through life (qal imperfect – actually and consistently going about)) in My Towrah | Teaching and Guidance (ba Towrah ‘any – with My Directions and Instructions; from yarah – to provide a source from which guidance, directions, teaching, and instructions flow) or not (‘im lo’ – or to the contrary, without).” (Shemowth / Names / Exodus 16:4)

Based upon this statement, we discover that Yahowah wants us to pay attention to Him so that we recognize that, with His Towrah | Teaching, He is providing nourishment from Shamaym | Heaven. Each and every day we are afforded the opportunity to impress our God, showing Him that we genuinely desire His Teaching and Guidance as we 336glean as much as possible from His Towrah. This is Yahowah’s litmus test, His means to determine if we are sufficiently interested in knowing Him, appreciating what He is offering and respecting what He is requesting in return to deserve an opportunity to live with Him. Frankly, unless an individual is motivated to observe the written Towrah, the Towrah of Moseh, to the extent that he or she learns what Yahowah values and disdains, accepts His Covenant’s conditions, and replies to His Invitations, there is no opportunity or hope for that soul.

Our fate is determined by our perception of the Towrah and our desire to learn from Yahowah’s Guidance.

Fortunately, Yahowah’s test is open book. And in this case, a passing grade is afforded to those who are motivated to learn.

The means Yahowah has deployed to “matar – send down” “lechem – the bread of life” “la ‘atem – to us” “min ha shamaym – out of the spiritual realm” is by inspiring His prophets to convey His “dabarym – words” so that we can “laqat – pick them up and treasure them.” This is why matar was scribed in the hifil participle. By doing so, God is revealing that He is able to influence us through the provision He is providing in this highly demonstrable fashion. I share this because with the hifil stem, the subject causes the object to participate in the action of the verb as a secondary subject. That is particularly relevant since the subject is Yahowah and we are the object.

While lechem is typically rendered as “bread,” it is from lacham. This means that “we can prevail and overcome by consuming what is nourishing.”

‘Am is used throughout the Towrah and Prophets to address the Children of Yisra’el. It can be translated as “people or family” and speaks of “individuals who are related to one another as kin.”

337Yatsa’ is the operative term of the Exodus, which is a coming-out party of the best kind. Here, in the qal perfect, Yahowah is encouraging His people to “yatsa’ – literally go out and genuinely extend themselves at this very moment.”

Yatsa’ is followed by another verb, laqat – which is “a gleaning” where we “pick up and gather a collection” of Yahowah’s words “together.” It is exactly what we are doing here in this Introduction to God and throughout the Yada Yahowah series. We are not only picking up on each word’s meaning, gleaning what we can from it, we are bringing His dabar together so that we can make the connections needed to grow from knowing to understanding.

Yahowah is directly associating His provision of lechem with His dabar – which means that God wants us to see His words as nourishing, providing what we need to prevail.

Yowm ba yowm is day by day, every day. This is our priority in this life so that we can enjoy the next.

If ever a mood was important, the jussive is to this statement. By modifying nasah | to test, to convey volition in the third person, it becomes a measure of our motivation. With freewill, we have been given a choice. And what we decide determines Yahowah’s assessment of us – and thus our fate.

Fortunately, this nasah | assessment was scribed in the imperfect. That means that God’s evaluation of us continues over the course of our lives. So, should our religious, political, or conspiratorial allegiances have caused us to favor the Babylonian Talmud or Christian New Testament over the Towrah, Yahowah’s negative evaluation can turn positive the moment we choose to have our steps through life guided by His Towrah.

338Orthodox Jews have co-opted the verb, halak, which means “to walk,” and have misappropriated it as Halakhah to serve as a title for the copious religious laws prescribed throughout the Talmud. Little do they know that they are walking away from God, never to return.

Towrah is defined by its verbal root – yarah – which describes the “source from which guidance and direction, teaching and instructions flow.” It does not mean “Law,” which makes such renderings deliberately deceptive.

Our next consideration of Yahowah’s “dabar – word” is also from the Towrah – this time Shemowth / Exodus. By way of introduction, some were concerned that Moseh was being overworked. Then, as now, so few people were willing to work with God, it became an all-consuming job for the few who were willing to engage. But what the less devoted may not realize, albeit Moseh would have known, is that working with Yahowah, doing something God wants to be done, is not only the best use of our time, it is exhilarating, both liberating and uplifting, enlightening and enriching.

As we listen in on this conversation, please note that the father-in-law is speaking for himself or, perhaps, for others within the community but not necessarily for Yahowah. And while Moseh would do as his wife’s father would suggest, the resulting hierarchy may not have been in Yisra’el’s best interest.

“Moseh’s (wa Mosheh – then the One who Draws Out) father-in-law (chathan – one who gives away to another; from chathunah – wedding and marriage and nathan – to offer as a gift) said to him (‘amar ‘el huw’), ‘It is not good (lo’ towb – it is not desirable, productive, appropriate, or beneficial) for you to reveal the path to the benefits of the relationship (‘asher ‘atah – for you to show the way to get the most out of life) as you are doing (‘asah – as you are engaging and acting (qal participle)) 339with the Word (ha dabar – with the communication of the message). (Shemowth 18:17)

You will lose heart, wear out, and wither away (nabel nabel – you will wilt under the pressure, shrivel up, and become weary, ultimately looking so foolish in the process you will be treated with contempt (qal infinitive qal imperfect – if you keep this up you will vividly portray the inadvisable consequence of being overworked)), you and also (gam ‘atah gam) the people (ha ‘am ha zeh – the related family members and the kin) who are with you (‘asher ‘im ‘atah).

Indeed, this is because (ky) the Word (ha dabar – the Message) from you (min ‘atah – because of you and through you) is very significant and valuable (kabed – is distinguished and intensely enriching, worthy and weighty, gloriously rewarding and impressive), and you are not able (lo’ yakol – you are not capable of continuing or prevailing (qal imperfect)) to accomplish this (‘asah huw’ – engage in and perform this) all by yourself (la bad ‘atah – by yourself alone). (Shemowth 18:18)

So now then (‘atah), listen to (shama’ – hear (qal imperative – actually choose to pay attention)) that which is associated with my voice (ba qowl ‘any).

I have determined a plan for you (ya’ats ‘atah – I have decided upon a course of action for you and I am providing this advice (qal imperfect)) such that (wa) God (‘elohym) will choose to continue to be with you (hayah ‘im ‘atah – in a continued association with, near, and alongside you (qal imperfect jussive – will want to actually and continually exist with you)).

You can consistently be yourself in your approach to the people (hayah ‘atah la ‘am – you can be you toward the family (qal imperative)) before (muwl – in front of) the Almighty (ha ‘elohym).

340Then you can come and go bringing (wa bow’ – so you can be included in bearing (hifil perfect)) the messages and accounts (ha dabarym – the words) of the Almighty (‘el ‘elohym) with you (‘atah ‘eth). (Shemowth 18:19)

And you can warn them about ensuing consequences (zahar ‘eth hem – you can caution and admonish them, teaching and influencing them at that moment (hifil perfect)) with the clearly communicated and engraved prescriptions of what one should do in life to be cut into the relationship (‘eth ha choq – through the inscribed means to be prepared to be offered a share of what has been apportioned) along with (wa ‘eth) the Towrah | Teaching and Guidance (ha Towrah – the Instruction and Directions) so that they know and understand (wa yada’ – and they will appreciate and acknowledge, be aware of and comprehend (hifil perfect)) the way forward for them (la hem ‘eth ha derek – the path for them with regard to the direction) to walk (halak – to travel through life (qal imperfect)) within it (ba hy’).

And they will choose to act upon and engage in (wa ‘asah – then they will be highly energetic and do (qal imperfect paragogic nun jussive)) that which, for the benefit of the relationship (‘asher), they should expend their energy and work upon (‘eth ha ma’aseh – they should accomplish and occupy themselves).” (Shemowth/ Names / Exodus 18:20)

In this case, the bride is Yisra’el, and so, as her Father, Yahowah may be recommending a way to keep her from sabotaging the marriage. At issue was that so few people were willing to contribute to the relationship, Moseh had become more than a liberator, prophet, and messenger. He was now arbitrator, judge, and jury. So, the advice was to focus on the important stuff, which was the revelation and application of the Word of God.

341Since Moseh accepted this advice without Yahowah objecting, he was likely mired in the minutia, overly fixated on trying to resolve every problem – no matter how repetitious or mundane. If so, then as Yahowah’s premier prophet, his time was best spent conveying and analyzing God’s testimony. After all, it was by trying to establish guidelines on what and when to eat to where and how to poop that got the rabbis sidetracked with their Talmud.

Once upon a time, I was CEO of a company with thousands of employees. Had I become involved in all of their lives, their extended families, personal challenges, and financial dealings, I would have been unable to do the job the shareholders expected. Moseh, in trying to be all things to all people may have worn himself to a nub, even to the point where he had become less effective.

I can share a sense of this because, having retired from business and living on a tiny island in the middle of the sea, there are very few distractions. I can translate and contemplate God’s Word from sunrise to sunset and beyond with limited interruptions.

The only thing that really matters is sharing and explaining the significantly enriching and intensely rewarding nature of Yahowah’s message. And even then, it takes a team of people, from fact-checkers to editors, from publishers to website designers, from research assistants to co-hosts.

As a witness on behalf of the Almighty, we are tasked with warning those who will listen of the consequences of their current approach to life. And then we are committed to clearly communicating Yahowah’s inscribed prescriptions for living. Our focus must always be on God’s Towrah, sharing its teaching and guidance in a way which leads to appreciating its instructions and acknowledging its directions. Those who listen will 342participate in a relationship with God, and as a result, they will engage on His behalf.

Moseh would be establishing judges to resolve disputes between people in accordance with Yahowah’s Towrah instructions. There would be no alternative constitution or additional code of conduct. There would be no king, no military, no police, or government. There would be no taxes or entitlements.

This advice worked for four hundred years because the Word of God – His Towrah – served as Teacher and Guide. It was not until the Children of Yisra’el chose to be like the Gentiles and have a king rule over them that it all fell apart. Dismissing the contribution of Shamuw’el | Samuel in their lives, the wayward nation rejected Yahowah and chose Sha’uwl as king. Had Yahowah not intervened and inspired a shepherd boy to lead His people out of harm’s way, there would be no Yisra’el today.

Fortunately for us, as we watch the world implode around us, and with the nation wavering again with its toxic religion and ineffective politics, the shepherd is returning as Messiah and King.

The following excerpt is from the conclusion of the concluding book of the Towrah. Here we find affirmation that the Word and the Towrah are synonymous and that both can be found in proximity to the Ark of the Covenant.

“And (wa) it came to exist (hayah) just as (ka) Moseh (Mosheh) completely finished (kalah) writing (la kathab) the words (‘eth dabarym) of this Towrah (ha Towrah ha zo’th) upon a written scroll (‘al sepher) such that the eternal and restoring witness was perfect and complete (‘ad tamam hem), then (wa) Moseh (Mosheh) instructed (tsawah) the Lowy (‘eth ha Lowym) who lifted up and carried (nasa’) Yahowah’s (Yahowah) Ark (‘arown) of the Covenant (Beryth), by saying (la ‘amar), ‘Accept and grasp hold of (laqach) the written scroll 343(‘eth sepher) of this, the Towrah (ha Towrah ha zeh), and place it (wa sym ‘eth huw’) alongside (min sad) Yahowah’s (YaHoWaH), your God’s (‘elohym ‘atem), Ark (‘arown) of the Covenant (Beryth).

And it will always exist (wa hayah) there (sham) with you (ba ‘atah) as an eternal witness of the restoring testimony (‘ed / ‘ad).’” (Dabarym / Words / Deuteronomy 31:24-26)

For those who would protest that the veracity of the Towrah cannot be tested because the copy of the Towrah dictated to Moseh was lost to the ravages of time, this may resolve those concerns. The original autograph of the Towrah resides to this day beside Yahowah’s Ark of the Covenant, which itself sits in the shadow of Golgotha under Mount Mowryah in Yaruwshalaim. And as we will discover as we move through the Miqra’ey, a projection of the original autograph will be unfurled for all to see above the two witnesses as we approach the fulfillment of Kipurym in 2033.

This same passage, more fully amplified, reads:

“And (wa) it came to exist (hayah – it came to pass (qal imperfect)) just as (ka – consistent with when) Moseh (Mosheh – the One who Draws Out) completely finished (kalah – concluded (piel infinitive)) writing (la kathab – inscribing using a written alphabet to more permanently communicate, engraving and inscribing (qal infinitive)) the words (‘eth dabarym – the statements and accounts) of this Towrah (ha Towrah ha zo’th – of the one and only Towrah Instruction and Teaching, Guidance and Direction) upon a written scroll (‘al sepher) such that the eternal and restoring witness was perfect and complete (‘ad tamam hem), (Dabarym / Words 31:24) then (wa) Moseh (Mosheh) instructed (tsawah – directed and appointed) the Lowy (‘eth ha Lowym – those who join together and unite, transliterated: Levites; from lawah – to unite and 344abide) who lifted up and carried (nasa’ – who raised and bore) Yahowah’s (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration) Ark (‘arown – chest of enlightenment, choice, and gathering together) of the Covenant (Beryth – of the Family-Oriented Relationship Agreement), by saying (la ‘amar – by asking and announcing), (Dabarym / Words 31:25)

‘Accept and grasp hold of (laqach – obtain and receive (qal infinitive)) the written scroll (‘eth sepher – the written letter and inscribed document designed to recount, relate, rehearse, and declare) of this, the Towrah (ha Towrah ha zeh – of this Teaching and Guidance), and place it (wa sym ‘eth huw’ – and put it) alongside (min sad – near and beside) Yahowah’s ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence), your God’s (‘elohym ‘atem), Ark (‘arown – chest of enlightenment, choice, and gathering together) of the Covenant (Beryth – of the Family-Oriented Relationship Agreement).

And it will always exist (wa hayah – it was, is, and actually will be (qal perfect)) there (sham) with you (ba ‘atah) as an eternal witness of the restoring testimony (‘ed / ‘ad – as enduring evidence).’” (Dabarym / Words / Deuteronomy 31:26)

The Towrah was complete and perfect when Moseh set down his pen for the final time. This leaves absolutely and unequivocally no room for a Talmud or New Testament.

Using Strong’s reference numbers as a guide, here is the definition of Towrah based upon the words which comprise this title: “Towrah (H8451) – from tow (H8420) – signed, written, and enduring, towrah (H8452) – way of treating people, tuwr (H8446) – giving us the means to 345explore, to seek, to find, and to choose, yarah (H3384) – the source from which instruction, teaching, guidance, and direction flow, which tuwb (H8421) – provides answers which facilitate our restoration and return, even our response and reply to that which is towb (H2895) – good, pleasing, joyful, beneficial, favorable, healing, and right, and that which causes us to be loved, to become acceptable, and to endure, tahowr (H2892) and tohorah (H2893) – purifying and cleansing us, towr (H8447) – so as to provide an opportunity to change our thinking, attitude, and direction.”

This is where we find God.

If only there were accurate translations and thoughtful commentaries available, you would be able to take it from here and explore on your own. But alas, all Bibles, including the Masoretic Text with its arbitrary vowel pointing, are overwhelmingly inaccurate, and the problem is irresolvable because there is no motivation to correct them. The religious are too busy burnishing their own words: those found in the Talmud, Zohar, New Testament, and Quran, books which, according to God, should not exist.