346An Introduction to God
Dabarym
…Words
6
Shama’ Dabar | Listen to the Word
Clearly Conveyed…
By listening to Yahowah, Moseh was equipped to convey what we need to know to live forever in the Promised Land. And while that is sufficient to justify our sojourn back in time to Choreb, by gathering around Yah’s liberator, Moseh, with hands cupping our ears so that we do not miss a word, there is something more to what he had to say than anyone was aware of at the time. Speaking to the Children of Yisra’el in 1448 BCE at the conclusion of the Yatsa’ | Withdrawal, the great prophet was addressing us – you and me – here and now…
“So now at this time (wa ‘atah – here, now, and henceforth, straightaway without delay), Yisra’el | Individuals Striving to Engage and Endure with God (Yisra’el), choose to listen (shama’ – of your own volition, decide to hear, receive the message, and seek to comprehend (qal imperative – desire to literally and genuinely listen as an expression of volition in the second person)) to the clearly communicated and inscribed prescriptions for living (‘el ha choq – to the thoughtful requirements which have been appointed and engraved to cut you into the relationship, to that which has been etched into stone and delineated to allocate a share of what has been allotted for those with the resolve to act upon what has been prescribed; from chaqaq – to cut out, inscribe, engrave, mark out, and portray something whereby the proper response is required to receive a share of the allotment), and to the means to execute good judgment 347to correctly resolve disputes (wa ‘el ha mishpat – to the means to make the right decision about what is good and bad, right and wrong, and so that you can correctly assess what is true and false, deciding upon that which is beneficial and avoiding that which is counterproductive; from my – to contemplate the implications of shaphat – making good decisions by being judgmental, discerning, and discriminating) which, to provide the correct path to the relationship (‘asher), I am teaching and instructing you (‘anoky lamad ‘eth ‘atem – I have learned to the extent that I can impart the information and provide valuable training for you so that you can respond intelligently (piel participle – so that you can vividly demonstrate that you are learned)) for the express purpose that you will be able to act upon them and engage based upon them (la ‘asah la ma’an – so that you can do them, profiting from them and capitalizing upon the effort you make regarding them) to live (chayah – to be restored, revived, and thrive, living forever and flourishing (qal imperfect jussive)).
And then (wa – as a result), you can return and enter, being included within (bow’ – you can at this moment come to and abide within (qal perfect)), even inherit (wa yarash – and come to possess as an heir), that which is associated with the Land (‘ets ha ‘erets) which, as a benefit of the relationship (‘asher), Yahowah ( – the pronunciation of YaHoWaH), the God of your fathers (‘elohym ‘ab ‘atem), is giving to you (nathan la ‘atem – is offering to you and bestowing for you).” (Dabarym 4:1)
The ‘Amar | Promised ‘Erets | Land serves as a metaphor for the Gan ‘Eden | Protective Enclosure of Great Joy and Shamaym | the Spiritual Realm of the Heavens. Those afforded entry have come by having Mishpat | Exercised Good Judgment regarding the Choq | Engraved Prescriptions for Living after Lamad | Studying and 348Learning the Teaching and Guidance necessary to ‘Asah | Engage based upon all of this and Chay | Live.
That is Yahowah’s message, and it is all that matters in this regard. The religious cannot augment it, alter it, or abate it – no matter how shrill their voices are otherwise.
“You should not ever add to (lo’ yasaph ‘al – you should not increase by joining something else unto) the Word (ha dabar – the statements and message) which, to reveal the benefits of the relationship (‘asher – which, to show the correct way to walk to get the most out of life), I am instructing you (‘anky tsawah ‘eth ‘atem – I have told you about by providing directions to you, having appointed and constituted as signs for you by establishing and prescribing the binding terms and instructive conditions of the authorized agreement, thereby enjoining and defining the decreed contract).
Further, you should never subtract (wa lo’ gara’ – also never reduce, decrease, remove, withhold, or diminish) from it (min huw’).
This is so that you can closely examine and carefully consider (la shamar – approaching by observing and contemplating) the instructive conditions of the authorized agreement (‘eth mitswah – the directions to the appointed pact which was constituted with the prescribed terms of the mutually binding covenant, thereby enjoining and defining the contract presented upon this signed arrangement; from my – to consider the who, what, why of tsawah – the instructions and directions of the terms and conditions of the agreement which has been established) of Yahowah (Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence), your God (‘elohym ‘atem), which leads along the proper path to get the most out of life that (‘asher – which reveal the benefits of the relationship that) I have told you about by providing directions to 349you, having appointed and constituted these signs for you, by establishing the prescribed terms and instructive conditions of the authorized agreement (‘anky tsawah ‘eth ‘atem – I am instructing you, thereby enjoining and defining the decreed contract).” (Dabarym / Words / Deuteronomy 4:2)
Through His prophet, Moseh, Yahowah has given us everything we need to know to live forever. His Word is sufficient to instruct and direct us – then, now, and forevermore. We are advised to observe it.
To receive the benefits of this powerful declaration, we must shama’ | listen and shamar | observe the choq | prescriptions for living, the mishpat | the means to exercise good judgment, the lamad | teaching and instruction of our God so that we can ‘asah | engage based upon them and chayah | live. For any of these things to occur, we must recognize that the Towrah scribed by Moseh is the sole source of God’s teaching and guidance. And this means we must reject any book or religion which attempts to revise or replace it.
Yisra’el, which is a compound of ‘ysh sarah ‘el | individuals who strive to engage and endure with God was and remains the focus of Yahowah’s attention. As a gowy, we are only included when we embrace the implications of the name and approach Yahowah under the same terms and conditions delineated throughout the Towrah.
Shama’ is an easy word to translate and a difficult word to amplify because there are only two English words which convey its intent: “listen and hear.” Shamar, which means “to be observant,” provides greater possibilities because we can render it “closely examine and carefully consider” whatever it is that we are witnessing.
Within this universal directive, there are four things we are asked to focus upon. They are Yahowah’s choq, mishpat, lamad, and mitswah. Choq is from the verbal root, 350chaqaq, and it delineates the “clearly communicated and inscribed prescriptions for living” contained within the Towrah. These are comprised of “the thoughtful requirements which have been appointed and engraved to cut us into the relationship. It includes those which have been etched into stone and delineated to allocate a share of what has been allotted through the Covenant on behalf of those with the resolve to act upon what has been prescribed.”
Mishpat is a compound of my – to contemplate the implications of, and shaphat – making good decisions by being judgmental, discerning, and discriminating. As such, the mishpat include “the means to execute good judgment and correctly resolve disputes,” especially those which separate us from God. With an eye to the mishpat, we can make the right decision about what is good and bad, right and wrong, because the mishpat provide the ability to correctly assess what is true and false so that we can decide upon that which is beneficial and, thereby, avoid that which is counterproductive. The mishpat | means to resolve disputes are found within the Mow’ed Miqra’ey.
Lamad is the perfect verb to affirm something we expressed earlier. Moseh learned from Yahowah to the extent that he could teach, imparting the information God had provided. Further, lamad reinforces the fact that the Towrah is the source of teaching and instruction.
Moseh defined mitswah for us. Not only is it based upon “my – to consider the who, what, and why” of “tsawah – the instructions and directions pertaining to the terms and conditions of the agreement which has been established,” tsawah was deployed twice within this statement. Therefore, we can be assured that “mitswah – describes the instructive conditions of the authorized agreement as well as the directions to the appointed pact which was constituted with the prescribed terms of the mutually binding Covenant, thereby enjoining and defining 351the contract presented within this signed arrangement.” The mitswah are found among the terms and conditions of the Covenant.
As an interesting aside, tsawah and tsyown share the same root. This means that the Tsyown | Signs Posted Along the Way present the instructive terms which direct us to and teach us about the Covenant.
Further, in this context, and especially when juxtaposed next to lamad | to learn and teach and mishpat | to exercise good judgment, it is obvious that tsawah should be translated as “instruct.” And yet inexplicably, every Bible renders tsawah as “command.” But if we are to “obey a command,” why isn’t there a Hebrew verb demanding that we “comply with and obey” Moseh or Yahowah? Why bother to lamad | teach us if we are to be bossed around? What is the purpose of mishpat | exercising good judgment if we do not have freewill? Why would Yahowah liberate Yisra’el from bondage within the Crucibles of Religious and Political Oppression only to treat them like slaves?
To justify their deception, clerics universally refer to the Towrah as “the Law.” But as we have discovered, the title towrah is based upon “yarah – the source of instruction, guidance, teaching, and directions.” The purpose of yarah, and thus of towrah, is to learn. Once we come to know, we can understand and make good decisions. This is how a loving father should raise his children.
However, should you prefer a set of “Laws,” then you will need a Judge to enforce them. And under this scenario, each defendant will get what they have requested. If you learn nothing more from this book than that, it will have been worth the investment of your time.
While it should be obvious, the reference to “Yahowah, the God of your fathers,” tells us that this story begins with ‘Adam and Noach, then becomes a relationship 352with ‘Abraham, Yitschaq, and Ya’aqob. It is their Covenant relationship which is being developed here in the Towrah.
There isn’t a pastor, priest, or rabbi who isn’t aware of this declaration by God not to add anything to or subtract anything from the Towrah scribed by Moseh. They are also aware that their New Testament and Talmud are not only supplemental but that they are actually additions by way of subtraction since they direct attention away from the Towrah. As such, they are hypocrites when they claim to be serving the God whose testimony they are openly condescending.
To put this into perspective, of the roughly 33,000 words spoken in Modern Hebrew, fewer than 8,000 were derived from the Towrah, while over 20,000 came from the Talmud – clearly demonstrating the people’s preference. Most of the remaining 5,000 are from English due to it being the most common language spoken by Jews and the leader in technological advances, for which there were no Hebrew terms available. As a result, Modern Hebrew is so sullied by the religious pretense of the Talmud that it is no longer the most appropriate language to convey Yahowah’s intent throughout the Towrah.
What they have also missed is that their HaShem, Jesus Christ, and Lord God represent the same myth Yahowah has dealt with previously…
“Your eyes have seen (‘ayn ‘atem ha ra’ah – you have witnessed and are able to perceive (qal participle)) that which, for the benefit of the relationship (‘eth ‘asher), Yahowah (YaHoWaH) did (‘asah – accomplished and caused, performed and accomplished (qal perfect)) with Ba’al Pa’owr | the Lord of Enlightenment and the Popular Way (ba Ba’al Pa’owr – with the false god of the Moabites, Phoenicians, Canaanites, and Babylonians who is open to everyone and appears as light; from ba’al – lord 353and master, one who owns, possesses, and controls, pa’ar – the wide open and broad way of those who talk too much and for those who yawn, and ‘owr – light).
Indeed (ky – emphasizing this point), all of the men (kol ha ‘iysh – every individual) who followed after (‘asher halak ‘achar – who formed a relationship with and conducted their life in accordance with another) Ba’al Pa’owr | the Lord of Light and the Open Way (Ba’al Pa’owr – the false god of the Moabites, Phoenicians, Canaanites, and Babylonians; from ba’al – lord and master, one who owns, possesses, and controls, pa’ar – wide open and broad way of those who talk too much and for those who yawn, and ‘owr – light), Yahowah, your God (YaHoWaH ‘elohym ‘atem), exterminated (shamad huw’ – destroyed and annihilated him (hifil perfect)) from among you (min qereb ‘atem).” (Dabarym / Words / Deuteronomy 4:3)
Often missed in this declaration is the meaning of Ba’al Pa’owr: the Lord of Enlightenment who Controls the Broad and Open Way. The ba’al | lord is not God, but is, instead, Satan. He wants to “ba’al – control, possess, own, and lord over” while Yahowah wants to liberate and guide.
Ba’al | the Lord’s path away from Yahowah is perceived to be “‘owr – enlightening.” The religious, who preside over the “pa’owr – popular, broad, and open ways,” a.k.a., religion, even present the Adversary as “Light.” It is how Sha’uwl | Paul, the founder of the Christian religion, reported seeing him on the road to Damascus. Whether it is the popularity of the perceived enlightenment of the Progressives, Socialists, and Communists or the even greater popularity of the many inviting ways of the religious, they are all paths to extinction.
The way to Yahowah is just the opposite. It is restrictive, not broad, and it remains unpopular – with as few as one in a million finding it. Rather than being 354commonly known and widely traveled, it is set apart and distinct from the ways of man.
What Yahowah did to all of those who chose to put their faith in the Lord was kill them. You may want to keep that in mind if your religion pays homage to the Lord, ‘Adony, HaShem, Allah, or Jesus Christ. Turns out, God is not all-loving, accepting, or tolerant.
Surprising to most, God’s approach is actually the most compassionate. It is not unlike segregating those infected with a deadly plague from the rest of the community. Those who were sent away were going to succumb to the disease anyway, but at least this way, there would be hope for those they had not infected.
“And (wa) you (‘atem), the ones who stayed in touch, remaining close and steadfast (dabeq – who sought to be part of the relationship, staying together while engaging to continue in association) with (ba) Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence), your God (‘elohym ‘atem), you are all alive today (chayym kol ‘atem ha yowm – every one of you will be restored, continuing to exist, living at this time).” (Dabarym / Words / Deuteronomy 4:4)
We “dabeq – stay in touch and remain close” to Yahowah by listening to what He says and reading what He has written. Those who do – live.
This is wonderful advice…
“You should choose to look and literally see (ra’ah – of your own volition, be observant and perceptive, and of your own freewill actually consider what you have literally been shown (qal imperative)).
I have learned and now teach (lamad – I gained the information that I am imparting, accepting what I am 355conveying, a student who became an instructor (piel perfect – in this moment in time I am teaching the one willing to listen)) you (‘eth ‘atem) the clearly communicated and inscribed prescriptions for living (choq – the thoughtful requirements which have been appointed and engraved to cut you into the relationship, that which has been etched into stone and delineated to allocate a share of what has been allotted for those with the resolve to act upon that which has been prescribed; from chaqaq – to cut out, inscribe, engrave, mark out, and portray something whereby the proper response is required to receive a share of the allotment), along with the means to execute good judgment and correctly resolve disputes (wa mishpat – the way to make the right decision about what is good and bad, right and wrong so that you can correctly assess what is true and false, deciding upon that which is beneficial while avoiding that which is counterproductive; from my – to contemplate the implications of shaphat – making good decisions by being judgmental, discerning, and discriminating) for the express benefit and in a consistent manner as (ka ‘asher – in the same way to reveal the path to walk to get the most out of life) Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration), my God (‘elohym ‘any), instructed me (tsawah ‘any – taught me by providing directions, having appointed and constituted as signs to establish the binding terms and instructive conditions of the authorized agreement, thereby enjoining and defining the decreed contract (piel perfect)) so that you could act accordingly and engage appropriately (la ‘asah ken – you could do thusly, thereby capitalizing and profiting) in the approach (ba qarab – when you are present within) to the realm (ha ‘erets – the Land, serving as a metaphor for God’s Home) which, as a benefit of the relationship (‘asher), you will be returning to and entering (‘atem 356bow’ – you will be coming to, arriving at, and included within (qal participle)) there along with the name (sham / shem – here and now with this reputation and renown) to inherit it (la yarash hy’ – to gain possession as an heir based upon an ancestral agreement).” (Dabarym / Words / Deuteronomy 4:5)
We should all look and see what Moseh wrote while inspired by Yahowah. It is yet another reminder that the Towrah was written not oral.
Moseh learned from the Best so that we could be our best. Yahowah imparted this information to him, teaching him, so that he could instruct us. In this same way, I have learned from Moseh so that I might teach you about what Yahowah had him inscribe for our benefit.
Reminding us that Towrah means “Teaching and Guidance, Instructions and Directions,” not “Law,” Moseh conveyed the choq | clearly communicated and inscribed prescriptions for living. Through them, we are allocated a share of the Covenant – that is so long as we respond appropriately. And to do so, we must mishpat | exercise good judgment, being especially discerning regarding the correct means to resolve the disputes which have separated so many from the Almighty. As we have learned, mishpat is comprised of my – to contemplate the implications of shaphat – making good decisions by being judgmental, discerning, and discriminating. This reinforces the realization that we think our way to God.
As Yahowah taught Moseh, the prophet ka ‘asher | consistently revealed the path to walk to get the most out of life. It is achieved through tsawah | proper instruction regarding the binding terms and instructive conditions of the authorized agreement, a.k.a., the Covenant.
All of this, from Bare’syth to Dabarym, from ‘Adam to Mal’aky, is so that we can ‘asah | engage accordingly 357and act appropriately. Yahowah is looking for participants, not dependents. Heaven is not an entitlement.
Yahowah is inviting us Home, summoning us to return. He wants us to inherit the universe.
It is as if we were there, standing before Moseh, listening to the most important speech ever articulated by man…
“So then (wa), you can be observant (shamar – you can closely examine and carefully consider, being focused, vigilant, and circumspect (qal perfect)) and engage (wa ‘asah – and act accordingly, expending the energy and effort to capitalize (qal perfect)).
Because indeed (ky – then), this will provide you with the capacity and expertise to comprehend (hy’ chakmah ‘atem – this will afford you with the skill and technical ability to process the information sensibly and the acumen to do so wisely, being properly instructed and therefore prepared to teach), thereby preparing you to understand (wa binah ‘atem – to make the connections between the things you observe, come to know, and learn to appreciate and recognize the truth through the faculty of intelligent design and being discriminating, discerning, perceptive, judgmental, and insightful; from byn – to be discerning and perceptive, sufficiently intelligent to distinguish between things, making the proper connections to determine the merit of what is being evaluated, leading to understanding) in the eyes of the people (ba ‘ayn ha ‘am – from the perspective of the family) who (‘asher – who, to benefit from this relationship and to walk along the path to get the most out of life) listen to (shama’ – consistently hear (qal imperfect)) all of these clearly communicated and inscribed prescriptions for living (kol ha choq ha ‘el leh – each thoughtful requirement which has been appointed and engraved to cut you into the relationship, and all of that which has been etched into 358stone and delineated to allocate a share of what has been allotted for those with the resolve to act upon that which has been prescribed; from chaqaq – to cut out, inscribe, engrave, mark out, and portray something whereby the proper response is required to receive a share of the allotment).
Then (wa), they will confess (‘amar – they will say, acknowledging at that moment (qal perfect)), ‘Unlike any other (raq – uniquely, distinctly, exceptionally, and exclusively), this family (‘am – these people and this community) is knowledgeable and wise (chakam – have shown the capacity to comprehend and possess the skill and acumen to learn when properly instructed), and what’s more (wa), this gentile (ha gowy – this individual from a different ethnicity and place or nation) has demonstrated the ability to make the connections necessary to understand so as to convey meaning (byn – he has come to realize and comprehend the information by being diligent and perceptive, deducing insights after receiving and processing the information judgmentally so as to share it and teach it (nifal participle masculine singular absolute – this one man, the gowy, actively and demonstrably, as if a verbal adjective, comes to understand so that he can impart understanding)) to many, doing so loudly and intensely through amplification (ha gadowl – contributing something valuable and important with a great many words on behalf of numerous people; from gadal – to grow and do great things, being magnified and amplified) for them (ha zeh).’” (Dabarym / Words / Deuteronomy 4:6)
It is always the best approach: shamar | observe and then ‘asah | engage. It is akin to “look before you leap.” There are countless claims, but only one is consistently correct: Yahowah’s Towrah | Teaching and Naby’ | Prophets.
359When we observe Yahowah’s Towrah, shamar | closely examining and carefully considering the words Moseh inscribed for our benefit, we are chakmah | properly instructed. By then using our God-given chakmah | capacity to comprehend, we can diligently and systematically process the information which has been provided sensibly. This then equips us to binah | understand. It is achieved by byn | making the proper connections which lead the discriminating and discerning to the truth.
Those who shama’ | listen to what Yahowah inspired Moseh to write and say are prepared to engage in the relationship God intended by capitalizing upon His choq | prescriptions for living which cut us into the Covenant Family.
A time will come when ‘amar | they will acknowledge and confess that the Covenant Family is raq | unlike any other, distinct, special, and uniquely chakam | knowledgeable and wise. And to some extent, in some small measure, this may be as a result of the gowy | gentile who pointed the way Home, back to the Family and into the Covenant, by byn | imparting the information and sharing the insights derived by making the connections needed to understand what Yahowah is offering and expects in return.
In this regard, gowy can represent either a “single individual from a different race and place, distinct from Yisra’el,” such as the nakar | observant and responsive foreigner, or it can be translated as “nation.” The problem with rendering it as a country is that as a nation Yisra’el has been anything but diligent in its desire to understand Yahowah’s testimony. They have collectively run from it. Further, gowy, and especially in the plural as gowym, is used throughout the Towrah and Naby’ as the antithesis of what Yahowah intended for Yisra’el.
360The declaration being shared with us is best understood when we realized that byn was scribed in the nifal stem and participle form, as well as in the masculine singular absolute. This indicates that a lone gowy has actively and demonstrably, as if personifying what it means to understand, strove to comprehend so that he could impart understanding to those seeking to know Yahowah. And while he may remain uncomfortable being acknowledged, there is little doubt that he has been gadowl | vociferous and intense and that his preferred method of instruction is through gadowl | amplification, magnifying the meaning of one word by expressing its full connotations through many.
Recognizing that gowy gadowl is typically translated as “great nation,” there are challenges with this rendering that we have not yet raised. First, Hebrew has twenty-five words for “great,” many of which are better suited to describe the Children of Yisra’el. Gadowl is most accurately rendered: “loud, intense, amplified, magnified, vociferous, valuable, dignified, significant, important, distinguished, verbose, and numerous.” It is derived from gadal which speaks of “growing, being magnified, and amplified so as to achieve something meritorious.”
Those gathered before Moseh on this day were not great in magnitude, power, influence, age, importance, voice, dignity, wealth, or possessions, neither economically, politically, religiously, or militaristically – especially when compared to the nations surrounding them. At this point, they were homeless refugees.
Second, Yisra’el was never a great nation. They were a collection of tribes prior to entering Mitsraym. They came out as evacuees. After 40 years of stumbling in the wilderness, these migrants would not become a nation until they were unified under Dowd | David. But it wouldn’t last since the Kingdom split apart after Solomon, his son, and was never reunited. And even during that brief time, there 361were internal insurrections – one led by Dowd’s son, ‘Absalom.
What was left of Yisra’el would be destroyed by the Assyrians – with the people hauled away and into slavery. Yahuwdah would be conquered by the Egyptians and destroyed by the Babylonians. It was subsequently controlled by the Greeks – that is until suffering three successive waves of Roman invasions. The last under Hadrian was catastrophic. The languishing land would be claimed by the Byzantines and then the Muslims. Even today, now reestablished, the tiny nation is ransacked by religion – its own which is debilitating, and Islam which is deadly. Struggling to define itself between opposing secular and sectarian influences, Israel has been bereft of a constitution since 1948.
Yahowah intends to reunite Yisra’el and Yahuwdah and then restore His relationship with His people. He will make them gadowl – and more. And getting from where they are, wallowing in religious rebellion, to where God can reconcile His relationship with them, is the point of this prophecy.
“For (ky – indeed by contrast, emphasizing this point), when has there been (my – ask yourself who, when, how, what, or why has there been) a gowy | gentile (gowy – a man of a different ethnicity from a different place or a nation) this significant, or at least this vociferous and intense, using amplification (gadowl – this devoted to contributing something valuable through magnification while encouraging growth through amplification, achieving something important on behalf of many people using a great many words) for the benefit of the relationship (‘asher – to show the proper path to walk to get the greatest joy out of life), such that he has (la huw’) God (‘elohym) approaching him while forming a close relationship and imminent connection at this distant point in time (qarowb ‘el huw’ – forthcoming regarding 362him, near him, and closely affiliated, allied, and associated with him) consistent with how (ka – similar to and like) Yahowah (Yahowah – as directed in His towrah – teaching regarding His hayah – existence), our God (‘elohym ‘anachnuw), is with us whenever we call upon Him (ba kol qara’ ‘anachnuw ‘el huw’ – is with us anytime we invite and summon Him, calling out to Him)?” (Dabarym / Words / Deuteronomy 4:7)
It is the question I have asked time and again. Has there ever been someone, is there anyone, another gowy, whom Yahowah has approached in this manner? Is there another Gentile this vocal about and devoted to the Towrah Yahowah conveyed through Moseh? Has anyone else composed translations based upon amplification? Has there been anyone as affected by ‘asher | the revelation of the benefits of the relationship as this gowy? Is there another Gentile that Yahowah has so demonstratively and prophetically qarowb | approached for this purpose and at this time who has been this passionate and vocal, even profuse in his writing?
The possibility of sweeping this away by rendering gowy as “nation” is torn asunder by the conclusion of the statement. There, a comparison is being made revealing the potential similarity between the way Yahowah approached this individual, forming a relationship with him, and the manner He will respond to His people when they finally call out to Him, inviting and welcoming God back into their lives.
Even qara’ is telling, because it suggests that this reunification will occur during a Miqra’ – indeed during Kipurym | Reconciliations. In this way, Yahowah is consistent.
Speaking of the nation or individual, Moseh continues to elaborate using the previous introduction…
363“So (wa – what’s more), when has there been (my – ask yourself who, what, where, or why has there been) a gowy | gentile (gowy – a man of a different ethnicity from a different place or a nation) this vocal and intensely devoted to using amplification (gadowl – this committed to contributing something valuable through magnification while encouraging growth, achieving something important on behalf of many people using a great many words) for the benefit of the relationship (‘asher – to show the proper path to walk to get the greatest joy out of life) such that he (la huw’) clearly communicates the inscribed prescriptions for living (choq – thoughtfully conveying the requirements which have been appointed and engraved to cut us into the relationship which have been etched into stone and delineated to allocate a share of what has been allotted to those with the resolve to act upon that which has been prescribed; from chaqaq – to cut out, inscribe, engrave, mark out, and portray something whereby the proper response is required to receive a share of the allotment) along with the way to execute good judgment regarding the means to correctly resolve disputes (wa mishpat – in addition to the way to make the right decision about what is good and bad, right and wrong so that you can correctly assess what is true and false, deciding upon that which is beneficial while avoiding that which is counterproductive; from my – to contemplate the implications of shaphat – making good decisions by being judgmental, discerning, and discriminating), consistently and correctly conveying everything that is part of (tsadyq ka kol – accurately, constantly, and verifiably standing up for all of this to promote vindication through) this Towrah (ha Towrah ha zo’th – this singular and unique Source of Teaching and Guidance, Instructions and Directions) which, to identify the right way to the benefits of the relationship (‘asher), I have provided, giving it to you in your presence (‘anoky nathan la paneh ‘atem – I have bestowed before you (qal participle)) this 364day (ha yowm – at this time)?” (Dabarym / Words / Deuteronomy 4:8)
The saddest thing we can say about the nation of Yisra’el is that it has never been gadowl | vocal about or devoted to the ‘asher | relationship Yahowah intended, His choq | inscribed prescriptions for living, or His mishpat | means to exercise good judgment, especially regarding the Miqra’ey – means to resolve disputes. Worst of all, Yisra’el has made a religion out of incorrectly presenting Yahowah’s Towrah – to the extent that the religious have substituted and superimposed their own agenda, referring to their Talmud as the Torah.
After listening to my most recent program on Kipurym, and then hearing my wife’s best friend read from one of the Kipurym chapters of the Mow’ed | Appointments volume of Yada Yahowah, a young Jewish man dating her daughter, shared: “The Talmud is comprised of a bunch of rabbis trying to out-Jew one another.” Recognizing that “Jew” and “Judaism” are the result of removing Yahowah from Yahuwd and Yahuwdym, and that the Babylonian Talmud is comprised of rabbinical vomit, I suppose he has a point.
There is nothing more important, or that we should be more passionate and vocal about, than tsadyq ka kol | consistently and correctly conveying everything that is part of ha Towrah ha zo’th | this Towrah! Our aim in life ought to be to tsadyq | stand up for it, while accurately and verifiably sharing the vindication which is provided through Yahowah’s Towrah | Guidance and Teaching.
While I would not consider myself tsadyq | righteous, when it comes to being tsadyq | right about Yahowah’s Towrah, when compared to the rabbis, I epitomize what it means to be tsadyq | correct. I realize that this is a low standard, but it is nonetheless true.
365Eleven years ago, when I initially wrote this Introduction to God at my son’s request to help a Christian girl he was dating at the time, I bypassed everything Moseh stated between what is now called the 4th verse and the 9th. I did not understand it at the time and was in no position to share its implications with anyone. It was only after becoming so vociferous in today’s rewrite that I had to break what was one chapter into three, that I noticed my omission. Now, as uncomfortable as I am with the implications, at least I know better than to skip something God shared and wants us to know.
Next, we find Yahowah teaching us to be concerned about our “nepesh – soul,” as opposed to our body or the things of this, the material world. As we shall discover, our soul is all that matters to Yahowah and, therefore, should be of great consequence to us.
“Without exception (raq – exclusively without reservation), you should choose to be observant (shamar la ‘atah – you should pay attention, closely examine and carefully consider everything (nifal imperative – of your own volition benefit by being observant)).
Pay especially close attention to (shamar – very carefully consider (qal imperative – choose to genuinely focus upon)) your soul (nepesh ‘atah – your individual consciousness, your capacity to be observant and responsive), being exceedingly diligent (me’od – to the greatest extent possible, being especially contemplative), lest you forget (pen shakah – or you may overlook, ignore, and no longer be mindful of, ceasing to care about) the words (‘eth ha dabarym – the written statements and spoken testimony) which, for the benefit of the relationship (‘asher – to show the correct way to get the most out of life), you have seen with your eyes (ra’ah ‘ayn ‘atah – you have been shown and witnessed, having had it revealed in plain sight).
366Otherwise (wa pen), they will not be part of your considerations or inclinations (suwr min lebab ‘atah – they will be removed from your heart and rejected from your thinking (qal imperfect)).
All of the days of your life (kol yowmym chay ‘atah – for the entire duration you are alive), you shall make them known (yada’ hem – you shall acknowledge, respect, and reveal them, acknowledging them to encourage understanding (hifil perfect)) to your children (la ben ‘atah) and to your children’s children (wa la ben ben ‘atah).” (Dabarym / Words / Deuteronomy 4:9)
There is a profound insight here I do not want you to miss: a nepesh | soul is the aspect of our nature which enables us to observe and respond. With a soul, we can grow from our experiences, learn from them, and then engage in more productive ways. A nepesh is, therefore, the synthesis of the verbs we have been considering: shamar | to observe and ‘asah | to engage. God gave us the means to do as He is suggesting.
To avoid the Lord’s fate, we ought to treasure our soul sufficiently to value the Towrah. If today’s youth invested a quarter of the 7 hours they waste each day with social media, online gaming, conspiracy, and porn, in nurturing their soul, they would become content, satisfied, and immortal.
Please note, if you are Jewish, God was explicit and spoke of the written word which could be seen with one’s eyes. He is, thereby, negating the myth of an Oral Torah.
Yahowah’s words are food for thought. They are life assurance. Just as the single most important thing our Heavenly Father could do for us was to reveal His Word, the most important thing we can do for our children is to share it with them.
367“The day you were present, standing (yowm ‘asher ‘amad – the time you were upright on your feet) before (la paneh – in the presence of and facing) Yahowah, your God (Yahowah ‘elohym ‘atah), in Choreb (ba Choreb), in which Yahowah said to me (ba ‘amar Yahowah ‘el ‘any), ‘Summon and assemble (qahal – gather by calling together (hifil imperative)) unto Me (la ‘any – to approach Me) the family (la ‘am – the people) so that they can hear (wa shama’ hem – so that they may listen to (hifil imperfect)) My words (‘eth dabar ‘any – to My message) which, for the benefit of the relationship (‘asher – to show the way to get the most out of life), they may learn (lamad – they will be taught and subsequently teach (qal imperfect paragogic nun)) to respect Me (yare’ ‘eth ‘any – to admire and value that which is associated with Me) all of the days (kol ha yowmym) which, as a result of enjoying the relationship (‘asher), they shall live (hem chayym – they are alive) on the earth (‘al ha ‘adamah – upon the ground and soil, and within the material realm), and so that they will continually teach (wa lamad – they will consistently share this information with and educate (piel imperfect – their offspring will learn from them with unfolding benefits over time)) their children (‘eth beny hem).’” (Dabarym Words / Deuteronomy 4:10)
It is so obvious; it is baffling that the world’s brightest remain oblivious. With an average IQ fifteen points higher than any other ethnicity, Jews continue to believe that the Torah is comprised of laws they must obey. And yet, the one and only Towrah spoken by Yahowah to the people at Choreb is comprised of God’s “lamad – teaching.” He wants us to learn so that we respect the source of life sufficiently to live. And He wants us to follow His example and teach our children as He has sought to educate us.
Had they listened to Yahowah, the Land would have been as welcoming as the Garden of ‘Eden – even to this day. There would have been no menacing Philistines or 368Fakestinians, no invading Assyrians or Babylonians. Neither Christianity nor Islam would exist. There would have been no Greek or Roman invasions, no Diaspora, no Holocaust. Jews traded it all away for Judaism.
Rather than educating their children in the Towrah, Jews indoctrinate them, poisoning each successive generation with obnoxious religious drivel. And as a result, rather than returning back to Yahowah to celebrate Yowm Kipurym | the Day of Reconciliations, Orthodox Jews, dressed in their ridiculous black mourning suits, torment little birds as they twirl chickens over their heads on this day. They call this moronic and immoral savagery, “Kapparot.” Their appalling religious ritual has no basis in the Towrah nor even in their Talmud. Nonetheless, those who have been beguiled by the abomination of the rabbis believe that, by tormenting defenseless birds while they pray to their nameless god, they are transferring their sins to the chicken they are torturing.
Like so much of Judaism, the clownish practice of religious dress-up and the barbaric ritual of abusing animals dates to the Diaspora in Europe during the 16th and 17th centuries – consistent with the birth of Hasidic Judaism under Rabbi Ba’al Shem Towb | Lord of the Good Name. Unlike the Passover Lamb, which is not tormented and which is used to nourish the Family, the slaughtered birds are tossed away – not unlike the lives of their children.
Demonstrating a complete lack of empathy, these religious buffoons squash the chickens together in crates for days without protection from the elements, without food or water. Many of them die before they can be religiously abused, with their wings, legs, and necks broken during transport. It is a horrific display of the consequence of religion. Even worse, with all of this debauchery in the name of Judaism, the religious fast on “Yom Kippur,” piling up the dead chickens to rot like their souls in plain sight.
369It is as if they expect their black suits, beards, hats, and curlicues to hide their hypocrisy. Claiming to be Torah-observant, religious Jews have become the most Towrah-averse people on the planet.
Jewish religious rites, rituals, and rules pertaining to their “High Holy Days” are akin to giving God the “bird,” the one-finger salute, telling Him to “go #~@< Himself” because they don’t want or need what He has to offer.
If you consider this crass, I can assure you, Yahowah’s assessment is far more condescending. He calls them “shitheads.” Consider…
“‘So then (wa ‘atah), this stipulation (ha mitswah ha zo’th) is directed toward you (‘el ‘atem), the ones performing the religious rituals (ha kohen): (Mal’aky 2:1) If (‘im) you do not listen (lo’ shama’), and if (wa ‘im) you do not place it on your heart, considering it logically (sym ‘al leb) to give (la nathan) some significance and dignity (kabowd) to My name (la shem ‘any),’ says (‘amar) Yahowah (YaHoWaH) of the spiritual representatives (tsaba’), ‘then I will dispatch (shalach) among you (ba ‘atem) a thoughtful curse which keeps you bound to your embittering existence (‘eth ha ma’erah).
Thereafter, I will condemn (wa ‘arar) your pronouncements and your blessings (‘eth barakah ‘atem). Moreover (wa gam), I will denounce them (wa ‘arar huw’) because (ky) you will not consider this matter responsibly (sym ‘al leb). (Mal’aky 2:2)
Behold (hineh – look here now and see), I, Myself, will rebuke and abhor (‘any ga’ar) your offspring and that which you sow (la ‘atem ‘eth ha zera’) to such an extent (wa) that I will spread (zarah) the fecal matter, viscera, and dung (peresh) of your feasts and festivals (chag ‘atem) upon your faces (‘al paneh). Then it will be taken away and you with it (wa nasa’ ‘eth ‘atem ‘el 370huw’).’” (Mal’aky / My Messenger / Malachi 2:3) Should you prefer to read Yahowah’s condemnation of rabbis and Judaism in context, the first four chapters of Mal’aky / Malachi are translated within the context of Yahowah’s imminent return throughout the final chapter on Kipurym in the Mow’ed | Appointments volume of Yada Yahowah.
The preceding denouncement of Judaism is one of hundreds like it, if not thousands, punctuating the Towrah, Naby’, wa Mizmowr. Yahowah is overtly and undeniably anti-religious. And while He systematically denigrates Christianity and vilifies Islam, God is most distraught over Judaism – the very religion that gave rise to these villains.
Should you be among the many who believe that exposing and condemning Judaism in this manner is akin to being anti-Semitic and hateful, this book and the Towrah upon which it is based are not for you. Such souls are not salvageable. Such people are not rational. Even God’s words are insufficient to awaken them from their stupor.
The reason that rabbis are insistent on unjustifiably equating Judaism (a religion) with being Jewish (which is an ethnicity) is the same reason Muslim apologists falsely equate Islam with being Arab. Since they know that they cannot defend their religions through rational debate, a critic is dispatched and disparaged as a racist and bigot, when the opposite is true in my case and in God’s.
There is nothing more compassionate, or more consistent with Yahowah’s approach to His people, than excoriating Judaism. Nothing in all of human history has been as harmful to Jews as Judaism. The religion is the principal impediment which separates Yahuwdym from Yahowah. The truth may hurt feelings, but it will save souls.
The realization that Judaism, like Christianity and Islam, are cauldrons of pagan myths and contradictions is obvious, even rationally irrefutable. They are counter to 371God and harmful to man. And this is why I have devoted the last 22 years of my life, at Yahowah’s request, to awakening Yisra’el while calling Yahuwdym away from religion so that they can return home in time for Kipurym | Reconciliations. There is nothing anyone could do that is more beneficial for Jews.
And by contrast, it is Orthodox Judaism which is the leading cause of anti-Semitism – which means “Against the Name.” To promote the merits of Yahowah and to seek the return of Yahuwdym is the antithesis of anti-Semitism.
Our Heavenly Father revealed His Word to us because He wants His people to learn about Him. He realizes that when we come to know Him, we will come to “yare’ – respect and revere” Him. Encouraging our children to do the same is the highest and best use of our time.
“Then you approached (wa qarab – you came near (qal imperfect paragogic nun)) and were present, standing (wa ‘amad – upright and sustained) at the base of the mountain (tachath ha har). Then the mountain (wa ha har) was ablaze (ba’ar – burned) with the fiery light (ba ha ‘esh) as an eternal witness to (‘ad – as restoring testimony regarding) the thinking and desires (leb – the judgment and inclinations) of the Spiritual Realm of the Heavens (ha shamaym – of nonmaterial, energy-based existence) concealed within a thick cloud (choshek ‘anan ‘arphah).” (Dabarym / Words / Deuteronomy 4:11)
The use of qarab | to approach in conjunction with coming into the presence of the ‘esh | fiery light representing the ‘ad | eternal witness of the shamaym | spiritual realm leaves no doubt that we have translated the Miqra’ey instructions correctly with regard to qarab and ‘isheh | the feminine manifestation of God’s enlightenment. This is important because qarab ‘isheh is the unifying theme among the Mow’ed, and almost always 372misrepresented in Bible translations. So, just as the Children of Yisra’el were summoned to approach, and were present before, the blazing light representing Yahowah’s restoring testimony as He sought to teach His people to respect Him sufficiently to live, we are invited to do the same symbolically each year during the Miqra’ey.
In this way, this Introduction to God is teaching us what we need to know to properly translate His words, especially when events like this apply to us and our relationship with Yah.
The reason that the ba’ar ba ha ‘esh ‘ad | the blazing fire of the eternal witness had to be obscured by a cloud, is that Yahowah’s light is too brilliant for someone not already immersed in the Spirit to endure. For the people at large, it had to be toned down considerably.
“And (wa) Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) spoke the word (dabar – communicated the message) as God to you (‘el ‘atem) from the midst of the fire (min tawek ha ‘esh – originating out of the radiant energy and light), words (dabarym – statements), the sound of which (qowl – audible nature of sound waves) you heard (‘atem shama’ – you listened to).
However, the appearance of a lifeform (wa tamuwnah – but the image, likeness, representation, or material manifestation; from miyn – the semblance of a lifeform), none of you saw (‘ayn ‘atem ra’ah) – only (zuwlah – exclusively) a voice (qowl – the sound).” (Dabarym / Words / Deuteronomy 4:12)
While I think that it would have been inspiring to see the veiled light, feel the warmth of Yah’s presence, and hear His voice, that was not how the Children of Yisra’el responded. They were so terrified, they actually asked God to not speak to them again. Fortunately, Moseh recorded 373Yahowah’s testimony in the Towrah so that we can read God’s words as if He was addressing us today. Indeed, the quality of our experience is vastly superior to being there in person because, with the written word, we can examine every nuance from the perspective only time provides. This affords us the opportunity to learn more and grow faster than would have been possible on this day.
God cannot fit within the life He has conceived – not even within the universe He created. Such is the unremitting challenge of a seven-dimensional being trying to interact within a three-to-six-dimensional universe. Therefore, Yahowah deployed symbols and implements, fire and words, the means to enlightenment, to convey His message.
The first thing God spoke about was His Covenant. Nothing is more important to our Heavenly Father. It is the reason we exist.
“Announcing it in your presence, He told you all about and explained (wa nagad la ‘atem ‘eth – He conspicuously informed and openly reported to all of you regarding (hifil imperfect)) His Family-Oriented Covenant Relationship (beryth huw’ – His mutually beneficial partnership agreement based upon building a beyth | family and home).
Which, to show the correct way to receive the benefits of the relationship and to get the most out of life (‘asher), He instructed and directed, appointing and constituting the prescribed terms and instructive conditions (tsawah – He told you about, providing directions and establishing signs, thereby defining the decreed agreement), the Ten Statements and Enriching Words (‘asereth ha dabarym – the Empowering Message) for you to engage in and act upon (‘eth ‘atem la ‘asah – for you to capitalize upon and benefit from by expending the energy to accomplish (qal infinitive)).
374And He wrote them (wa kathab hem – so He inscribed and engraved them in writing, recording them) on two tablets (‘al shanaym luwach – upon two panels with a permanent inscription) of stone (‘eben).” (Dabarym / Words / Deuteronomy 4:13)
Yahowah’s Towrah was written to conspicuously convey the conditions and benefits of the Covenant. Said another way: God’s Teaching and Guidance reveal what Yahowah is offering and what He expects in return.
Long ago, I recognized that the benefits of the Covenant were provided through the Miqra’ey while the terms of the Covenant were conveyed upon the first of the two tablets. Yahowah is affirming the latter of these conclusions with this pronouncement. And that means the words He inscribed upon it are essential to life and the relationship.
Etymologists acknowledge that ‘asereth, which is typically rendered as “ten,” was used in conjunction with the number of fingers on our two hands. It is why there are five instructive conditions and five eternal benefits associated with the Covenant. Also, ‘asereth is derived from ‘ashar – to enrich. And that is why I incorporated this insight into the declaration.
Yahowah does not have one “commandment” much less ten of them. No matter how many Bibles mistranslate dabarym, it does not mean “commandments.” Not then, not now, not ever. Writing “Ten Commandments” is as big a lie as is calling the Towrah “the Law.” ‘Asereth ha dabarym can be accurately rendered: Ten Statements, Enriching Words, or Empowering Message.
Especially relevant, a relationship requires both parties to participate. Therefore, God has encouraged us to “‘asah – act upon” His Covenant, and to “‘asah – actively engage in it.” With regard to the Towrah, this is the single most important thing we can “‘asah – do.”
375And let’s be clear: “kathab hem ‘al shanaym luwach ‘eben – He wrote them, inscribed them in writing, permanently engraving them upon tablets of stone.” God does not come equipped with an eraser. He does not chisel over His work. He says what He means, and He means what He says.
This conversation concluded with these words…
“And (wa) Yahowah ( – the pronunciation of YaHoWaH) instructed and guided (tsawah – directed and prescribed the terms and conditions, providing directions to define the agreement for) me at this time (‘eth ‘any ba ha ‘eth – me in this context, place, and moment) so that She (ha hy’ – speaking of the Set-Apart Spirit, our Spiritual Mother and Heavenly Counselor) would teach (la lamad – would provide the required information to instruct and guide) you (‘eth ‘atem) regarding the clearly communicated prescriptions which cut you into the relationship (choq – the engraved thoughts and inscribed recommendations) and the means used to achieve justice and resolve disputes (wa mishpat – along with the basis to exercise good judgment and make sound, rational, decisions) so that you can act upon them and profit from them (la ‘asah ‘atem ‘eth hem – so that you can engage and capitalize from the effort you put into them (qal infinitive)).” (Dabarym / Words / Deuteronomy 4:14)
Since luwach | tablet is a masculine noun, the feminine pronoun hy’ is either an indication that we can learn from the Beryth | Covenant or that our counselor is the Ruwach Qodesh | Set-Apart Spirit. Either way, Yah is offering to educate us through His choq | clearly communicated prescriptions for living which cut us into the relationship. These engraved thoughts have been inscribed so that even now, three millennia later, we can engage based upon them and profit from them.
376When composing the initial draft of this chapter a decade or more ago, I jumped from Dabarym 4:9 to 4:29, unaware of the treasures I had left undiscovered. Now, not wanting to wear you out or deprive you, here is a slightly less amplified presentation of some of what Moseh revealed…
“Therefore, be especially focused, carefully considering (wa shamar ma’od) the nature of your soul (la nepesh ‘atem).
For this reason, you did not see (ky lo’ ra’ah) any physical form (kol tamuwnah) during the day (ba yowm) Yahowah spoke the word (YaHoWaH dabar) to you at Choreb (‘el ‘atem ba Choreb) from the midst of the fire (min tawek ha ‘esh). (Dabarym 4:15)
Otherwise, had it not been that way (pen), you may have misinterpreted it and subsequently been perverted and destroyed (shachath) by fashioning for yourselves (wa ‘asah la ‘atem) an object of worship (pesal) in some form or semblance (tamuwnah kol semel), patterned after (tabnyth) the memorable proclamations of a man, especially someone perceived to be a son (zakar) or one who has been pierced (naqebah – who becomes notable based upon being denounced and nailed).” (Dabarym 4:16)
Therefore, the reason Yahowah did not appear as a man before the Children of Yisra’el is that He did not want anyone to worship men – nor a god conceived in man’s image. And yet, that is exactly what Jews, Christians, and Muslims have done. Orthodox Jews venerate rabbis and couldn’t care less about Yahowah. Christians turned a misnomer and myth into the Son of God and Messiah and now worship the one who was denounced and pierced. And in Islam, Allah is Muhammad’s alter ego.
Further, God did not appear overly brilliant, as the sun or moon, either…
377“Otherwise (wa pen), you would consistently lift up your eyes (nasa’ ‘ayn ‘atah) to the heavens (ha shamaym), and when you saw (wa ra’ah) the sun, the moon, and the stars (ha shemesh wa ‘eth ha yarach wa ‘eth ha kowkab), as well as all of the vast array of implements of the spiritual realm (kol ha tsaba’ shamaym), then you would have been enticed and led astray (wa nadach) by making pronouncements for them and honoring them (chawah la hem), even serving and worshiping them (wa ‘abad hem) while (‘asher), Yahowah, your God (YaHoWaH ‘elohym ‘atah), apportioned them (chalaq ‘eth hem) to all people (la kol ha ‘am) under the heavens (tachath kol shamaym).” (Dabarym 4:19)
Throughout the long march of time, humankind has chosen pen | otherwise. From notorious civilization to international institution, man has spoken for the sun, moon, and stars, turning the heavenly host into a host of gods.
This is what Yahowah intended…
“Yahowah (wa Yahowah) has reached out and received, grasping hold (laqach) of you (‘eth ‘atem) and brought you (wa yatsa’ ‘eth ‘atem – He withdrew and delivered you) out of (min) the smelting furnace (kuwr – the forge separating that which is valuable from the dross) of iron implements (ha barzel), from the Crucibles of Religious and Political Oppression (min Mitsraym), to be near Him, a people (la hayah la huw’ la ‘am) with an inheritance (nachalah), just as you are this day (ka ha yowm ha zeh).” (Dabarym 4:20)
With God, there would be benefits coming and going. The Yisra’elites were freed from centuries of slavery and abuse to be with Yahowah and to receive the ultimate inheritance.
One would think that a deal this good would be hard to forget. Nonetheless, with their eyes and minds 378scrutinizing religious texts rather than the Towrah, Jews have forgotten all about the Covenant.
“Choose to be observant (shamar), lest you ignore, even forget (la ‘atem pen shakah) about the Covenant (‘eth Beryth) of Yahowah, your God (Yahowah ‘elohym ‘atem), which, to show the way to get the most out of life (‘asher), He cut, establishing with you (karat ‘im ‘atem), and fashion for yourself (wa ‘asah la ‘atem) a religious icon (pesel) in the form (tamuwnah) of anything which (kol ‘asher) Yahowah, your God (Yahowah ‘elohym ‘atem), has discussed with you (tsawah ‘atem). (Dabarym 4:23)
Imagine what it must be like to be God and to have offered such a favorable arrangement to people who arrogantly threw it back in His face. The Yisra’elites He had liberated and enriched would honor the men who would destroy their relationship. Such is the enigma of Judaism.
“Indeed (ky), Yahowah, your God (Yahowah ‘elohym ‘atah), He is a jealous God with a desire for exclusivity in the relationship and gets angry when cheated upon (huw’ ‘el qana’), becoming a consuming fire (‘esh ‘akal). (Dabarym 4:24)
Therefore, when (ky) you conceive children (yalad ben), and your children have children (wa ben ben), and you become sedentary, set in your ways, and less perceptive (wa yashen) in the Land (ba ha ‘erets), and subject to perversions and corruptions (shachath) by acting on behalf of (‘asah) religious imagery in any form (pesel tamuwnah kol) by pursuing that which is inappropriate and wrong (wa ‘asah ha ra’) in the sight of Yahowah (ba ‘ayn Yahowah), your God (‘elohym ‘atah), so as to annoy and provoke Him (la ka’as huw’), (Dabarym 4:25) I will be called to testify against you (‘uwd ba ‘atem) that day (ha yowm) in concert with the 379spiritual and material realms (‘eth ha shamaym wa ‘eth ha ‘erets).
As a result (ky) of wandering away and quickly squandering the opportunity, you will cease to exist (‘abad ‘abad mahar)… You will not live very long (lo’ ‘arak yowm ‘al hy’) and will be overthrown and decimated (ky shamad shamad). (Dabarym 4:26)
Then (wa) Yahowah (Yahowah) will scatter you (puwts ‘eth ‘atem) among the peoples (ba ha ‘amym), and you will be left as a remnant (wa sha’ar) of individuals (moth) measured against the gentiles (misphar ba ha gowym), which is where (‘asher sham) Yahowah (YaHoWaH) will drive you (nahag ‘eth ‘atem). (Dabarym 4:27)
What’s more (wa), there (sham) you will serve, becoming indentured to, and even worship (‘abad) gods (‘elohym), the products (ma’aseh) of human influence (yad ‘adam), wood and stone (‘ets wa ‘eben), which are not observant or perceptive (‘asher lo’ ra’ah), nor can they listen (wa lo’ shama’), neither can they eat or devour (wa lo’ ‘akal), as they are unable to accept or draw close because they are not spirit (wa lo’ ruwach / ryach).” (Dabarym 4:28)
Love should be jealous. No one in their right mind wants to share their husband or wife, even their parents and children, with those who would treat them inappropriately. Love wants to be loved in return.
Yahowah did not create humankind for us to conjure up and then worship a cadre of false gods. He wanted to enjoy a personal, familial, relationship with us. False gods are not part of that picture.
Righteous indignation is always appropriate when directed toward abusive behavior. God gets mad when we 380abuse the relationship and our children by squandering the opportunity He has so lovingly provided.
And it has been as Yahowah foretold: Yisra’elites have been scattered, leaving only a remnant – comparatively few souls when measured against the billions of gowym | gentiles. Fifteen million Jews, should there be that many, is two for every one thousand Gentiles.
The Jews in Diaspora would be responsible for creating the false gods they would then have to serve to survive. Jews by the tens of millions then converted to Christianity and Islam to avoid torture and decapitation.
Like so many others, the Chosen People chose to pursue gods of man’s making. They have worshiped objects which can neither listen nor see them, approach or accept them.
Continuing to speak of the future, and not the present, God indicated that the distant descendants of those listening to His booming voice emerging from the fire on this day would lose sight of Him. So, He lets us know that even in the midst of such ignorance and arrogance of our day, there is hope…
“And yet, even from there (wa min sham – then within that place and time, by paying attention to the name), should you inquire about and seek (baqash – should you extend the great effort required to accomplish the intent of your discovery, you will learn what you need to know through a thorough investigation while seeking to procure the information needed to hold everyone to account, and some responsible for what they have conspired to achieve while rebelling against the relationship (piel perfect – at that moment in time, the object, Yah, is put into action by the subject, the seeker)), Yahowah (Yahowah – written as directed by His towrah – teaching), your God (‘elohym ‘atah), you will find Him if you search (wa matsa’ ky’ darash huw’ – then you will 381discover enough through exploration to meet Him should you be consistent and enduring with your inquiry, caring sufficiently about developing a relationship with Him (qal imperfect energic nun)) with all your heart, your motivations in harmony with your thinking (ba kol lebab ‘atah – with your best judgment and total commitment, deploying comprehensive analysis while displaying complete resolve) and with all your soul – your innate ability to be observant and responsive (wa ba kol nepesh ‘atah – with the entirety of your inner nature, your personality and character, your attitude and aptitudes, your accomplishments and experiences).” (Dabarym / Words / Deuteronomy 4:29)
God made it possible, not easy. If you want to know Him, you will find Him – so long as you are diligent and search in the right place.
The “dabar – word” of God is always important, but never more so as we approach the Time of Ya’aqob’s Tsar | Israel’s Troubles. This day lies in our immediate future…
“When you find yourself (wa matsa’ ‘atah – when it comes upon you that (qal perfect)) besieged by adversaries, with distressful oppression and troubling confinement upon you (ba ha tsar la ‘atah – approaching the period of dire straits, of turmoil and tribulation, of harassment and anguish, of you being restricted and demeaned, of affliction and distress, and of you being restrained and impeded) during the last days (ba ‘acharyth ha yowmym – in the distant future when only a remnant remains to experience the final period of time), every one of these words in this particular message (kol ha dabarym ha ‘el leh – this entire account, every word of it), will enable you to return and be restored (wa shuwb – to turn around and come back (qal perfect)) by the eternal witness (‘ad – the restoring testimony) of Yahowah, your God (YaHoWaH ‘elohym ‘atah) and by 382listening to His voice (wa shama’ ba qowl huw’).” (Dabarym / Words / Deuteronomy 4:30)
This is one of many reasons that it is obvious that as a prophet, Moseh was speaking to us today. His original audience was 3,460 years removed from the time of Ya’aqob’s Troubles – and yet we are staring it in the face. This is Yahowah calling His people home – out of Babylon this time, and yet still to the Promised Land. And to our surprise, the message was brought to us by none other than Moseh. It’s little wonder he was called a prophet.
Yahowah is committed to reconciling His relationship with His people and restoring the Covenant with them. No matter how far they fall, in the end it will be His compassion and mercy that will matter most…
“Indeed (ky), Almighty God (‘el) is compassionate and merciful (rachuwm – loving, affectionate, and kind).
Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence), your God (‘elohym ‘atah), will not abandon you (raphah ‘atah – will not allow you to become so powerless and feeble, so disheartened, that you falter to the point that you can no longer respond having lost hope (hifil imperfect jussive)), nor will He allow you to be destroyed (wa lo’ shachath ‘atah – nor will He allow you to be corrupted such that you become completely useless (hifil imperfect) note: ‘atah – you and your is singular, not plural, in each instance).
Moreover (wa), He will not ignore, overlook, or forget (lo’ shakach – He will remain mindful of, always remembering and caring about (qal imperfect)) the Covenant (‘eth Beryth – that which is associated with the Family-Oriented Relationship Agreement) with your fathers (‘ab ‘atah) which He promised to them for the benefit of the relationship (‘asher shaba’ la hem – which, to show the way to get the most out of life, He swore a 383binding oath to them).” (Dabarym / Words / Deuteronomy 4:31)
This will occur on Yowm Kipurym | the Day of Reconciliations in year 6000 Yah – sunset in Yaruwshalaim, 6:22 PM, October 2nd, 2033. Should you not be part of the Covenant at this time, should you foolishly decide to wait until the last minute, and should you be among the remnant who survive the ensuing onslaught, this is how much time you have left to reject religion and politics and resolve your relationship with the Almighty.
But be aware, while Jews will fare better than the rest of humanity, two of every three will be killed between now and then. The switch from ‘atem | you all to ‘atah | just you was designed to get your undivided attention.
In a history littered with human abuses, nothing will match what the world is about to endure. Acts of terrorism and wars will be more frequent, severe, widespread, and deadly. There will be debilitating pandemics and great depressions. And there will be all manner of natural disasters from volcanic eruptions, earthquakes, tsunamis, hurricanes, tornadoes, firestorms, floods, drought, and even an asteroid strike.
At the center of it all will be Israel because the religious, political, and conspiratorial will continue to blame Jews for what they have done to themselves. And yet, with billions of voices droning on incessantly, complaining about and promoting all manner of meaningless and ridiculous things, and with devastating news burning up the airwaves, one declaration, bold and perhaps verbose, will stand apart – by the relevance of the timing and importance of the message, by the sheer volume of words and the intensity of which they are delivered…
“So now (ky – for the purposes of evaluation), please, I implore you (na’), question and inquire about, the 384comparison to (sha’al – choose to ask, pondering the implications of (qal imperative)) that which came to exist before you (‘asher hayah la paneh ‘atah) during the first and former days (la yowmym ri’shown), from the day God created (la min ha yowm ‘asher bara’ ‘elohym) ‘Adam upon the earth (‘adam ‘al ha ‘erets) to being isolated from (wa la min qatsah) the spiritual realm (ha shamaym), including the extent of the eternal witness of Heaven (wa ‘ad qatsah ha shamaym), has anything occurred which can be compared to (ha hayah ka) the significance of the amplified words and important message (ha dabar ha gadowl – the great number and extent of the many statements or astonishing insights, even the intense nature of the declarations, or vociferous, even verbose, commentary) such as this (ha zeh)?
Will you choose (‘ow ha – given the option, will you want) to listen to (ha shama’ – to hear and take into account (nifal perfect – by listening you will actually benefit from what you will be hearing at this moment in time)) someone like this (kamow huw’ – the likes of him or Him)?” (Dabarym / Words / Deuteronomy 4:32)
This is the missing ingredient between the promise Yahowah made to reconcile His relationship and restore the Covenant with ‘Abraham, Yitschaq, and Ya’aqob and His fulfillment of it on Yowm Kipurym – now, in the summer of 2023, is just 12 years removed from this assessment. In that there were no Yisra’elites, not a single Yahuwd, willing to listen to Yahowah or work with Him to deliver this message, without the gowy’s amplified translations and vociferous commentary, no one would have shown up to capitalize. With no one since Mal’aky | Malachi, the last of the Messengers 2,440 years ago, being available to Yahowah to call His people home, with rabbis calling them in the opposite direction, and with so many others poised to denigrate them and deny them, even kill 385them, what would have changed without these ha dabar ha gadowl to go from none to many?
Therefore, what about you; are you going to listen to the likes of him?
In the name of full disclosure, this declaration may have been referring to Moseh delivering the Towrah to the people. But if that is so, why ask this audience to make a comparison between things they would have known nothing about? While the Bare’syth stories of creation, of ‘Adam in ‘Eden, Noach during the flood, and the formation of the Covenant with ‘Abraham are there for us to read, based upon the narrative we find in the Towrah, Yahowah and Moseh began by speaking to the people about their current situation – about leaving Mitsraym and then living in accord with the Towrah’s Guidance. And of course, they would have been unaware of what had or would transpire elsewhere.
Further, beginning with the 25th statement of the 4th chapter, Yahowah’s focus has been on future generations. Therefore, based upon the preceding statements in Dabarym, it is only natural to see this one as an extension of God’s exposé on the last days.
Also relevant, this ha dabar ha gadowl is based entirely upon conveying the words Yahowah revealed to the Children of Yisra’el through Moseh – such that one is a translation of the other.
From then to now, God communicates in the manner He sees fit…
“Did a people ever hear (ha shama’ ‘am) the voice of God (qowl ‘elohym) speaking words (dabar – communicating a message (piel participle)) from the midst of the fire (min tawek ha ‘esh) in the manner you have heard (ka ‘asher shama’ ‘atah) – and live (wa chayah)? (Dabarym 4:33)
386Or, to make a comparison (‘ow), has God ever attempted (ha nasah ‘elohym – has the Almighty ever tried, exerting Himself (nifal piel perfect)) to come to and select, even choose and obtain (la bow’ la laqach – to pursue and grasp hold of, then receive, accepting (qal infinitive)) for Himself (la huw’) a gowy (gowy – an individual man from a different race and place or a nation) from the midst (min qereb) of a nation of gentiles (gowy – a gentile people, of a confluence of races) by getting the correct response (ba masah – by assessing and proving through examination and systematically trying and testing), by agreeing to produce a sign and raising a banner (ba ‘owth – by displaying a standard and designating a signal while providing illustrative accounts, vivid illustrations, and clarifying examples which make the message more readily known and easier to evaluate), and by conspicuously presenting inspiring revelations of extraordinary past and future events (wa ba mowpheth – through insightful responses, exceptional conclusions, and relevant warnings, all posted as exposed signs replete with symbolic meaning; from yaphah – to be brilliant, attractive, and fair), even by continuously battling (wa ba milchamah – by being combative, sometimes defending and at others times attacking, always engaging; from my – to ponder the implications of lacham – engaging in the battle and fighting to survive) with a powerful hand and capable influence (wa ba yad chazaq – with a bold and courageous approach and fortified arm) with an outstretched zarowa’ | one who sows the seeds and shepherds the flock (wa ba zarowa’ natah – by extending the capable arm, reaching out with the prevailing and effective nature, resolve, and ability of the leader and guide, the productive and protective ram, the defender and caretaker engaged as a shepherd among the sheep who is fruitful in accomplishing the mission, especially when sowing the seeds of truth while denoting and advancing the purpose of the influence of God and that of His shepherds), 387along with the awesome nature of the astonishing insights and respectful commentary (wa ba mowra’ gadowl – the significance of the inspiration and important message, even tremendous reverence), consistent with all of what (ka kol ‘asher) Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence), your God (‘elohym ‘atah), did for you (‘asah la ‘atem) in the Crucibles of Religious and Political Oppression (ba Mitsraym – within the cauldrons of governmental, military, economic, and conspiratorial coercion and cruelty, where the people are 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 during times of trouble) for your perspective (la ‘ayn ‘atah – to provide a witness for your eyes to see and your mind to understand)? (Dabarym 4:34)
This was shown to you (‘atah ra’ah – this witness was provided for you to consider it and be perceptive (hofal perfect – God has had to strongarm you at this time to see it this way)) so that you might know (la yada’ – for you to be aware, acknowledge, and understand (qal infinitive – literally and vividly comprehend)) that Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence), Himself, is Almighty God (huw’ ha ‘elohym).
There is no other (‘ayn ‘owd) apart from Him (min la bad huw’).” (Dabarym / Words / Deuteronomy 4:35)
In all of recorded history, this is the one and only time that God spoke openly and audibly to a large assemblage of people. He approached them as blazing light – visibly conveying His spiritual nature.
388As for what follows, I think Yahowah is using His favorite example – that of removing His people from religious and political tyranny – as the paradigm of what He intends to accomplish today through this gowy. Since the full extent of religious and political oppression has never been greater, similar strategies will be deployed.
Just as Yahowah chose to approach ‘Abraham and then obtain his offspring for Himself, God found a gowy in the midst of a Gentile nation from whom He could get the response He desired. And that was to agree to work together – to go where the words would lead and then share them with all who would listen.
After assessing and systematically evaluating His words, this unnamed gowy agreed to produce the sign Yahowah would use to call His wayward children home. It would be replete with illustrative accounts, vivid illustrations, and clarifying examples – all written to make His message more readily known and more easily understood.
God’s inspiring revelations chronicling His most extraordinary past and future achievements would be conspicuously presented along with the exceptional conclusions and relevant warnings which can be drawn from them. The gowy would be used to shine a brilliant light upon Yahowah’s favorite symbols.
Together they would battle religious, political, and conspiratorial foes, defending God’s people while attacking those who would do them harm. Indeed, with an empowered hand and enabling influence, he would sow the seeds of the prophets to feed Yah’s flock, shepherding them back home, a caretaker in the absence of the rightful shepherd.
Working together, they would perceive and share astonishing insights into the Word of God and combine it with respectful commentary, underscoring the message 389Yahowah needs His people to know. Time is fleeting and they must leave mitsraym again – fleeing the religious, political, and conspiratorial schemes of men.
God has done it all and said it all so that we might obtain the proper perspective – so that our view of Him is no longer occluded. You have been shown these words so that you might know that Yahowah alone is Almighty God.
I find the realization that Yahowah inspired Moseh to say these things on behalf of His people gut-wrenching. It reveals that in spite of doing so many wonderful things for Yisra’el that the people have come to ignore and reject God. They revere religious liars and political fools over Him and have replaced His testimony with their drivel.
Twenty-two years ago, a scant three decades from His return, there wasn’t a single Yahuwd in the Covenant. And while now there are hundreds, for Kipurym to be as Yahowah intends, there must be a thousandfold increase in the number of responsive souls over the next decade. And there will be no do-over, no more chances after the Day of Reconciliations in year 6000 Yah.
Moreover, we appear to be alone – the lone Voice calling out in the wilderness to prepare the way for Yahowah’s return. Therefore, we do not have the luxury of time because we cannot fail God. He has been too good to us to consider disappointing Him.
So thankfully, He has pulled out all of the stops to garner Yisra’el’s attention. From Moseh to Yasha’yah, God has told His people where to look to find Him.
At this point in the conversation, we retain the option of discounting Moseh’s speech, limiting the implications of it to those who were listening to him 3,450 years ago. Since almost everything he said was spoken to these same people, and in this context, there would have been no reason under such circumstances to refer to him as a “naby’ 390– prophet,” much less the greatest of them. Further discounting this approach is the realization that as part of his speech on this day he has spoken adroitly of distant generations of Yisra’elites wandering away from Yahowah, even forgetting about Him, and what they must do to rectify that problem. He even speaks of the restoration of the Covenant – something Yirma’yah would describe in great detail – and something which will not occur until year 6000 Yah in 2033 CE.
Therefore, the most sensible approach is to recognize that Yahowah likes to use tangible illustrations of His past performance to teach future generations that we can rely upon Him to do as He has done. When we come to appreciate why God removed His people from Mitsraym | the Crucibles of Religious and Political Oppression, we come to understand the lone prerequisite for admission into the Covenant – which is to walk away from these human control mechanisms.
In this regard, there are two Yatsa’ | Withdrawals, or “Exoduses,” with the former serving as a harbinger of the removal of God’s people from political, religious, and geographic Babylon today. From this perspective, his every word is as applicable to the distant descendants of these refugees as it was to those listening on this day. Moreover, since there would have been no benefit in recording these words on behalf of those who had heard them, they were written for us…
“From the heavens (min ha shamaym – out of the spiritual abode of God), He has prepared you to hear (shama’ ‘atah – He has enabled you to use your sense of hearing to listen to (hifil perfect – God has caused you to be able to listen at this moment to)) His voice (‘eth qowl huw’) so that He might correct and instruct you (la yasar ‘atah – so that He could teach and warn you, imparting information to you about future opportunities 391and dangers as well as their consequences (piel infinitive energic nun)).
And upon the earth (wa ‘al ha ‘erets – within the material realm), He made it possible for you to see (ra’ah ‘atah – He has enabled you to witness and perceive (hifil perfect)) the significance of the magnifying nature and overall importance of (ha gadowl – the magnitude and full extent of the many astonishing insights which can be drawn from, even the intensity of) that which is associated with His fiery light (‘eth ‘esh huw’ – His blazing fire and radiant energy) and of His words (wa dabar huw’ – in addition to His message and statements) which you can hear (shama’ – you can actually and genuinely listen to at this moment (qal perfect)) coming out of the midst of the fire (min tawek ha ‘esh – from the brilliant light and expression of radiant energy).” (Dabarym Words / Deuteronomy 4:36)
Listen to Yahowah’s voice by reading His words aloud, and He will correct you and teach you. Open your mind while doing so, and you will see just how brilliant He is.
It’s subtle, but nonetheless relevant. Once again ‘atah | you individually was written, not ‘atem | you all. This means that God is addressing you, yes you, not them!
Yahowah’s story is a continuum. He describes His intent throughout Bare’syth | Genesis with ‘Adam, Noach, ‘Abraham, Yitschaq, and Ya’aqob. It is then reinforced and affirmed through Moseh | Moses and blossoms anew with Dowd | David. The reversal of fortunes which follows was punctuated by the prophets. But it was not the end of the love story, because it is currently being rekindled.
Of particular interest, ‘Abraham was an exceedingly flawed fellow. He was neither intellectually gifted nor particularly moral. And yet, Yahowah loved him – which 392means that He has the ability and desire to overlook our flaws when we respond to Him.
“And beneath this (wa tachath – so underneath and underpinning this) is the realization that (ky) He loved (‘ahab – He cultivated a friendly and affectionate, family-oriented relationship (qal perfect)) your fathers (‘eth ‘aby ‘atah).
And He has chosen to favor (wa bachar – He has selected and has preferred, desiring) their descendants (ba zera’ huw’ – within their seed and of their offspring) after them (‘achar huw’ – next, following them, without hesitation and remaining with them, right to the end).
So (wa), He extended Himself to withdraw you (yatsa’ ‘atah – He served you by removing you and bringing you out (hifil imperfect – God is the active and ongoing force behind your removal such that you are withdrawn and can remain free)) into His presence (ba paneh huw’ – with His appearance and within His company) from the religious and political oppressors (min mitsraym – away from the despots and tyrants within the cauldrons of military and economic subjugation, away from the authority figures in the place of coercive cruelty where slaves are confined and restricted by political persecution, considered foes, besieged, and assaulted as if shut up inside a concentration camp) with His magnifying power, astonishing insights, and distinguishing achievements (ba koach huw’ ha gadowl – His keen intellect and great ability, along with the extent and energy of His prowess).” (Dabarym 4:37)
Christianity is invalidated with statements like this one because God is continually acknowledging that He has not and never will replace Jews with Gentiles or Yisra’el with the Church. And without Replacement Theology, all of Yahowah’s promises remain focused upon the Firstborn 393Son and Chosen People, leaving no possibility of replacing him or them without God, Himself, being invalidated.
To properly translate mitsraym | crucible, we must be aware that it is the plural (ym suffix) of “matsowr – to be delineated as a foe and besieged during a troublesome time of testing and tribulation.” Matsowr is a compound of my, the interrogative which encourages us to question the who, what, why, where, when, and how of something and “tsuwr – to be bound and confined by a troubling adversary, besieged, assaulted, shut up, and enclosed as if in a concentration camp by those showing great hostility.”
The human schemes capable of inflicting such abuse and aggravation, persecution, confinement, and oppression are religious and political. And that is why I routinely render Mitsraym as “the Crucibles of Religious and Political Oppression.” To render it as “Egypt” is senseless since that name is based upon a Greek misnomer, and the nation refers to itself as Mitsra even to this day.
Just as Yahowah extended Himself to withdraw the Children of Yisra’el out of Mitsraym, He will help you leave Babylon. In this regard, Babylon is from Babel, which means “to confound and confuse by commingling and intermixing.” Nothing is better at this than religion, which is why we should not be surprised that babel shares the same three-letter root as Bible and means “ba bel – with the Lord.”
Yahowah drew His people out of Mitsraym with a strong and forceful hand – which is to say that He did not give them any choice in the matter. Having been enslaved for 20 generations, they did not know enough about God to make an informed decision – something that Yahowah quickly rectified by providing His Towrah | Teaching. Today, however, Yisra’elites are without excuse. Yahowah’s Towrah | Guidance is readily available – albeit inaccurately translated and inappropriately presented. And 394that is why Yahowah has intervened by empowering a hand of a different sort – this one striking the keys of a keyboard. Further, this time, and for you, the offer to walk away is being presented entirely through words. The plagues will be of man’s doing, not God’s.
As a result, your journey, away from religion and politics – today’s Babylon – to life within the Covenant, will come “ba koach huw’ ha gadowl – through the magnifying power and astonishing insights into His distinguishing achievements and intellect.”
The best advice is to yada’ Yahowah…
“Therefore (wa), at this moment in time, you should actually acknowledge because you genuinely know (yada’ – you should be familiar with, be aware of, literally care about, and unequivocally understand (qal perfect)) this day (ha yowm – today, right now) that you should return (wa shuwb – that you should come back and be restored (hifil perfect)), such that you are using your best judgment (‘el lebab ‘atah – motivated and inclined to respond appropriately, using your conscience to make the correct decision) in the recognition that, indeed (ky – because surely), Yahowah (Yahowah – as directed in His towrah – teaching regarding His hayah – existence) is Almighty God (ha ‘elohym) in the spiritual realm of the heavens (ba ha shamaym) above and beyond and in additional dimensions (min ma’al) and upon the Earth (‘al ha ‘erets – over the material realm) in lesser dimensions (min tachath).
There is no other to bear witness, who can respond or restore (‘ayn ‘owd).” (Dabarym 4:39)
There is a tendency to read Hebrew with an English mindset. Those who do are likely to render leb and lebab as “heart” and then associate an emotional response. But at this time and among Hebrews, the heart was the seat of judgment, not emotions. The idea of taking something to 395leb was like saying “Think about it and respond rationally and morally, using your best judgment.” If someone were seeking an emotional response, they would have spoken of the liver.
For the past 22 years, my principal goal in life has been to encourage all who will listen to yada’ Yahowah. These books have been published in honor of that objective.
Just as Yahowah has only one name, He alone is God. There is no other who can respond, restore, or bear witness. If you want proof, consider the Talmud, Quran, Christian New Testament, or Book of Mormon and compare such rubbish to what we are reading. And after holding your nose and doing so, ask yourself if anyone can name a single instance where the gods included therein actually accomplished anything.
As we proceed, you will likely find Yahowah’s style consistent and reassuring or a bit tedious. He will continually reinforce what He wants us to know – recognizing that repetition is the best method of filing something important in our long-term memory.
“You should observe (wa shamar – you should closely examine and carefully consider, open your eyes and focus upon) His clearly communicated, inscribed prescriptions of what we should do to be cut into the relationship (choq huw’ – His engraved thoughts and recommendations on living to be allocated a share of the inheritance), in addition to the instructive conditions of His binding agreement (mitswah huw’ – His authorized directions and written instructions, including the designated precepts, stipulations, and terms) which, to enjoy the benefits of the relationship (‘asher – which reveal the proper path to walk to get the most enjoyment out of life), I have instructed and directed you (‘anoky tsawah ‘atah – I have guided you, posting on a sign for you, appointing and stipulating) this day (ha yowm).
396Then, as a result of the relationship (‘asher), He will be good to you and accepting of you (yatab la ‘atah – He will favor you and be of benefit to you (qal imperfect)), and also of your children (wa la beny ‘atah) after you (‘achar ‘atah – remaining so to the end), and (wa) for the express purpose (la ma’an) of elongating your days (‘arak yowmym – prolonging your time) upon the earth (‘al ha ‘adamah) which, to show the way to get the most out of life (‘asher), Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration), your God (‘elohym ‘atah), is giving to you (nathan la ‘atah – is bestowing to you as a gift, producing and placing before you (qal participle)) for all time (kol ha yowmym).” (Dabarym 4:40)
It ought not take a genius to figure out that there were not two “Torahs” at the time, one in writing covering everything Yahowah and Moseh said to the people, and another “by mouth.” Moseh is asking Yisra’el to observe the choq and mitswah communicated on this day – not something said to others on another day.
Throughout this Introduction to God, Yada Yahowah, Observations, and Coming Home, we are consistently reminded of four things: what Yahowah is offering, what God expects in return, what He reveals is beneficial, and what He perceives as counterproductive. It is to our benefit, and that of our children, to focus on His prescriptions and instructions. The lives of those who do are prolonged into perpetuity, and they are afforded the opportunity to reside in the Promised Land.
The Towrah affirms that God is good for us. His goal is to make us happy and extend our lives.
“So, this is (wa zo’th) the Towrah (ha Towrah – the Instruction and Teaching, the Guidance and Direction) 397which, to reveal the correct path to walk to receive the benefits of the relationship (‘asher), He placed before (sym la paneh – He appointed and conveyed in the presence of, He assigned, gave, preserved, and extended through the appearance of (qal perfect – literally providing at this time to)) Moseh (Mosheh – the One who Draws us Out) and the Children of Yisra’el (beny Yisra’el – the Offspring who Strive to Engage and Endure with God). (Dabarym 4:44)
This is (‘el leh) the enduring Witness and restoring Testimony (‘eduwth – the written stipulations and requirements regarding the agreement, the evidence which is validated by the eyewitnesses; from ‘ed – eternal witness and restoring testimony and ‘uwd – to return, renewed and revived to the one bearing witness), the clearly communicated prescriptions which were thoughtfully inscribed to allocate a share of the relationship (wa ha choq – meaningful requirements which were appointed and engraved to cut us into the affiliation which have been etched into stone and delineated for those with the resolve to act upon that which has been prescribed; from chaqaq – to cut out, inscribe, engrave, mark out, and portray something whereby the proper response is required to receive a share of the allotment) along with the ways to execute good judgment regarding the means to correctly resolve disputes (wa ha mishpat – in addition to the process to pursue to make correct decisions about what is good and bad, right and wrong to correctly assess what is true and false, deciding upon that which is beneficial while avoiding that which is counterproductive; from my – to contemplate the implications of shaphat – making good decisions by being judgmental, discerning, and discriminating) which, for the benefit of the relationship (‘asher), Moseh (Mosheh – the One who Draws us Out) spoke to (dabar ‘el – communicated using words to, conveying and declaring the message on behalf of) the Children of Yisra’el (beny Yisra’el – the Offspring who Strive to Engage and Endure with God) when they came 398out of (ba yatsa’ hem min – when they left, being removed and withdrawn from) the Crucibles of Religious and Political Oppression (Mitsraym – 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 troubling testing and tribulation; from tsuwr – to be bound and constrained by an adversary, troubled and assaulted, as if in a concentration camp by those showing great hostility).” (Dabarym / Words / Deuteronomy 4:45)
According to Yahowah, who ought to know, this is the Towrah. It is clearly not the Talmud. All Jewish protestations otherwise are lies – a grotesque and arrogant perversion of the truth.
There is only one Towrah. This title is always presented in the singular, and it speaks for Yahowah. There are no rabbis mentioned within it. There is no endorsement of Judaism, either.
Yahowah’s Towrah contains God’s Guidance and Teaching. There are no laws to obey – no commandments, either. Our Heavenly Father is soliciting the eyes and ears of those with an open mind.
For the benefit of the Covenant relationship, Yahowah’s Instructions were conveyed to Moseh, who preserved them in writing so that we might live. His audience was and remains the Children of Yisra’el.
By using ‘eduwth, we learn that Yahowah’s Towrah contains His “enduring Witness and restoring Testimony.” It is comprised of “‘eduwth – the written stipulations and requirements regarding the agreement” God established through His Covenant. Unlike the Babylonian Talmud, the Towrah provides “evidence which is validated by the eyewitnesses. More telling still, ‘eduwth is a compound of ‘ed – the eternal witness and restoring testimony pertaining 399to ‘uwd – how to return, be renewed and revived by the One bearing witness.” What a marvelous description of Yahowah’s Guidance.
We are reminded that Yahowah’s Towrah is not a compilation of Laws but is instead: “ha choq – the clearly communicated prescriptions which were thoughtfully inscribed to allocate a share of the relationship.”
Not only has Yahowah provided us with the evidence required to know Him, His Towrah | Guidance enables us to: “ha mishpat – execute good judgment regarding the means to correctly resolve disputes.” This method of restoring our relationship with the Almighty is presented within this very same Towrah. Yahowah refers to the process of reconciliation throughout the Miqra’ey | Invitations to be Called Out and Meet. And as we have learned, mishpat is a compound of my – to contemplate the implications of something and shaphat – making good decisions by being judgmental, discerning, and discriminating.
Once we walk away from our mitsraym | forms of religious, political, governmental, military, economic, and conspiratorial coercion, we are free to benefit from the Covenant relationship. That is what Yahowah conveyed to Moseh. It is what we need to know today.
Periodically through these 27 volumes of An Introduction to God, Yada Yahowah, Observations, Coming Home, Babel, and even Questioning Paul, you will find an uninterrupted and less amplified presentation of Yahowah’s testimony following long periods of analysis. This is one such occasion. Moseh’s speech, as it is inscribed for us throughout the 4th chapter of Dabarym / Words / Deuteronomy is one of the most important ever spoken…
“So now at this time and henceforth (wa ‘atah), Yisra’el | Individuals Striving to Engage and Endure 400with God (Yisra’el), choose to listen (shama’) to the clearly communicated and inscribed prescriptions for living (‘el ha choq), and to the means to execute good judgment to correctly resolve disputes (wa ‘el ha mishpat) which, to provide the correct path to the relationship (‘asher), I am teaching and instructing you (‘anoky lamad ‘eth ‘atem) so that you will be able to act upon them and engage based upon them (la ‘asah la ma’an) to continually live (chayah).
And then (wa), you can return, being included within (bow’), even inherit (wa yarash), that which is associated with the Land (‘ets ha ‘erets) which, as a benefit of the relationship (‘asher), Yahowah (YaHoWaH), the God of your fathers (‘elohym ‘ab ‘atem), is giving to you (nathan la ‘atem). (Dabarym 4:1)
You should not ever add or join something unto (lo’ yasaph ‘al) the Word and message (ha dabar) which, to reveal the benefits of the relationship (‘asher), I am instructing you (‘anky tsawah ‘eth ‘atem). Further, you should never subtract (wa lo’ gara’) from it (min huw’).
This is so that you can closely examine and carefully consider (la shamar) the instructive conditions of the authorized agreement (‘eth mitswah) of Yahowah (Yahowah), your God (‘elohym ‘atem), which leads along the proper path to get the most out of life that (‘asher) I have told you about by providing directions for you, having appointed and constituted these signs on your behalf by establishing the prescribed terms and instructive conditions of the authorized agreement (‘anky tsawah ‘eth ‘atem). (Dabarym 4:2)
Your eyes have seen (‘ayn ‘atem ha ra’ah) that which (‘eth ‘asher) Yahowah (YaHoWaH) did (‘asah) to Ba’al Pa’owr | the Lord of Enlightenment and the Popular Way (ba Ba’al Pa’owr).
401Indeed (ky), all of the men (kol ha ‘iysh) who followed after (‘asher halak ‘achar) Ba’al Pa’owr | the Lord of Light and the Open Way (Ba’al Pa’owr), Yahowah, your God (YaHoWaH ‘elohym ‘atem), exterminated (shamad huw’) from among you (min qereb ‘atem). (Dabarym 4:3)
And you (wa ‘atem), the ones who stayed in touch, remaining close and steadfast (dabeq) with (ba) Yahowah (YaHoWaH), your God (‘elohym ‘atem), you are all alive today (chayym kol ‘atem ha yowm). (Dabarym 4:4)
You should choose to look and see of your own volition at what you have been shown (ra’ah).
I have learned and now teach (lamad) you (‘eth ‘atem) the clearly communicated and inscribed prescriptions for living (choq), along with the means to execute good judgment and correctly resolve disputes (wa mishpat) for the express benefit and in a consistent manner as (ka ‘asher) Yahowah (Yahowah), my God (‘elohym ‘any), instructed me (tsawah ‘any) so that you could act accordingly and engage appropriately (la ‘asah ken) in the approach (ba qarab) to the realm (ha ‘erets) which, as a benefit of the relationship (‘asher), you will be returning to and entering (‘atem bow’) there along with the name (sham / shem) to inherit it (la yarash hy’). (Dabarym 4:5)
So then (wa), you can be observant (shamar) and engage (wa ‘asah). Because indeed (ky), this will provide you with the capacity and expertise to comprehend (hy’ chakmah ‘atem), thereby preparing you to understand (wa binah ‘atem) in the eyes of the people who, as family (ba ‘ayn ha ‘am ‘asher) listen to (shama’) all of these clearly communicated and inscribed prescriptions for living, each thoughtful requirement which has been 402appointed and engraved to cut you into the relationship (kol ha choq ha ‘el leh).
Then (wa), they will confess (‘amar), ‘Unlike any other (raq), this family (‘am) is knowledgeable and wise, having shown the capacity to comprehend (chakam).
And what’s more (wa), this gentile from a different ethnicity and place (ha gowy) has demonstrated the ability to make the connections necessary to understand so as to convey thoughtful insights (byn) to many, doing so loudly and intensely through amplification, contributing something important using a great many words on behalf of numerous people, helping them grow (ha gadowl ha zeh).’ (Dabarym 4:6)
For indeed by contrast, emphasizing this point (ky), when has there been (my) a man from a different race and place (gowy) this significant, or at least this vociferous and bold, using amplification (gadowl) for the benefit of the relationship (‘asher), such that he has (la huw’) God (‘elohym) approaching him, forming a close relationship and imminent connection at this point in time (qarowb ‘el huw’), consistent with how (ka) Yahowah (Yahowah), our God (‘elohym ‘anachnuw), is with us when we summon Him, welcome Him, and meet with Him (ba kol qara’ ‘anachnuw ‘el huw’)? (Dabarym 4:7)
What’s more (wa), when has there been (my) a non-Yisra’elite (gowy) this vocal and intensely devoted to contributing something valuable through amplification on behalf of so many (gadowl) such that he (‘asher la huw’) clearly communicates the inscribed prescriptions for living (choq) along with the way to execute good judgment regarding the means to correctly resolve disputes (wa mishpat), consistently, correctly, and verifiably conveying everything that is part of (tsadyq ka kol) this Towrah | Teaching and Guidance (ha Towrah 403ha zo’th) which, to identify the right way to the benefits of the relationship (‘asher), I have provided, giving it to you in your presence (‘anoky nathan la paneh ‘atem) at this time (ha yowm)? (Dabarym 4:8)
Without exception or reservation (raq), you should choose to be observant (shamar la ‘atah).
Pay especially close attention to (shamar) your soul (nepesh ‘atah), being exceedingly diligent (me’od), lest you forget or overlook (pen shakah) the words (‘eth ha dabarym) which, for the benefit of the relationship (‘asher), you are seeing with your eyes (ra’ah ‘ayn ‘atah). Otherwise (wa pen), they will not be part of your considerations or inclinations (suwr min lebab ‘atah). All of the days of your life (kol yowmym chay ‘atah), you shall make them known (yada’ hem) to your children (la ben ‘atah) and to your children’s children (wa la ben ben ‘atah). (Dabarym 4:9)
The day you were present, standing (yowm ‘asher ‘amad) before (la paneh) Yahowah, your God (Yahowah ‘elohym ‘atah), in Choreb (ba Choreb), in which Yahowah said to me (ba ‘amar Yahowah ‘el ‘any), ‘Summon and assemble (qahal) unto Me (la ‘any) the family (la ‘am) so that they can hear (wa shama’ hem) My words (‘eth dabar ‘any) which, for the benefit of the relationship (‘asher), they may learn (lamad) to respect Me (yare’ ‘eth ‘any) all of the days (kol ha yowmym) which (‘asher) they shall live (hem chayym) on the earth (‘al ha ‘adamah), and so that they will continually teach (wa lamad) their children (‘eth beny hem).’ (Dabarym 4:10)
When you approached (wa qarab) and were present, standing (wa ‘amad) at the base of the mountain (tachath ha har), the mountain (wa ha har) was ablaze (ba’ar) with the fiery light (ba ha ‘esh) as an eternal and restoring witness to (‘ad) the thinking and 404desires (leb) of the Spiritual Realm of the Heavens (ha shamaym) concealed within a thick cloud (choshek ‘anan ‘arphah). (Dabarym 4:11)
And (wa) Yahowah (YaHoWaH) spoke the word (dabar) as God to you (‘el ‘atem) from the midst of the fire, originating out of the radiant energy and light (min tawek ha ‘esh), words (dabarym), the sound of which (qowl) you can listen to (‘atem shama’).
However, the appearance of a lifeform (wa tamuwnah), none of you saw (‘ayn ‘atem ra’ah) – only (zuwlah) a voice (qowl). (Dabarym 4:12)
Announcing it in your presence, He told you all about and explained, conspicuously conveying (wa nagad la ‘atem ‘eth) His Family-Oriented Covenant Relationship (beryth huw’) which, to show the correct way to receive the benefits of the relationship and to get the most out of life (‘asher), He instructed and directed, appointing and constituting the prescribed terms and instructive conditions (tsawah) – the Ten Statements and Enriching Words (‘asereth ha dabarym) – for you to engage in and act upon (‘eth ‘atem la ‘asah). And He wrote them (wa kathab hem) on two tablets (‘al shanaym luwach) of stone (‘eben). (Dabarym 4:13)
And (wa) Yahowah (YaHoWaH) instructed and guided (tsawah) me at this time (‘eth ‘any ba ha ‘eth) so that She (ha hy’) would teach and guide (la lamad) you (‘eth ‘atem) regarding the clearly communicated prescriptions which cut you into the relationship (choq) and the means used to achieve justice and resolve disputes, as well as to make sound and rational decisions (wa mishpat), so that you can act upon them and profit from them (la ‘asah ‘atem ‘eth hem). (Dabarym 4:14)
Therefore, be especially focused, carefully considering (wa shamar ma’od) the nature of your soul 405(la nepesh ‘atem). For this reason, you did not see (ky lo’ ra’ah) any physical form (kol tamuwnah) during the day (ba yowm) Yahowah spoke the word (YaHoWaH dabar) to you at Choreb (‘el ‘atem ba Choreb) from the midst of the fire (min tawek ha ‘esh). (Dabarym 4:15)
Otherwise, had it not been that way (pen), you may have misinterpreted it and subsequently been perverted and destroyed (shachath) by fashioning for yourselves (wa ‘asah la ‘atem) an object of worship (pesal) in some form or semblance (tamuwnah kol semel), patterned after (tabnyth) the memorable proclamations of a man, especially someone perceived to be a son (zakar) or one who has been pierced (naqebah).” (Dabarym 4:16)
“Otherwise (wa pen), you would consistently lift up your eyes (nasa’ ‘ayn ‘atah) to the heavens (ha shamaym), and when you saw (wa ra’ah) the sun, the moon, and the stars (ha shemesh wa ‘eth ha yarach wa ‘eth ha kowkab), as well as all of the vast array of implements of the spiritual realm (kol ha tsaba’ shamaym) and you be enticed and led astray (wa nadach) by making pronouncements for them and honoring them (chawah la hem), even serving and worshiping them (wa ‘abad hem) while (‘asher) Yahowah, your God (YaHoWaH ‘elohym ‘atah), apportioned them (chalaq ‘eth hem) to all people (la kol ha ‘am) under the heavens (tachath kol shamaym). (Dabarym 4:19)
Yahowah (wa Yahowah) has reached out and received, grasping hold (laqach) of you (‘eth ‘atem) and brought you (wa yatsa’ ‘eth ‘atem) out of (min) the smelting furnace (kuwr) of iron implements (ha barzel), from the Crucibles of Religious and Political Oppression (min Mitsraym), to be near Him, a people (la hayah la huw’ la ‘am) with an inheritance (nachalah), just as you are today (ka ha yowm ha zeh).” (Dabarym 4:20)
406“Choose to be observant (shamar), lest you ignore, even forget (la ‘atem pen shakah) about the Covenant (‘eth Beryth) of Yahowah, your God (Yahowah ‘elohym ‘atem), which, to show the way to get the most out of life (‘asher), He cut, establishing with you (karat ‘im ‘atem), and fashion for yourself (wa ‘asah la ‘atem) a religious icon (pesel) in the form (tamuwnah) of anything which (kol ‘asher) Yahowah, your God (Yahowah ‘elohym ‘atem), has discussed with you (tsawah ‘atem). (Dabarym 4:23)
Indeed (ky), Yahowah, your God (Yahowah ‘elohym ‘atah), He is a jealous God with a desire for exclusivity in the relationship and He gets angry when cheated upon (huw’ ‘el qana’), becoming a consuming fire (‘esh ‘akal). (Dabarym 4:24)
Therefore, when (ky) you conceive children (yalad ben), and your children have children (wa ben ben), and you become sedentary, set in your ways, and less perceptive (wa yashen) in the Land (ba ha ‘erets), and subject to perversions and corruptions (shachath) by acting on behalf of (‘asah) religious imagery in every form (pesel tamuwnah kol), pursuing that which is inappropriate and wrong (wa ‘asah ha ra’) in the sight of Yahowah (ba ‘ayn Yahowah), your God (‘elohym ‘atah), so as to annoy and provoke Him (la ka’as huw’), (Dabarym 4:25) I will be called to testify against you (‘uwd ba ‘atem) that day (ha yowm) in concert with the spiritual and material realms (‘eth ha shamaym wa ‘eth ha ‘erets).
As a result (ky) of wandering away and quickly squandering the opportunity, you will cease to exist (‘abad ‘abad mahar)… You will not live very long (lo’ ‘arak yowm ‘al hy’) and will be overthrown and decimated (ky shamad shamad). (Dabarym 4:26)
407Then (wa) Yahowah (Yahowah) will scatter you (puwts ‘eth ‘atem) among the peoples (ba ha ‘amym), and you will be left as a remnant (wa sha’ar) of individuals (moth) measured against the gentiles (misphar ba ha gowym), which is where (‘asher sham) Yahowah (YaHoWaH) will drive you (nahag ‘eth ‘atem). (Dabarym 4:27)
What’s more (wa), there (sham) you will serve, becoming indentured to, and even worship (‘abad) gods (‘elohym), the products (ma’aseh) of human influence (yad ‘adam), wood and stone (‘ets wa ‘eben), which are not observant or perceptive (‘asher lo’ ra’ah), nor can they listen (wa lo’ shama’), neither can they eat or devour (wa lo’ ‘akal), as they are unable to accept or draw close because they are not spirit (wa lo’ ruwach / ryach). (Dabarym 4:28)
And yet even from there, as a result of the name (wa min sham), should you inquire about and seek, expending the enormous effort required to accomplish the intent of your discovery, you will learn what you need to know to hold everyone to account, with some held responsible for what they have conspired to achieve while rebelling against the relationship with (baqash) Yahowah (Yahowah), your God (‘elohym ‘atah). You will find Him (wa matsa’ ky’ darash huw’) using your best judgment, with your motivations in harmony with your thinking (ba kol lebab ‘atah) and with all your soul – your innate ability to be observant and responsive (wa ba kol nepesh ‘atah). (Dabarym 4:29)
When you find yourself (wa matsa’ ‘atah) besieged by adversaries, with distressful oppression and troubling confinement upon you, approaching the period of dire straits, of turmoil and tribulation, of harassment and anguish, of you being restricted and demeaned, restrained and impeded (ba ha tsar la ‘atah) during the last days (ba ‘acharyth ha yowmym), every 408one of these words in this particular message, this entire account, every word of it (kol ha dabarym ha ‘el leh), will enable you to return and be restored (wa shuwb) by the eternal witness and restoring testimony (‘ad) of Yahowah, your God (YaHoWaH ‘elohym ‘atah), and by listening to His voice (wa shama’ ba qowl huw’). (Dabarym 4:30)
Indeed (ky), Almighty God (‘el) is compassionate and merciful (rachuwm). Yahowah (YaHoWaH), your God (‘elohym ‘atah), will not abandon you (raphah ‘atah), nor will He allow you to be destroyed (wa lo’ shachath ‘atah).
Moreover (wa), He will not ignore, overlook, or forget (lo’ shakach) the Covenant (‘eth Beryth) with your fathers (‘ab ‘atah) which He promised to them for the benefit of the relationship (‘asher shaba’ la hem). (Dabarym 4:31)
So now (ky), please, I implore you (na’), question and inquire about, the comparison of (sha’al) that which came to exist before you (‘asher hayah la paneh ‘atah) during the first and former days (la yowmym ri’shown), from the day God created (la min ha yowm ‘asher bara’ ‘elohym) ‘Adam upon the earth (‘adam ‘al ha ‘erets), to being isolated from (wa la min qatsah) the spiritual realm (ha shamaym), including the extent of the eternal witness of Heaven (wa ‘ad qatsah ha shamaym): has anything occurred which can be compared to (ha hayah ka) the significance of the amplified words and important message (ha dabar ha gadowl) such as this (ha zeh)? Will you choose (‘ow ha) to listen to (ha shama’) someone like this (kamow huw’)? (Dabarym 4:32)
Did a people ever hear (ha shama’ ‘am) the voice of God (qowl ‘elohym) speaking words (dabar) from the midst of the fire (min tawek ha ‘esh) in the manner you 409have heard (ka ‘asher shama’ ‘atah) – and live (wa chayah)? (Dabarym 4:33) Or, to make a comparison (‘ow), has God ever attempted (ha nasah ‘elohym) to come to and select, even choose and obtain (la bow’ la laqach) for Himself (la huw’) someone from a different race and place (gowy) from the midst (min qereb) of a nation of gentiles (gowy) by getting the correct response (ba masah), by agreeing to produce a sign and raising a banner (ba ‘owth), or by conspicuously presenting inspiring revelations of extraordinary past and future events (wa ba mowpheth), even by continuously battling (wa ba milchamah) with a powerful hand and capable influence, a fortified hand (wa ba yad chazaq), with an outstretched zarowa’ | one who sows the seeds and shepherds the flock (wa ba zarowa’ natah), along with the awesome nature of the astonishing insights and respectful commentary (wa ba mowra’ gadowl), consistent with all of what (ka kol ‘asher) Yahowah (YaHoWaH), your God (‘elohym ‘atah), did for you (‘asah la ‘atem) in the Crucibles of Religious and Political Oppression (ba) for you to see and be perceptive, providing a witness for you to understand (la ‘ayn ‘atah). (Dabarym 4:34)
This was shown to you (‘atah ra’ah) so that you might know (la yada’) that Yahowah (YaHoWaH), Himself, is Almighty God (huw’ ha ‘elohym). There is no other (‘ayn ‘owd) apart from Him (min la bad huw’). (Dabarym 4:35)
From the heavens (min ha shamaym), He has prepared you to hear (shama’ ‘atah) His voice (‘eth qowl huw’) so that He might correct and instruct you, teach and warn you (la yasar ‘atah).
And upon the earth (wa ‘al ha ‘erets), He made it possible for you to see (ra’ah ‘atah) the significance of the magnifying nature and overall importance of (ha gadowl) that which is associated with His fiery light 410(‘eth ‘esh huw’) and of His words (wa dabar huw’) which you can hear (shama’) coming out of the midst of the fire (min tawek ha ‘esh). (Dabarym 4:36)
And undergirding this (wa tachath) is the realization that (ky) He loved (‘ahab) your fathers (‘eth ‘aby ‘atah). And He has chosen to favor (wa bachar) their descendants (ba zera’ huw’) after them, remaining with them to the end of time (‘achar huw’).
So, He extended Himself to withdraw you (wa yatsa’ ‘atah) into His presence (ba paneh huw’) from the religious and political oppressors (min mitsraym) with His magnifying power, astonishing insights, and distinguishing achievements (ba koach huw’ ha gadowl).” (Dabarym 4:37)
“Therefore (wa), at this moment in time, you should actually acknowledge because you genuinely know (yada’) this day (ha yowm) that you should return (wa shuwb), such that you are using your best judgment (‘el lebab ‘atah) in the recognition that indeed (ky), Yahowah (Yahowah) is Almighty God (ha ‘elohym) in the spiritual realm of the heavens (ba ha shamaym) above and beyond and in additional dimensions (min ma’al) and upon the Earth (‘al ha ‘erets) in lesser dimensions (min tachath).
There is no other to bear witness, who can respond or restore (‘ayn ‘owd). (Dabarym 4:39)
You should observe (wa shamar) His clearly communicated, inscribed prescriptions of what we should do to be cut into the relationship (choq huw’), in addition to the instructive conditions of His binding agreement (mitswah huw’) which, to enjoy the benefits of the relationship (‘asher), I have instructed and directed you (‘anoky tsawah ‘atah) this day (ha yowm).
411Then, as a result of the relationship (‘asher), He will be good to you and accepting of you (yatab la ‘atah), and also of your children (wa la beny ‘atah) after you (‘achar ‘atah), and (wa) for the express purpose (la ma’an) of elongating your days (‘arak yowmym) upon the earth (‘al ha ‘adamah) which, to show the way to get the most out of life (‘asher), Yahowah (Yahowah), your God (‘elohym ‘atah) is giving to you (nathan la ‘atah) for all time (kol ha yowmym).” (Dabarym 4:40)
“So, this is (wa zo’th) the Towrah | Teaching and Guidance (ha Towrah) which, to reveal the correct path to walk to receive the benefits of the relationship (‘asher), He placed before (sym la paneh) Moseh (Mosheh) and the Children of Yisra’el (beny Yisra’el). (Dabarym 4:44)
This is (‘el leh) the enduring Witness and restoring Testimony (‘eduwth), the clearly communicated prescriptions which were thoughtfully inscribed to allocate a share of the relationship (wa ha choq) along with the ways to execute good judgment regarding the means to correctly resolve disputes (wa ha mishpat) which, for the benefit of the relationship (‘asher), Moseh (Mosheh) spoke to (dabar ‘el) the Children of Yisra’el (beny Yisra’el) when they came out (ba yatsa’ hem min) the Crucibles of Religious and Political Oppression (Mitsraym).” (Dabarym / Words / Deuteronomy 4:45)
