621An Introduction to God
Dabarym
…Words
10
Shem | Reputation
Corrupting Yahowah’s Message…
Apart from Yahowah’s name, the second most misleading religious term is “Bible.” And here, a modicum of investigation leads to the inescapable conclusion that the title “Bible” is completely inappropriate.
From a Hebrew perspective, Bible would have been written as Babel, which is Babylon – the birthplace of religion. Babel even describes the nature of religion because to babel is “to confuse by intermixing and to confound by commingling.” Babel is the muddled mindset from which Yahowah is calling His people so that they can come home.
And while that is horrifying news for the religious, it gets worse. Babel is a compound of ba | with and bel | the lord. As we have learned, the Lord is the name and title Yahowah uses to describe Satan’s desire to rise above Him and lord over men, controlling everyone.
When used in conjunction with the Christian New Testament, we discover that Bible was derived from the name of an Egyptian goddess – Byblis. Especially incriminating in this regard, biblos was not used until the 4th century CE, coterminous with the formation of the Roman Catholic Church. Prior to that time, biblion, or in the plural biblia, identified the papyrus upon which words were written. This is not unlike calling the Towrah “parchment.”
622The papyrus reeds growing along the Nile in Egypt were imported into Asia by way of the Phoenician port called “Byblos” by the Greeks. There, Phoenician priests insisted that the city had been founded by their sun deity, Ba’al Chronos | the Lord of Time. It was also thought to be the birthplace of Adonis (also meaning “the Lord”) who, along with Dionysus and Odysseus, became the model for Jesus Christ.
More incriminating still, according to Ausfuhrliches Lexicon of Grecian and Roman Mythology, “the ancient city of Byblos in Phoenicia was named after Byblis in Egypt.” This town “was named after the sun goddess, Byblis, also known as Byble.” Byblis was the granddaughter of Ra and was eventually inducted into Roman mythology as a descendant of Apollo. According to Bell’s New Pantheon, “Byblia was another name for Venus,” and thus “she must be equated with Ishtar,” the Babylonian Queen of Heaven and Mother of God for whom “Easter” was named. This connection was affirmed in An Illustrated Dictionary of Classical Mythology and in Crowell’s Handbook of Classical Mythology. Therefore, considering the title’s heritage and etymology, “Bible” is a horrible designation for God’s Word.
Compounding this mistake, God did not reveal anything even remotely akin to a “New Testament.” The perpetrator of this fraud was Paul and his publicist, Marcion, a raging anti-Semite, who rejected Yahowah and the entirety of His Towrah testimony. In the early 2nd century CE, Marcion, echoing Paul’s rhetoric, became the first to promote the Torah, Prophets, and Psalms as the “Old Testament.” The reference was intended to demean it as a document which contained the will of a now-deceased deity.
In its place, Marcion, running full tilt with Paul’s vomit, promoted his New Testament, a canon comprised of Paul’s 14 epistles along with the books of Paul’s attaché, 623Luke and Acts – in which everything prescribed in the Towrah was demeaned. In the process, Marcion, building upon Paul’s malfeasance, established a division which had not previously existed, and he helped establish the notion that the Towrah was obsolete, having been replaced by the Pauline concept of the “Gospel of Grace.” Anything which didn’t support this view was either erased or ignored. It was a distorted perspective from which Christianity would never recover.
And while Marcion was ultimately labeled a heretic by the Roman Catholic Church for his Gnosticism, most everything Marcion promoted remains indelibly woven into the fabric of the Christian religion – especially his influence on the text of the Christian New Testament, which is reliant upon Pauline Doctrine. Ironically, considered a rival and, thus, a threat, Marcion was kicked out of the Church, while his influence on the text of the New Testament has remained ingrained within it.
In support of this anti-Yahowah perspective, Paul, in his letters to the Galatians and Romans, wrote of “two covenants,” and he said that the one formalized in the Torah on Mount Sinai was of the flesh and thus evil, a cruel taskmaster, that had not, could not, and would not save anyone. And while we have already considered Yahowah’s perspective on this to prove otherwise, Christians prefer the testimony of Sha’uwl | Paul to Yirmayahuw / Jeremiah.
Since there is nothing more foundational to knowing God than understanding His Covenant sufficiently to become part of it, and thus appreciating the role the Towrah plays in introducing us to Yahowah’s Family, let’s let God speak for Himself on this critical issue. For if there is but one Covenant, not two, and if its renewal and restoration are predicated upon the Towrah, we are precluded from promoting the myth that there is a “New Testament.”
624The prophecy Christians cite to justify their New Testament is found in Yirma’yah | Jeremiah 31. But rather than speak of what occurred 2,000 years ago, the prophet was addressing the fulfillment of Yowm Kipurym | the Day of Reconciliations in year 6000 Yah – or ten years from this writing in the summer of 2023.
One of the most powerful announcements ever conveyed by God begins by focusing our attention, not on a Church, but instead on the Chosen People. And yet, as the only statement within the prophets addressing a Beryth Chadash | Renewed Covenant, it is both essential and lethal to Christianity. Without it, there is no basis for a “New Testament.” With it, the foundational claims of the “New Testament” are destroyed – completely and irrevocably obliterated. And without the New Testament, there is no “Bible.”
Describing the events which will transpire upon Yahowah’s return, the prophet proclaims…
“‘Behold (hineh – look up and pay especially close attention), a time is coming (yowmym bow’ – days are approaching),’ Yahowah (Yahowah – God’s name transliterated as directed by His towrah – instructions on His hayah – existence and His role in our shalowm – reconciliation as ‘elowah – Almighty God) reveals, well in advance of it occurring (na’um – prophetically declares), ‘when I will enter into and cut with (wa karat ‘eth – when I will establish through separation a set-apart agreement on behalf of) the House of Yisra’el (Beyth Yisra’el – the Home of those who Engage and Endure with God) and with (wa ‘eth) the Family of Yahuwdah (Beyth Yahuwdah – the Household of those Beloved by Yah) a restoring and renewing (chadash – a repaired and reaffirming; from chadash – to renew and repair, to restore and reaffirm) Covenant (Beryth – Family-Oriented Relationship).’” (Yirma’yah / Yah Lifts Me Up and Raises Me / Jeremiah 31:31)
625The Covenant is being restored on behalf of the people with whom it was made. We have returned to where it all began – with ‘Abraham fathering Yitschaq, who begat Ya’aqob, who bore the name Yisra’el and conceived Yahuwdah.
There is no accommodation here for Replacement Theology, for Gentiles replacing Yahuwdym, for a Church being substituted for Yisra’el, or for a New Testament. The part of this statement which Christians, desperate to justify their New Testament, miss is that the renewal and restoration of the Beryth | Covenant isn’t with Gentiles or their Church but, instead, with Yahuwdah and Yisra’el. This promise, therefore, cannot apply to Christians or Christianity. It’s game over.
As a result, the only question worth debating in this passage is whether chadash should be translated as “new” or “renewed,” as both are etymologically acceptable. Is God going to “renew and restore, reaffirm and repair” the Covenant presented in the Towrah with Yisra’el and Yahuwdah, or is He going to scrap the Towrah’s definition of this relationship and create an entirely new agreement?
To put this question to rest, you should know that the primary meaning of chadash is “to renew, to restore, to repair, and to reaffirm.” Of the ten times the verb appears in the Towrah, Prophets, and Psalms, the KJV translates it “renew” in 1 Samuel 11:14, “renewed” in 2 Chronicles 15:8, “to repair” in 2 Chronicles 24:4, “to repair” in 2 Chronicles 24:12, “renewed” in Job 10:17, “renew” in Psalm 51:10, “renewed” in Psalm 103:5, again as “renewed” in Psalm 104:30, “repair” in Isaiah 61:4, and “renew and restore” in Lamentations 5:21. (Please be aware that these ‘verse’ numbers are not only arbitrary, they differ by publication, especially between the KJV and JPS.)
626While this rendering of the 31st verse of Yirma’yah is valid, it isn’t necessarily the conclusion you would come to if you casually looked up chadash in your favorite lexicon. Strong’s, for example, presents H2319 chadash (חָדַשׁ) as “new,” and then they claim that it was translated as “new” 48 times [in the King James Version for which their concordance was created]. But look closely. The initial Strong’s entry regarding this word reveals that it is “From H2318 chadash (חָדָשׁ),” which they define as “to renew, to make anew, and to repair.” But that is misleading. It is actually the same word. As is chodesh (חֹדֶשׁ), which is translated as “month” 254 times according to Strong’s. Therefore, the same three letters can be used to convey a verb, an adjective, and a noun – something which is quite common in Hebrew, as well as most ancient languages.
This known, in Hebrew, like most all languages, verbs rule. Because they are active, they shape the meaning of the nouns, adjectives, and adverbs which are based upon them. For example, if you are diligent in your study, you will discover that the roots of many nouns, adjectives, and adverbs are verbs. So, in this particular case, with the verbal root obvious and irrefutable, translating chadash should have been easy. The definitions “to renew, to repair, to restore, and to reaffirm” should have prevailed. Even the realization that chodesh became “month,” because of the renewal of light reflected from the moon’s surface, serves as an affirmation.
That is not to say, however, that the adjective chadash cannot be translated as “new.” It can be when the context dictates. It only means that if there are two equally viable options, as there are in Yirma’yah / Jeremiah 31:31, we should choose the form which is consistent with the verbal root. And that becomes especially important if the other option would lead to the implication of us having God contradicting Himself.
627These things known, the next line seems to suggest that there will be a new covenant, one different than the one whose terms and conditions were delineated in the Towrah. But is this even possible? Could God do such a thing without seriously contradicting other statements He has made and, in so doing, rendering Himself capricious and His Word unreliable?
“‘It will differ somewhat from (lo’ ka – it won’t be exactly like) the Covenant (ha Beryth – the Family-Oriented Relationship Agreement) which, to reveal the way to the benefits of the relationship (‘asher – that provide directions showing the steps to walk which are correct and give meaning to those who are properly led and guided), I entered into (karat – I established by setting apart when I cut) with their fathers (‘eth ‘ab hem) on the day (ba yowm – during the time) I firmly took them by the hand and, with overwhelming intent, overpowered the situation (chazaq ‘any ba yad – I showed an intense resolve and was inflexible in My influence over them, even overpowering them due to the urgent need for them to prevail) to bring them out (la yatsa’ min – to draw them out and bring them close, descending and extending Myself to serve by removing them from) of the realm of the Crucibles of Oppression (‘erets Mitsraym – the place of subjugation associated with religious coercion and political tyranny, the land of military domination and economic cruelty; from a compound of my – to question and tsar – troubling and adversarial situations).’” (Yirma’yah / Yah Lifts Me Up and Raises Me / Jeremiah 31:32)
There was an urgency then to liberate slaves who knew nothing of Yah and all too much about man’s brutality. Having no knowledge of the Towrah or its Covenant, having just then been introduced to Pesach and Matsah, the Children of Yisra’el were not yet equipped to make an informed decision. So, to bring them home, Yahowah had to overpower the situation and intervene with 628overwhelming conviction. Without having done so, He would not have been able to achieve what He knew was needed to honor the promises He had made to ‘Abraham, Yitschaq, and Ya’aqob regarding this very same Covenant.
By contrast, on this day of its renewal, Yahowah’s children are here because they know Him and because they are all Towrah-observant. They have chosen to come home by engaging in the Covenant and by attending the Miqra’ey. They did not come kicking and screaming but of their own freewill.
This time, rather than leaving Mitsraym, they have walked away from Babylon. They are no longer confounded or confused. And they are no longer estranged…
“‘Relationally, they had broken (‘asher hem parar ‘eth – they sought to nullify that relationship by thwarting its intent and by disassociating from the correct path, thereby revoking the benefits of) My Covenant (beryth ‘any – My Family-Oriented Relationship Agreement) although we were married (wa ‘anoky ba’al ba hem – even though we were to be husband and wife, even leader and follower),’ Yahowah (Yahowah) reveals through this prophet (na’um).” (Yirma’yah / Respect and Revere Yah / Jeremiah 31:32)
The Covenant is reciprocal, which is why it is called a “relationship agreement.” God has consistently honored His commitments, and He will continue to do so. This is the reason He is restoring His relationship with His People.
However, it has been a rocky road since Ya’aqob. And now, in the wake of Rabbinic Judaism, four of the five conditions of the Covenant are routinely nullified and revoked. Christians are 0 for 5. And Muslims do not even know there is one. The problem has been and continues to be ignorance through avoidance of the Towrah. Without 629the Towrah, there is no access to the Covenant. With it, Jews and Christians are in breach.
I read an article recently regarding how the three sects of Judaism treat the uncircumcised. The Haredim exclude them. The Orthodox accept them but disallow their participation in a bar mitzvah. And yet, they allow them to eat Passover, thereby positioning their advice such that it supersedes Yahowah’s regarding circumcision. As for the Reformed, they have no issue with circumcision, justifying their inclusion based on the notion that any sign will do. But what’s particularly indicting is that the more accepting branches of Judaism both acknowledged circumcision’s association with the Covenant and then claimed the Covenant was with Judaism rather than Yahowah.
As a result, the following statement still applies to Yisra’el and Yahuwdah. They alone “parar – broke” the Beryth. Christians have never been part of it.
“‘For this reason (ky), this is (zo’th – specifically) the Covenant (ha beryth – the Family-Oriented Relationship Agreement) which, to enjoy the benefits of the relationship (‘asher), I will cut (karat – I will create through separation, making and establishing) with (‘eth – on behalf of) the House of Yisra’el (Beyth Yisra’el – the Home of those who Engage and Endure with God) after that and then without hesitation (‘achar ha hem – at a much later period and in a different time, in the latter days without equivocation or delay),’ prophetically declares (na’um – announces in advance of it occurring) Yahowah (Yahowah – God’s personal name pronounced as guided by His towrah – instructions):
‘I will provide, placing (nathan – I will give and ascribe, producing, offering, and bestowing) My towrah | guidance (‘eth towrah ‘any – with My teaching, instructions, and directions) within them (ba qereb hem – inside of them, such that it is part of their inner person, part 630of their thought process, affecting their conscience, and animating their lives).
And integrated into their ability to make decisions (wa ‘al leb hem – and upon their inclinations and disposition, their character and thinking, their hearts and minds), I will write it (kathab hy’ – I will inscribe and engrave it).
I will be (wa hayah – I will exist as) their God (la hem la ‘elohym – drawing near them and approaching them as a Ram shepherding His sheep). And they shall be My Family (wa hem hayah la ‘any la ‘am – and they will always exist near Me as My People).’” (Yirma’yah / Yah Teaches and Guides / Jeremiah 31:33)
Yahuwdah is not mentioned a second time because, upon Yahowah’s return, Yisra’el will be reunited such that they are part of the collective whole. And while the restoration of Yisra’el at this time is in direct conflict with the derogatory statements made in opposition to Israel in the New Testament, that’s not the worst of Christianity’s problems.
Up to this point, Yahowah’s Towrah has been available to us but not integrated into us. We have had the option to take it or leave it, to observe it and reflect upon it, or ignore it. But now, on Yowm Kipurym in year 6000 Yah, it is being integrated into the fabric of our lives. This is great news, even for those of us who are devoted to understanding it and sharing it. Not only will our knowledge increase exponentially, but in addition, much of what Yahowah is going to share about this day will be germane to navigating through six and seven dimensions.
Further, there is an enormous difference between reading the Towrah in Hebrew, while contemplating its intent in English in a world polluted by misconceptions, versus having it incorporated into our persona. Moreover, 631we will become so fluent in Hebrew that we will be comfortable conversing with God.
While you may want the towrah integrated now rather than later, it would not be appropriate. This is a time of discovery, where we can capitalize upon what we have been given to embark on the adventure of a lifetime. Today, we have the opportunity to work with God to do something that will endure the test of time. We can encourage others to closely examine and carefully consider Yahowah’s Towrah such that they receive the Covenant’s benefits. We can contribute to the size of God’s Family while Yahowah enhances our lives.
On this day in the summer of 2023, as has been the case for 22 years, we are doing our utmost to encourage all who are interested, especially Yisra’el and Yahuwdah, to Yada Yahowah | become familiar with, come to know, and understand Yahowah. We have done so by translating Yahowah’s Towrah | Instructions while contemplating the implications of His Guidance.
Our mission will soon be obsolete. Once Yahowah’s Family has returned to the fold, and once Yahowah has written a copy of His towrah inside of us, integrating His teaching into our lives, everyone will know what we have come to realize – and more, far more than we could comprehend at this moment.
For us, it will be a time of celebration, not only because Yahowah appreciates our involvement in calling Yisra’el and Yahuwdah home, but also because our lives will be similarly enriched and enlightened on this day.
And obviously, anyone with a pulse should readily acknowledge, that Yahowah incorporating His Towrah into His people’s lives means that He did not intend for anyone to replace it in favor of a Talmud, New Testament, or Quran. Yahowah is reaffirming His commitment to His people, His Towrah, and His Covenant. And they are 632mutually inclusive. You cannot have one without the others.
Equally wonderful, the numskulls will be a thing of the past. The political and religious, the conspiratorial and militaristic, will be swept off of the planet.
“‘No longer shall anyone impart information or teach (wa lo’ lamad ‘owd) anyone within their community (‘ysh ‘eth rea’ huw’ – their companions, friends, and errant countrymen) or (wa) others of their kin (‘ysh ‘eth ‘ach huw’) by saying (la ‘amar – approaching to declare), “Choose of your own accord to know Yahowah (yada’ Yahowah – decide to recognize and acknowledge Yah, and show desire to become familiar with and understand Yahowah)!” because (ky – truthfully and by contrast, at this time) everyone will know Me (kol hem yada’ eth ‘any – all of them, without exception, will actually be aware of and genuinely acknowledge Me), from the youngest (la min qatan hem) and up to the enduring witness of the oldest (wa ‘ad gadowl hem),’ prophetically reveals (na’um) Yahowah (Yahowah).” (Yirma’yah / Yah Lifts Me Up and Raises Me / Jeremiah 31:34)
Many of the fortunate souls experiencing this marvelous moment in time will be spiritual infants, having just recently responded to Yahowah’s call to return and be restored. And yet, with Yahowah’s towrah | guidance scribed within them, they will recognize and acknowledge their Father – which is more than can be said for the Haredim.
As we contemplate the sweeping panorama presented in this passage, and how it forever alters the landscape, let’s reconsider some of the brushstrokes by which it was painted. This will be our most in-depth evaluation of God’s Word thus far and will serve as a working introduction to Yada Yahowah.
633By introducing three references to a “beyth – household, family, and home” in conjunction with four iterations of “beryth – family-oriented covenant relationship,” God is reinforcing the fact that one is based upon the other, making the Covenant our home as part of Yahowah’s Family.
Beyth was written . This describes the Family and Home of those who are lifted up and protected by the hand of God and who bear His signature. With Beryth, we find the addition of an observant and thoughtful individual, to render: . Therefore, the transition from a Family member to a Covenant member comes by way of closely examining and carefully considering the Towrah.
Yisra’el was included twice and Yahuwdah once, affirming that they comprise God’s “‘am – people and family.” This conclusion is fortified by the realization that Yisra’el describes “Individuals who Engage and Endure with God” while Yahuwdah depicts “the Beloved of Yah who are Related to Yah.”
Yisra’el was scribed . It reveals that the hand and word of God provide the observant individual with the realization that God wants us to perceive Him as a Ram among the sheep and as our Shepherd.
Yahuwdah was drawn as . Here we find the abbreviated form of Yahowah’s name followed by the doorway to His Covenant Home through which an observant individual walks .
With these four words, a noun, a title, and two names, Yahowah has defined the nature of the relationship He wants to establish with us. Yahowah is our Father. The Set-Apart Spirit is our Mother. And we are God’s children. Together, we are “‘am – family.”
Everything important to Yahowah is separated and thus set apart. This is why the Covenant was “karat – cut 634through the process of separation.” To be included, an individual must first separate themselves from the world of religion and politics, conspiracy and patriotism.
This passage is a “na’um – prophetic pronouncement.” It serves as a promise of things to come. Indeed, it will be fulfilled in concert with Yahowah’s and Dowd’s return for their Family during Yowm Kipurym in year 6000 Yah – a decade from this writing.
And that is why this prophecy begins “yowmym bow’ – a day is coming.” But more than this, since bow’ also means “to be included, to enter, and to return,” this is a time to return to Yahowah, enter His home, and be included in His Family.
We have previously scrutinized chadash, so suffice it to say for now, it speaks of “restoring and renewing, reestablishing and reaffirming,” even “repairing” the Beryth | Covenant relationship. That which had been “parar – broken,” its purpose “thwarted” and intent “nullified,” would be mended and reconciled.
‘Achar conveys two relevant and related concepts: “after, later, and last,” as well as “without hesitation, equivocation, or delay.” This promise will be upheld during the last days when God will return and restoration will transpire at the speed of light.
Nathan means “give.” It speaks of “bestowing a gift” which, in this case, is the gift of the Towrah. From God’s perspective, His Guidance and Direction is a present, and therefore, it is not an obligation.
In the section of Introduction to God devoted to the Towrah, we will learn that “ha Towrah – the Torah” is God’s: “tow (Strong’s H8420) – signed, written, and enduring, towrah (Strong’s H8452) – way of treating people, tuwr (Strong’s H8446) – giving us the means to explore, to seek, to find, and to choose, yarah (Strong’s 635H3384) – the source from which instruction, teaching, guidance, and direction flow, which tuwb (Strong’s H8421) – provides answers which facilitate our restoration and return, even our response and reply to that which is towb (Strong’s H2895) – good, pleasing, joyful, beneficial, healing, and right, and that which causes us to become acceptable, tahowr (Strong’s H2892) and tohorah (Strong’s H2893) – purifying and cleansing us, towr (Strong’s H8447) – so as to provide an opportunity to change our thinking, attitude, and direction.” As such, there is no more important document.
Qereb (קֶרֶב) is a noun which depicts the “inward nature of an individual.” As such, it speaks to our “attitudes and aptitudes, or thoughts and emotions,” which is where Yahowah’s Towrah will be placed. Like most nouns, qereb’s meaning is derived from its verbal form, qarab (קָרַב), which is pointed differently, but spelled identically. Qarab means “to approach and to come near, to draw nigh and to enter the presence” of someone or something. Qarab is the operative verb in Yahowah’s presentation of the “Mow’ed Miqra’ – Invitations within the Eternal Witness to be Called Out and Meet” on Yowm Kipurym | the Day of Reconciliations, whereby we are invited to “qarab – come near and approach, coming into the presence of” our Spiritual Mother. This connection provides an essential clue when it comes to understanding the sweeping panorama painted in this prophetic passage.
Leb, which is commonly rendered as “heart,” does not necessarily convey the same ideas in Hebrew as its counterpart does in English. In Hebrew, the leb was the seat of judgment, not emotions. By placing His Towrah within or leb, Yahowah’s Directions will serve to Guide our judgment as they are integrated into our decision-making process.
By way of commonality with English, it would remain true that, by saying that someone has a good heart, we are 636inferring that they are of good character. When we say that our heart belongs to someone, we are indicating that we love them. When we speak of the heart of a matter, we are describing its very essence. By saying that in our heart we feel a certain way, it is to infer that we are comfortable with our decision.
We would be wise to make a really big deal over kathab – the realization that Yahowah will be “writing” His towrah | guidance inside of us. As spiritual beings, the letters which comprise His instructions may be as germane to our nature as the language of DNA is to our mortal makeup. By putting His teaching in writing, it will remain enduring and accessible, unchanging and permanent – as is His Towrah today.
The end of this passage deploys parallel poetry to explain the reason God is going to restore and renew His relationship with Yisra’el by placing His Towrah inside of His people and writing it upon their hearts. Stripping these words to their core, God wrote: “hayah la hem la ‘elohym and then hem hayah la ‘any la ‘am.” In English, this reads: “I will be (hayah) approaching as their God (‘elohym hem), and (wa) they (hem), themselves, will be (hayah) able to approach Me as (la ‘any) family (la ‘am).”
With the verb tenses more fully developed, God revealed: “I will actually be approaching at that moment in time” because hayah was written in the qal stem and perfect conjugation. The qal addresses that which is actual and genuine and should be interpreted literally. The perfect depicts something which has or will occur over a finite period of time.
In the second instance, Yahowah affirmed “And they will genuinely and always be My family.” Once again, the qal relational stem affirms the genuineness of this promise. But this time, the imperfect conjugation reveals 637that our time in Yah’s home will be continuous and, thus, everlasting.
Building a Family, engaging with His children and helping us grow, is the sole reason our Heavenly Father created the universe. His Family brings Him pleasure and causes Him to grow.
So now that we understand the meaning of these words, what do all of these words convey? To begin, the Covenant Relationship and Yahowah’s Towrah | Teachings are inseparable, serving as an integrated whole. Without the Towrah, the Covenant is unknown, and its terms and conditions would remain unknowable, making it impossible for anyone to participate in this relationship. But, and this is the biggest “but” in the universe, it currently remains possible for us to separate ourselves from the Towrah and, therefore, from its Covenant. In fact, God structured it this way by design.
We were created with freewill, which is an opportunity to voluntarily move in the direction of our choosing: to God or away from Him, to observe or ignore His Towrah, to accept or reject His Covenant, to revere or fear our Heavenly Father, to love or show antipathy toward Yahowah. And this is why we find that the first two of seven men listed, who along with Moseh received the Torah on Mount Choreb, bore names directly associated with freewill: ‘Aharown – enlightened freewill, from ‘aw – to desire, ‘ow – to choose and to prefer, and ‘owr – light and enlightenment, and Nadab – one who willingly, freely, and of his own volition, chooses, from nadah.
Since thoughtless volition is nothing more than an exercise in random chance, we were also given a “neshamah – conscience.” It enables us to rationally, logically, thoughtfully, morally, and judgmentally evaluate the evidence God has provided in His Towrah, thereby facilitating wise decisions.
638And while this has been the state of affairs throughout millennia, it is about to change. A time is coming when everybody will be Towrah-observant, engaged in the Covenant, and reconciled with Yah. Therefore, the only thing which differentiates the existing Covenant relationship from its reaffirmation and restoration is the inability to separate oneself from the terms and conditions of the relationship as they are delineated by Yahowah.
Our mortal existence affords us the opportunity to choose God based on His terms and conditions or reject Him and them. Our immortal existence is predicated upon having made the choice to accept the Covenant in accordance with the Towrah. But there is a day on our horizon during which the last person will make their final choice – Yowm Kipurym at the conclusion of the Time of Ya’aqob’s Troubles.
God could have avoided religious competition long ago, and mankind’s woes would have been nonexistent. But this could not have occurred without a consequence so severe, it would have negated our very existence.
The reason Yahowah hasn’t yet placed His Towrah inside of us, or written His instructions on our hearts, is because freewill is sacrosanct. Today, everyone has the ability to choose to know, to love, and to trust God, to ignore God, to reject Him, or to replace Him with a divinity of man’s making. If the Towrah had been mandated, had it been unrivaled, had it been incorporated into our personalities, there would have been no possible way for any religious alternative to have emerged. And without options, there would have been no choice. Without choice, loving relationships cannot exist and families are meaningless. Therefore, while the Family-Oriented Covenant Relationship and Yahowah’s Towrah Teachings have been inseparable, it remains possible for us to separate ourselves from both.
639And yet this option, which is the choice to reject Yahowah’s instructions and to disassociate from Him, has to end for eternal life with God to begin. So once all who will choose to know and respect Yahowah have chosen to do so, once all who remain alive on this planet have decided to be part of Yahowah’s Family, there is no need for the bane or pain of religion. And yet, even once everyone has been adopted by Him, even when we have all become eternal and are empowered and enriched by our Heavenly Father, then, more than ever, we will still need His Guidance. The universe becomes ours, as does all of God’s power and authority. So, it will be especially important that we understand how to exercise these gifts and wield our power. By integrating His guidance into the fabric of our lives, we will be equipped with the knowledge required to exercise our newfound freedom appropriately. This explains how we will retain freewill throughout eternity and yet keep from doing something foolish.
Collectively, this prophecy affirms what will occur upon Yahowah’s return with Dowd during Yowm Kipurym | the Day of Reconciliations. It illustrates how Father and Son will fulfill their promise to reconcile their relationship with Yisra’el and with Yahuwdah. And it tells us when the Covenant will be renewed because that is the only day in all of human history in which this transformation, this restoration of the relationship, can occur without conflicting with God’s previous testimony.
This passage also affirms the role of the Towrah in our salvation because the renewal of the Covenant Relationship is predicated upon the integration of the Towrah. Further, Yahowah’s Towrah | Instructions will continue to guide us during the Millennial Shabat and beyond into eternity. It even explains that the purpose of the Covenant is to establish God’s Family so that we can live with our Heavenly Father as His children.
640And yet, with all of these affirmations, it is astonishing that Christians routinely mistranslate this passage, truncate it, and remove it from its context, to justify Paul’s proclamation of a “new covenant,” one based upon faith, one unrelated to the Towrah or its God. I dare say, the Christian misinterpretation of this passage ranks among the most debilitating crimes ever perpetrated in the name of religion.
According to Father and Son, there is but one way to extend our mortal existence. This path commences in the heart of the Towrah, with the Invitation to be Called Out and Meet on Passover. It is the narrow and specific doorway, where the consequence of sin, which is death, is remedied by Dowd in year 4000 Yah when he lovingly served as the Pesach ‘Ayil.
The next step to life in God’s presence is UnYeasted Bread, the following day. By fulfilling it, Dowd redeemed us from our guilt. His soul carried it all into She’owl where it can no longer be seen. The Miqra’ of Matsah thereby serves as the threshold to Heaven, the Welcome Mat, which cleanses us of religious and political muck before we enter God’s home.
This leads to Firstborn Children. On this day, nearly 2,000 years ago, Yahowah’s Firstborn celebrated Bikuwrym after his nepesh | soul was released from She’owl | Hell. As a result, those who rely on Yah’s provisions and Dowd’s sacrifice are admitted into the Covenant Family, becoming sons and daughters of God. Reborn spiritually, immortal, and perfected, we can now rise up to Heaven.
641Seven sevens thereafter on Shabuw’ah we are enriched, empowered, and enlightened by our Heavenly Father. This prepares us to observe Taruw’ah as Yahowah’s and Dowd’s troubadours, heralding their message to their people.
The final rendezvous with God, the last opportunity for reconciliation will occur when Father and Son return on Yowm Kipurym in year 6000 Yah – sunset in Jerusalem, 6:22 PM, Sunday evening the 2nd of October 2033. Over the next five days, the Earth will be restored to the conditions experienced in the Garden of ‘Eden so that we can Sukah | Camp Out together forevermore.
Our redemption occurs during these days, beginning with the fulfillment of the Mow’ed Miqra’ey of Pesach, Matsah leading to Bikuwrym and Shabuw’ah. However, by severing the essential connection between them, Judaism (with its Oral Law) and Christianity (by way of its aversion to the Torah) have doomed the souls of every man and woman who has placed his or her faith in these counterfeit religious institutions.
This presentation is found in the heart of Yahowah’s Towrah | Teaching, in a book named Qara’ | Called Out, which was subsequently modified by the religious into “Leviticus.”
“And (wa) Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed by His towrah – teaching regarding His hayah – existence) spoke these words (dabar – communicated these statements (piel imperfect – Moseh was inspired by these words, putting them into action with ongoing implications)) to (‘el – as Almighty God) Moseh (Mosheh – commonly transliterated Moses; from mashah – one who draws out), in order to promise and say (la ‘amar – to draw near, answer, and declare), (Qara’ / Called Out 23:1)
642‘Under the auspices of freewill, convey the Word (dabar – choose to share this empowering message (piel imperative – it was Moseh’s choice to communicate these words which he realized would transform those listening to him)) of God on behalf of (‘el) the Children (beny – the sons) of Yisra’el (Yisra’el – commonly transliterated Israel; from ‘ysh sarah ‘el – Individuals who Engage and Endure with God) and say to them (wa ‘amar ‘el hem – communicate to them at this time (qal perfect – these instructions pertain to a relationship which is genuine and should be literally interpreted, addressing actual events which are whole and complete in time, lacking nothing)): The Mow’edym | Eternal and Restoring Witnesses to the Appointed Meeting Times (Mow’ed – the scheduled appointments to gather together, these specific festival feasts at a designated time and place which focus on our appearance, betrothal, and celebration based upon the agreement) of Yahowah (Yahowah – the proper pronunciation of YaHoWaH as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration) are to show the way to the benefits of the relationship (‘asher – which lead to the proper path to get the most out of life).
You are continually and genuinely invited to attend (qara’ – you are being summoned to be welcomed and meet, called out to read and recite, and designated to make known and proclaim (qal imperfect – actually and continually)) them as (‘eth hem) Set-Apart (qodesh – separating and dedicating, preparing and purifying, cleansing and uncorrupting) Miqra’ey | Invitations to be Called Out and to Meet (Miqra’ey – summons for the people to gather together for a specified purpose including reading and reciting, being welcomed, becoming known; from my – to ponder the who, what, why, when, where, and how of qara’ – being invited and summoned to be called out, to become welcomed and proclaim, to read and recite).
643These are (‘eleh hem) My Mow’edym | Eternal Witnesses to the Appointed Meeting Times (Mow’ed ‘any – My scheduled appointments to gather together and be restored, My specific festival feasts at a designated time and place which focus on our appearance together, your betrothal to Me, and our celebration based upon My agreement).’” (Qara’ / Called Out 23:2)
This introduction of the Mow’ed Miqra’ey begins with Yahowah’s name. God announced that these are His Invitations to be Called Out and Meet. The seven scheduled appointments are not Jewish Feasts. They are not religious holidays. They are neither insignificant nor subject to exchange.
The fact that this presentation of Yahowah’s Mow’ed Miqra’ey was communicated through Moseh and is found in the Towrah means that they are neither rabbinic nor Talmudic. Jewish religious tampering is of no avail. Ignore the rabbinic interpretations of these annual meetings and listen exclusively to Yahowah.
Dabar is the spoken and written communication of the word of God. ‘Amar is God speaking to us through Moseh. Both were repeated twice in Yahowah’s opening statement on His Mow’ed Miqra’ey. As such, we have all of this on Yahowah’s authority.
This message was directed toward the Children of Yisra’el immediately after Yahowah had freed His People from the crucibles of religious and political persecution. Having left the controlling and corrupting influence of man, these Yisra’elites were being equipped to come home. If you want to join them, you may want to listen to what Yahowah is offering and asking in return.
The Beryth | Covenant was made manifest for all to enjoy through ‘Abraham and Sarah, Moseh and Dowd, and it is enabled through the Mow’ed Miqra’ey. They provide the lone conduit to travel from man’s world to God’s home.
644This God-given opportunity to meet our Maker is subject to freewill, something Yahowah made clear to Moseh by scribing His request in the imperative mood. And speaking of our participation, we come as Yisra’el | Individuals who Engage and Endure with God or not at all. These Invitations were not presented to gowym or Christians, the political or conspiratorial.
While God will acknowledge that non-Yisra’elites may attend the Miqra’ey under certain conditions, this is only permitted when Gowym follow the example set by these Yisra’elites and walk away from governments, religions, and cultures and then align their interests with God’s People. These requirements eliminate the 2.4 billion Christians, 1.9 billion Muslims, 1.2 billion Hindus, and 0.5 billion Buddhists along with the 0.8 billion who observe Ethnic & Cultural religions, totaling 6.8 of the world’s 8.0 billion people. The path from man’s religious and political realms to Yahowah’s home is uncluttered and uncrowded.
Also eliminated from any possibility of salvation are the 20% of the non-religious because they are anti-Semitic. This is in addition to the 70% who are overtly political, including the conspiratorial right, as well as liberals who prefer larger governments, socialists, and communists, especially progressives, among the 1.2 billion agnostics and atheists. Counted among the excluded and estranged are the 1.3 million Ultra-Orthodox Haredi Jews. Their religion makes them inadmissible. The profane remain common.
While it is possible for a finite number of individuals on the fringe of the 6.8 billion religious and 1.2 billion secularists to eschew their faith, their politics, their cultures, and their conspiracies, it would be Pollyannaish to expect more than 1% to do so, and even then, they would be halfway home. Therefore, the target audience for Yahowah’s message – which includes the lone means to enter Heaven and engage in a relationship with God – is 645relatively small: just 80 million in a world of 8 billion. Of these individuals, we may catch the ear of 800,000 and convince 8,000 to trust and rely upon Yah. The number of Gowym entering Heaven will be thousands among billions or one in a million.
We should expect that there will be a much higher percentage of Yisra’elites re-engaging in the Covenant. Of the 15 million who acknowledge their “Jewish” ethnicity, less than a third are sufficiently ensnared by religion and a third by politics to preclude an association with God. Therefore, one-third of Yahuwdym should be open to the possibility of reconciliation with Yahowah. Of these 5 million Yisra’elites, a remnant will come to prefer God’s message to that of the rabbis and politicians. The informed and rational among them will choose to attend the Miqra’ey and accept the conditions of the Beryth. As a result, thousands of Yisra’elite souls will walk out of the darkness into the Light.
Qara’ was scribed in the imperfect conjugation, encouraging us to do these things so often that they become ingrained within our nature. It even promises that unfolding benefits and ongoing results throughout time await those who capitalize upon this opportunity.
Considering the merit, let’s examine the Ancient-Hebrew characters Yahowah used to convey the meaning of Miqra’: . Turning to the language the Towrah was scribed, we discover that Mem became the basis of the Hebrew word for “water.” Drawn as waves upon the sea , this character conveyed the symbolism associated with water being the source of life and the means to cleansing. As such, the is metaphorical of our Spiritual Mother, the Ruwach Qodesh | Set-Apart Spirit.
The second letter in Miqra’ is a Qoph. It was conveyed by way of placing the sun on the horizon . It spoke of 646increased enlightenment and of an extension of time, of waiting expectantly for the hope of a new day.
As we now know, the Rosh was scribed to depict the head of an observant and thoughtful person using their eyes, ears, and mind: . It communicated the ideas of first, best, and foremost, in addition to leadership, new beginnings, and rebirth.
In its singular form, the final letter used to designate the title of Yahowah’s Miqra’ | Invitation to be Called Out and Meet is the first character in the Hebrew alphabet: Aleph. It was drawn in the form of a ram’s head to convey strength, power, might, leadership, protection, and authority . So, we shouldn’t be surprised that ‘el | is the Hebrew word for “Almighty God” and ‘ab | presents Yahowah as our Father.
In the plural form, Miqra’ becomes Miqra’ey, which is as the title was deployed in this context. When all seven Invitations to be Called Out and Meet are included, we discover that the Yowd, pictographically represented by an arm and hand of Yahowah | is included. It conveyed God’s ability and willingness to engage and do whatever was required to reach out to us and lift us up.
Therefore, the title Yahowah selected to describe His seven Miqra’ey pictorially communicated that these days are associated with the source of life and that they are purifying and cleansing. They are also enlightening, as they provide the expectation that our days of the observant and thoughtful who listen to God will be prolonged when we grasp hold of Yah’s hand: . The Miqra’ey come first, before anything else. They represent the best of days, new beginnings, an opportunity to listen to our Father and His Son and walk hand in hand. During these days, Yahowah and His Mashyach engaged to save us, lifting us up into their presence.
647Yahowah has a vibrant and rich palette of words, titles, and names that He has chosen to deploy to communicate with us. The very least we should do is use them.
