93An Introduction to God
Mitswah
…Instructions
3
Choq | Prescriptions
Speaking with You…
Moseh reiterated the message Yahowah had spoken to the Children of Yisra’el at the base of Mount Choreb. The more they heard it, the more of it they would retain and understand.
Much of which God had etched upon the stone Tablets, the great liberator and prophet reiterated, revealing how these principles for living would lead to a long and fulfilling life. And because he wrote down every word of what he and Yahowah had said, memorializing them in writing for all time, it is as if we were there.
As we ponder the implications of Moseh’s introduction to, and Yahowah’s commentary on, the Ten Statements – Part Two – remember where we are in place and time. Yahowah, working with the man of His choosing, an old codger no one else would have chosen, had just freed His people from the worst forms of human oppression: religious, political, military, and economic. This man was not a great orator. He was not a paradigm of virtue. He was not tolerant or accepting, soft-spoken or accommodating. He was not even willing – not initially.
Nonetheless, Moseh had some unique and enormously important qualifications for this job. He was the only person who not only knew the mindset of Mitsraym’s leadership, their beliefs and vulnerabilities, their religious and political doctrines, social and economic edicts, military 94and patriotic propensities, but had also walked away from them.
Therefore, God did not need to waste His time, or, more importantly, suffer the irritation of teaching Moseh the many reasons He despised such things. And Moseh was both direct and brilliant, never mincing words and never bereft of understanding. He was a quick study, always able to make the kind of connections which lead to understanding. And he was both an inquiring student and an effective teacher. He was also a shepherd.
These insights are important because we tend to project characteristics upon historical personages such that the resulting caricature suits our ideals, not God’s. Such is the case with casting Charlton Heston in the role of Moses. It is why the Christian “Jesus” bears no resemblance to Dowd. In most people’s perceptions, Dowd is the uncircumcised and feminized porcelain white Romanesque figure Michelangelo carved for the amusement of his Church, not the passionate and intellectual lyricist with flaming red hair and gruff personality who wrote the Psalms or the resolute warrior who defended his people.
It is vastly superior for us to not only deal with reality, and go where the words lead, but to seek to appreciate why Yahowah chose the men and women He did. What is it about each one of them that made these guys the right choice for each particular mission, from safe passage to relationship, from liberation to lyrics, and from prophetic pronouncements to future fulfillments? When we come to appreciate such things, we can not only better understand the nature of the relationship Yahowah is desirous of achieving with us, but we can also seek to develop some of the same attributes that attracted God to these men. We can even come to better appreciate who He has chosen to work with to lead His people out of harm’s way in the troubled days which lie before us.
95Also relevant to this moment in time and to the one we are approaching, there is a reason that God began His soliloquy by drawing our attention to what He had just accomplished – liberating His family from the crucibles of human oppression – and why He would return to this subject in connection with this presentation on the purpose of the Shabat. The world has now come full circle and as we approach the thousand-year celebration of the Shabat of Sukah, with the Time of Ya’aqob’s Troubles menacingly lurking on our horizon, it is time for another exodus. Are you ready?
Yahowah has arranged for His favorite liberator and shepherd, the most articulate and brilliant man who has ever lived, His beloved Son and anointed Messiah, the King of Yisra’el, to accompany Him upon His impending return and then guide His people thereafter. And to the surprise of many, that man’s name is Dowd | David, not “Jesus.” But in the meantime, there is much work to be done. So, we are going to do more than just translate and contemplate the reprisal of the Ten Statements as God’s words are found here in Dabarym / Deuteronomy 5, we are going to expose the rationale behind them…
“Moseh (wa Moseh – the One who Draws Out) invited (qara’ ‘el – summoned and welcomed, meeting with and calling out to for the purpose of reading and reciting to (qal imperfect – establishing a genuine relationship with ongoing implications)) all of (kol) Yisra’el (Yisra’el – Individuals who Engage and Endure with God), and he said to them (wa ‘amar ‘el hem – he spoke on behalf of God to them), ‘Choose to listen (shama’ – opt to hear) this day (ha yowm – at this time [from 4QDeut]), Yisra’el (Yisra’el), to the clearly communicated prescriptions which have been engraved (‘eth ha choq – to the thoughts which are inscribed offering an allotment and share, to that which is carved in stone to cut us into the relationship) along with the means to 96exercise good judgment and resolve disputes (wa ha mishpat – as well as to the way to question the who, what, where, why, and how of justice and being judicial so as to be vindicated; from ma – to question and shaphat – to judge and decide), which, to show the correct and beneficial way (‘asher – which to reveal the correct path to walk to get the most out of life and this relationship), I am communicating (‘any dabar – I am conveying using written and spoken words (qal participle)) in your hearing (ba ‘ozen ‘atah – for your ears) this day (ha yowm).
You should choose of your own volition to learn about them (wa lamed ‘eth hem – you should want to gather in this information and respond appropriately, instructing others what you have been taught regarding them (qal perfect consecutive)), closely examining and carefully considering them (wa shamar la hem – observing them under the auspices of freewill, becoming aware of, contemplating, and then celebrating them (qal perfect consecutive)) so as to act upon them (la ‘asah hem – such that you engage and approach with them (qal infinitive construct)).’” (Dabarym / Words / Deuteronomy 5:1)
If only Yahuwdah and Yisra’el had done and now would do as Moseh encouraged: listen and learn, observe and act. What a wonderful world it would be!
Focus upon what matters most: Yahowah’s clearly communicated prescriptions for living and God’s means to exercise good judgment and resolve disputes. Listen and learn, observe and act, and everything else will fall into place.
If I could work miracles, I’d stop every reader right here, and ask them to read, and then reread Dabarym 5:1 seven times, maybe even seven times seven, each time pausing to reflect on the merit of this approach when it comes to the Word of God: read and recite, listen and learn, 97closely examine and carefully consider, and then act and engage.
Way back 3,448 years ago, Moseh did as I am striving to do for you, which is to provide commentary along with an amplified presentation of the Word of God – this because Yahowah’s introduction to the Ten Statements was considerably briefer: “Then (wa), God (‘elohym) conveyed (dabar) all of (kol) these statements using words (ha dabarym), in our presence (‘eth), providing perspective (ha ‘eleh), by saying (‘amar):...” (Shemowth / Exodus 20:1)
Moseh’s presentation was enriched by including choq | inscribed prescriptions for living and mishpat | the means to execute good judgment. In his introduction, he encouraged us to lamed | learn by being shamar | observant. By doing so, we are prepared to ‘asah | engage in the relationship Yahowah intended by ‘asah | acting upon these Instructions.
The greatest of the prophets and cherished liberator realized something exceptionally profound…
“Yahowah (Yahowah – as directed in His towrah – teaching regarding His hayah – existence), our God (‘elohym ‘anachnuw), has cut (karat – has made and established, creating through separating, operating using a sharp blade (qal perfect)) a Covenant (beryth – a family-oriented relationship, a mutually beneficial and binding contract) with us (‘im ‘anachnuw) in Choreb (ba Choreb – in the desolation of the desert along a knife-shaped section of stone [where the Towrah was revealed]).” (Dabarym 5:2)
Yahowah, His Towrah | Teaching and His Beryth | Covenant are inseparable, as God leads us through His words to His Family. And while there is but one God, one Towrah, and one Covenant, Yahowah’s Teaching and His Family have evolved to suit the needs of His Children. Our 98Heavenly Father’s instructions to, and His relationships with, ‘Adam and Chawah, Noach and his family, ‘Abraham and Sarah, Yitschaq and Ya’aqob were conveyed and developed orally as He met with and spoke to these seven individuals. But over the centuries, Yisra’el grew, with over a million souls gathered before God at this time.
That is far too many for consistent and effective personalized one-on-one guidance, especially with mankind’s propensity to interpret conversations differently, which would lead to unnecessary contention. Therefore, God appropriately memorialized His Towrah | Teaching, confirming it in writing, and therein He reaffirmed His Covenant by sharing how it had developed.
It took me a decade or more to come to this same realization – that the Ten Statements are instrumental to the Covenant. Yahowah, in sharing them, reinforced the instructive conditions of the Beryth.
Since Yahowah communicated one-on-one with Yisra’el’s forefathers, and did so verbally, this was a remarkably different experience.
“Yahowah (Yahowah – written as directed by His towrah – teaching) cut (karat – made and established through separation (qal perfect)) this Covenant (‘eth ha beryth ha zo’th – this specific relationship agreement, particular family-oriented compact, mutually beneficial and binding contract, and marriage vow) for us (‘eth ‘anachnuw – surely because), not with our fathers (lo’ ‘eth ‘aby ‘anachnuw – before this time, it could not have been this way in the company of our forefathers), but for those of us here today (‘anachnuw’ ‘el leh poh yowm – for those of us in this place at this time) – indeed for all of us who are alive at this time (ky kol ‘anachnuw chay – for all of those living among us [from 4QDeut]).” (Dabarym 5:3)
99This would not be the last time Yahowah’s Towrah and Covenant would grow and evolve. God’s relationships with ‘Adam and Noach foreshadowed the Covenant which was later established with ‘Abraham and Sarah. It was passed on through Yitschaq and Ya’aqob. And now His Guidance has been codified in the Towrah, with Moseh having done so before the Children of Yisra’el on this day.
Nothing has changed since that time. However, in Year 6000 Yah, God has promised to renew His Beryth | Covenant by writing His towrah | guidance inside of us so that, as a spiritual family, we are equipped to grow and prosper through dimensions and time. As such, over the long march of history, the Towrah and Covenant have been and shall be expressed in three different, yet consistent, ways.
This must have been an extraordinary experience…
“Appearing before us and in our very presence, face to face (paneh ba paneh – His personal existence and identity turned and directed toward us), Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence) spoke (dabar – communicated using words, conversing (piel perfect)) with you (‘im ‘atem – in your company, engaged in a relationship with you) at the mountain (ba ha har – within the ridgeline) out of the midst (min tawek – from the center and through the middle) of the fire (ha ‘esh – of the flames).” (Dabarym 5:4)
Moseh is setting the scene, bringing us into the picture, and sharing this magnificent moment with us. It is almost as if we can feel the warmth of God’s fiery light caressing our faces.
There is part of me that would have loved to have been a witness, to see Yah’s light, to hear God’s voice, to experience His presence. And yet, because of what He provided this day, we are far better equipped to know God 100than any of those who experienced this magnificent spectacle, save Moseh. We can do as we are doing, closely examining and carefully considering every word God and His prophet memorialized on our behalf, examining each nuance as if assessing the prismatic facets of the Hope Diamond.
“And (wa – but as for [from 4QDeut]) I was present, standing (‘anoky ‘amad – I stood, present and accounted for, appointed and sustained, enduring (qal participle)), discerning insights while making the connections necessary to better appreciate (bayn – receiving the revelation while discerning its meaning so as to respond properly to, or in between) Yahowah (Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence) for you, such that you would understand (wa bayn ‘atem – and also so that you would more fully comprehend by making the appropriate connections, thereby replying appropriately to) Him in this moment and throughout time (ba ha ‘eth ha huw’ – Him now and after the passing of time, even in the right moment in time) by conspicuously providing this information to you in a straightforward manner, declaring and expounding upon (la nagad la ‘atah – announcing and making publicly known right in front of you, reporting in plain sight to you (hifil infinitive construct)) the words (ha dabarym – the statements and accounts [plural in 1QDeut]) of Yahowah ( – the pronunciation of YaHoWaH), your God (‘elohym ‘atah – our Almighty [from 1QDeut]).” (Dabarym 5:5)
This, too, is argumentative and enlightening. Moseh is revealing that the Towrah and these Words inspire bayn | insights which lead to understanding. By bayn | making the proper connections, we can better appreciate and comprehend Yahowah. He is nagad | conspicuously providing the information we need, expounding upon the Word of God, so that we are prepared to respond.
101When it comes to Yahowah and His testimony we all have a choice. We can stand with Him, present and accounted for, or we can reject Him and cling to the words of men like Paul, Akiba, and Muhammad, instead. We can do as the rabbis and the Roman Catholic Church have done and render bayn as “between,” thereby inferring that ordinary men and women like you and me cannot approach God on our own and, therefore, need someone to intervene for us. Or we can expound upon the primary meaning of bayn, which is to understand, and then espouse its virtues. It’s now your choice because I’ve made mine.
In this regard, so long as we are comfortable approaching Yahowah and are willing to examine and consider His testimony for ourselves, there is nothing wrong with listening to and benefiting from someone like Moseh, learning from a man who devoted much of his life to accurately quoting and then insightfully commenting upon Yahowah’s instructions. It is the very reason that Yahowah chose to communicate through men like him. It is the express reason Dabarym, which is Moseh’s recital and commentary on the Towrah, was added to the Towrah, becoming its fifth book.
Yahowah spoke to all who would listen to Him. His words are available for everyone to study. Throughout His Towrah and Prophets God addresses us in first person. And yet, we do not have to approach His testimony alone – translating it ourselves – or do the research to bayn | understand everything independently. Yahowah did not work alone, nor should we. Moseh | Moses served as a guide, illuminating the way to form a relationship with Yahowah. So did Dowd | David throughout the Mizmowr wa Mashal | Psalms and Proverbs. We are Family.
While the last time Yahowah spoke to us publicly through one of His prophets was 2,450 years ago, He has not forgotten His people nor His promise to them. He still wants to communicate with them, to guide and teach them. 102It is not that He has anything additional to say, it is just that He wants His people to listen to what He has already revealed. That is one of many reasons I have devoted the time to study on your behalf, to assist you, translating His words into the lingua franca of our time, all while sharing insights I have been shown by closely examining and carefully considering what God revealed through prophets like Moseh and Dowd, Yasha’yah and Yirma’yah.
Frankly, I do not understand why anyone in their right mind would be afraid of Yahowah. But evidently, the Children of Yisra’el were uncomfortable in His presence…
“And yet (ky – but by contrast, indeed), you, rather than respect and revere the profound and awesome appearance of the fire, at the moment, you may be frightened by the presence of the flames (yare’ min paneh ha ‘esh – you may be nervous and anxious, a bit timid to face the glowing light and energy (qal perfect)).
And so (wa), you have not ascended (‘alah – you have not climbed or gone up (qal perfect)) into the mountain (ba ha har) for the declaration (la ‘amar – toward the statement, and for Him to say (qal infinitive)):…” (Dabarym 5:5)
While I do not concur, I suspect most people find God not to their liking. If this were not true, why else would men and women conceive and worship so many fakes? The fact is, God shares little in common with most people because He is not religious or political, patriotic or conspiratorial, flexible or tolerant, soft-spoken or accommodating.
They feared what they should have revered. It precluded them from ascending into the very presence of Yah.
103That known, based upon all we have learned, it is clearly wonderful next to the fire, warm and inviting. Come, sit next to our Heavenly Father, and listen…
“‘I am (‘anky) Yahowah ( – YaHoWaH; from y-hayah – I was, I am, and I will always be), your God (‘elohym ‘atah – your shepherd, a ram among the sheep, and the doorway to an expansive and abundant life for those who are engaged, standing up, reaching up, and looking up (suffixed in the second-person singular making this introduction personal)), who relationally and beneficially (‘asher – who to show the correct and narrow path to get the most out of life) brought you out and delivered you (yatsa’ ‘atah – descended to serve you individually in this moment in time, extending Myself to guide you (singular, and thus personally), doing everything which is required to lead and withdraw you, such that you would respond to Me, becoming more like Me in the process, disseminating the information you need publicly and openly so as to direct you individually (hifil perfect – at a moment in time God engaged with us in such a way that we were empowered to come out)) away from the realm (min ‘erets – out of the land, region, territory, nation, and country) of the Crucibles of Religious and Political Oppression (Mitsraym – of the cauldrons of governmental, military, economic, and conspiratorial coercion and cruelty, where the people were confined, restricted, and persecuted; plural of matsowr – to be treated as a foe and besieged during a time of testing and tribulation; from tsuwr – to be bound and constrained by an adversary, besieged and assaulted, as if in a concentration camp by those showing great hostility), out of the house (min beyth – from the home, household, family, and place) of slavery and servitude (‘ebed – of bondage and working for one’s salvation, of being under the control of government authorities and religious officials).” (Dabarym 5:6)
104Everyone in this audience knew this, because they had personally experienced it, and they were witnesses to the many miracles and close encounters of a personal kind. Therefore, this was not written for those listening to Moseh on this day – but instead for us.
As a result, I would like to offer my two shekels for the reason that it was stated here and then repeated in the Shabat presentation. First, Yahowah wants us to know that He is not a Lord who oppresses but instead a Father who embraces. His words, His Towrah, liberate. It is an essential truth which has been obscured by Rabbinic Law and Pauline Doctrine.
Second, this was not the first, nor will it be the last Yatsa’ | Exodus. Most notably, there is another on our horizon – one in which Yahowah will use His words to escort His people out of the three Babylons. If you want to exist in His presence, be prepared to go home.
“You will not continue to exist with (lo’ hayah la ‘atah – you shall not be, neither function nor move toward, arise, live, nor appear, drawing near if you lo’ hayah | negate the basis and existence of My name, Yahowah, which will cause you to lo’ hayah – no longer exist with (qal imperfect – continually and literally)) other (‘acher – following someone else’s, different, extra, another, or additional) gods (‘elohym) over and above (‘al – elevated beyond, in proximity to or near, before, or in addition to) My presence (paneh ‘any – My appearance or face, My proximity or identity).” (Dabarym 5:7)
Dabarym / Deuteronomy 5:6-7 is word for word as Yahowah presents the initial statement in Shemowth / Exodus 20: 2-3. It is the Word of our God.
The lone prerequisite of the Covenant is to walk away from Babel, from the mixing together and commingling of confounding religious and political mythology, which is precisely what God has asked us to do here at the 105conclusion of the First Statement and throughout the Second. As a result, it is astonishing that the vast preponderance of people not only continues to be religious, but that most have one or more religious objects in their possession.
What follows in Dabarym 5:8, 9, 10, and 11 is also identical to what we read in Shemowth 20:4, 5, and 6…
“You should not continue to act on behalf of or associate yourself with (lo’ ‘asah la ‘atah – you should not make a practice of attending to or doing anything with, you should not approach, act upon, or engage with, you should not assign on your behalf any function or purpose to, you should not fashion nor profit from, you should not conceive, acquire, celebrate, or work around nor near (qal imperfect – conveying a literal interpretation and ongoing actions and unfolding consequences)) a religious image or object of worship (pesel – a shaped, sculpted, carved, cast, chiseled, or designed icon or idol associated with the divine, a representation of a god), or any (wa kol – nor any kind or variation of a [wa is from 4QDeut]) visual or formed representation of something (tamunah – likeness, appearance, idiom, association, or appearance, in a shape or form which depicts or resembles and attempts to establish a relationship by way of a substitution; from myn – a living species or ancestor), which by association is (‘asher – which to show that the correct path is narrow and restrictive) in (ba) the heavens above (ha shamaym min ma’al – the spiritual realm on high including the sun, moon, planets, and stars above), or (wa) is related to that which is (‘asher) on (ba) the earth (ha ‘erets – land and ground) below (min tahath), or (wa) found in connection (‘asher) with (ba) the waters (ha maym) beneath the land (min tahath la ha ‘erets – from below the ground). (Dabarym 5:8)
You should not speak about them on your own initiative or make a practice of bowing down and 106worshiping them (lo’ chawah la hem – you should not continue to promote their message on your own accord or display their words because such uncoerced and ongoing verbal declarations and announcements will influence you, you should not religiously prostrate yourself in obeisance and homage to them, show any allegiance to them on an ongoing basis, or habitually worship them, especially if not compelled or forced to make confessions (hitpael imperfect jussive – acting without any compulsion, habitually or continually responding to the will of the religious influences)), and (wa) you shall not habitually serve them or compel anyone to worship them (lo’ ‘abad hem – you should not continually work or labor in their cause or make a career of working as their ministers, you should not submit to them in servitude or encourage anyone else to do so, neither should you act upon them nor consistently engage with them (hofal imperfect – you should not make a habit of forcing, encouraging, nor compelling anyone to act or serve on their behalf)).
For, indeed (ky – because and emphasizing this point), I (‘anky), Yahowah (Yahowah – as directed in His towrah – teaching regarding His hayah – existence), your God (‘elohy ‘atah), am a fiercely protective and emotionally devoted God, a steadfastly loyal and jealous God (qana’ ‘el – a God who is desirous of exclusivity in a deeply loving and committed relationship, a God who is emotionally passionate and extremely defensive of those He zealously loves, a God who goes above and beyond to acquire His creation so as to bring forth new life), actually counting and reckoning (paqad – literally taking stock of and genuinely recording, assigning, and depositing (qal participle – a descriptive verb with literal implications)) the perversity of twisting and distorting (‘awon – the depravity of perverting and manipulating, deviating from the way, the guilt and punishment derived from delusion and depravity, the liability for unfaithfulness and wrongdoing) of the fathers 107(‘ab – of parents) onto (‘al) the children (ben – sons) to (‘el – unto [from 4QDeut]) the third and the fourth generations (shileshym wa ‘al ribea’) of those who are averse to Me (sane’ ‘any – of those who are openly hostile and dislike Me, who abhor, hate, detest, and loathe Me, literally striving maliciously against Me, shunning Me by refusing to engage in a relationship with Me (qal participle – serving as a literal and vivid depiction as a verbal adjective)). (Dabarym 5:9)
However, I genuinely act and actually engage to literally prepare, perform, and produce (‘asah – I actively effect and appoint, offering and celebrating, even demonstrating by doing what is required to deliver on behalf of those who respond (qal participle)) unfailing mercy, unearned favor, and genuine kindness (chesed – actual forgiveness, steadfast and ardent appreciation, a friendly and affectionate relationship, faithfulness and goodness, loyal and devoted love) on behalf of (la’ – to enable the approach of) the thousands (‘elephym) who move toward Me and love Me (la ‘ahab ‘any – who form a close and affectionate, loving and friendly, familial relationship with Me, coming to know and like Me, who come to prefer Me and find an association with Me desirable) and also (wa – in addition) who approach Me by closely examining and carefully considering (la shamar – who enter My presence by becoming observant and actually focusing upon, thoroughly scrutinizing and thoughtfully evaluating (qal participle)) My instructions and directions, My terms and conditions (mitswah ‘any – the verbal and written stipulations, statements, and structure which uphold My Covenant, My authoritative guidelines and codicils which serve as prescriptions for My relationship agreement and mutually binding contract; a compound of ma – to ponder the who, what, why, when, where, and how questions regarding God’s tsawah – authorized and authoritative communications, appointed and ordained mission and leadership).” (Dabarym 5:10)
108Clearly, Yahowah does not want His people to be religious. He does not want us anywhere around this plague of death.
Once again, what follows in Dabarym 5:11 mirrors the testimony found in Shemowth 20:7. With so much at stake, this is reassuring to those of us who have come to know and love Yahowah’s name…
“‘You should not continue to deceive, nor should you tolerate or support delusions (lo’ nasha’ – you should not habitually deploy or advance clever tricks to enrich yourself by indebting others, and you should avoid beguiling people on an ongoing basis by consistently lifting up, promoting, or forgiving that which causes them to miss the way by forgetting something (qal imperfect)) associated with (‘eth – through or by way of the) the name and reputation (shem – the renown and proper designation) of 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), thereby negating the value of My name by advancing worthless and lifeless deceptions (la ha showa’ (errantly transliterated shav’) – deploying that which advances devastating dishonesty, nullifying one’s existence, leading to emptiness and nothingness, so as to advance deceitful and lifeless lies which are ineffectual, futile, and ruinous).
For, indeed (ky – because), Yahowah (Yahowah – written as directed by His towrah – teaching) will not forgive or leave unpunished (lo’ naqah – as an ongoing admonition unconstrained by time, He will not purify nor pardon, He will not acquit nor free from guilt, He will not exempt from judgment or sentencing, nor will He consider innocent nor release (piel imperfect)) those who (‘eth ‘asher – in association with others) consistently deceive, actually beguile, and habitually delude, promote or 109accept trickery so as to negate (nasha’ – religiously using deception to continually mislead, lifting up and advancing a clever, albeit dishonest, ruse (qal imperfect)) an association with (‘eth – through) His name (shem – renown, reputation, and proper designation) such that it diminishes its value, including ineffectual lies which lead to lifelessness, nullifying one’s existence (la ha showa’ – devastating deceptions which destroy, leading to emptiness, worthlessness, and nothingness, futilely deceiving in a ruinous manner).’” (Dabarym 5:11)
The very thing religious men and women have consistently done over the past three thousand years is precisely what God asked us not to do, saying that it was unforgivable. Religious individuals and institutions negated the value of Yahowah’s name by deliberately editing it out of His testimony seven thousand times and replacing it with the satanic title: “Lord.” If you do not know and use Yahowah’s name, if you are complacent around those who refer to Him by other names, you do not know Him and He does not know you.
Thus concludes Moseh’s presentation of what Yahowah inscribed on the First of the second set of Two Tablets. His declaration not only affirmed what we learned by translating these Statements the first time they were presented, but we are also now blessed with an early 1st-century parchment confirming what was shared on this day circa 1447 BCE. Moreover, Moseh’s preamble conveyed his mindset – which was to encourage understanding.
From this point on, however, something changes and not by a little but by a lot. Some might claim that the second edition (remember the first set of Tablets were shattered) of the Second Tablet is so different than the one recorded in Shemowth / Exodus 20 that Moseh must have written it down incorrectly. And yet, that is not how I perceive them because there are no contradictions, only amplifications and explanations.
110In Shemowth / Exodus 20, I think Yahowah recited what He inscribed on the first edition of the Second Tablet. Then in Dabarym / Deuteronomy 5, I think Moseh expounded upon Yahowah’s Instructions to the Children of Yisra’el in the hope that more would appreciate their relevance and purpose. This is especially true regarding the nature of the Shabat and the concept behind valuing our Father and Mother. Doing this very thing, explaining the Towrah so that we would know how to observe it, is God’s purpose and Moseh’s mission.
In what follows, we are confronted with not one, but two instances of “shamar – observe,” indicating that we are being told explicitly to “closely examine and carefully consider” “‘eth ha Shabat – that which is associated with the promise of the seventh day.” It should be “la qadash – set apart from other days and thus be special” “ka ‘asher – with regard to its purpose, which is to show the way to the benefits of the relationship and for the express reason of its comparative symbolism which is designed to reveal the correct and straightforward path to walk to get the greatest joy out of life.”
God’s next two statements in Dabarym 5:12 are similar, but not exactly the same as what He revealed in Shemowth. For example, Shemowth 20:8 begins with zakar | remember while Dabarym 5:12 reads shamar | observe. These are related concepts, whereby doing one will lead to the other. Further, Dabarym adds “tsawah ‘atah – to instruct you” to the text, demonstrating the purpose of the Shabat.
Then as we approach the conclusion of Dabarym 5:14, either Moseh or Yahowah, perhaps both, add something by way of an explanation that was not provided in Shemowth 20. Further, by the time we approach Dabarym 5:15, Yahowah is once again being presented as the One who liberates us from the Crucibles of Religious and Political Subjugation. This is important because rather than the 111Seventh Day being a time of idle inactivity, of doing nothing, it is now a special celebration for observing how the Strong Arm of Yahowah separates us from the harmful aspects of man’s counterproductive ways. It is now a loud and unmistakable call to come home.
“Observe (shamar – closely examine and carefully consider (qal infinitive absolute)) that which is associated with the day of the Shabat (‘eth ha yowm ha shabat – the purpose of the seventh day, the period of reflection at the end of the week, reminiscent of the promise of settling debts so we can settle down by observing the oath in association with this means to satisfy and enrich; from shaba’ – fulfilling and satisfying the promise of seven to abundantly empower and enrich) so as to keep it set apart (la qadash huw’ – such that it remains separate and distinct unto Him for purifying and cleansing and thus special to approach Him (piel stem – where the object, Yahowah, is engaged and acts in response to the subject’s (our) willingness to set this day apart and infinitive construct – serving as a verbal noun)), consistent with its purpose, which is to show the way to the benefits of the relationship as (ka ‘asher – for the express reason of its comparative symbolism which is designed to reveal the correct and straightforward path to walk to get the greatest joy out of life as) Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence), your God (‘elohy ‘atah), instructed you (tsawah ‘atah – directed you, appointing and ordaining for you (piel perfect)).” (Dabarym 5:12)
With the differences between zakar and shamar duly noted, and the addition of tsawah fully appreciated, what follows in Dabarym 5:13 is consistent with what we read in Shemowth 20:9…
Six (shesh – speaking of that which is bleached white or adorned in fine linen) days (yowmym – periods of time) 112you should actually and continuously work (‘abad – you should engage in ongoing labor, working for oneself or for another, expending the energy to be productive at your job (qal stem – denoting a literal interpretation and imperfect conjugation – which speaks of that which is ongoing)), and (wa) choose to act, engaging in (‘asah – express your own freewill to prepare and accomplish what you can do at that time, capitalizing upon and advancing, doing and profiting for this brief time from (qal stem – addresses genuine relationships, perfect conjugation – denoting actions which are complete and have been accomplished at some point in time, and consecutive mood – conveying volition)) all (kol – the entirety of) your service as a spiritual messenger and with the Mala’kah | Spiritual Messenger (mala’kah ‘atah – your usefulness communicating as a Godly implement, working on behalf of the feminine manifestation of the Heavenly Representative, making informative announcements as a witness on behalf of the Spiritual Counselor; feminine form of mal’ak – heavenly messenger). (Dabarym 5:13)
But (wa) the seventh (shabyi’y – the solemn promise which fulfills and satisfies, abundantly enriching those who listen and are observant of the role of the seventh; from shaba’ – to take an oath and make a sworn promise to fulfill, completely satisfying, providing an abundance of enriching benefits) day (yowm – period of time), the Shabat (ha shabat – the seventh day, the period of reflection at the end of the week, reminiscent of the promise of settling debts so we can settle down by observing the oath of association; from shaba’ – fulfilling and satisfying the promise of seven to abundantly empower and enrich), is to approach (la – is for drawing near, associating with and moving toward) Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence), your God (‘elohym ‘atah).
113On it (‘al hy’ – during it [from 4QDeut]), you should not continuously engage in (lo’ ‘asah – you should not habitually act out, consistently preparing or producing, nor should you try to actually fashion, accomplish, or constantly do (qal stem imperfect conjugation)) all of (kol) the work of the Mala’kah | Heavenly Messenger and Spiritual Counselor (Mala’kah – the service of God’s Implement, Envoy, and Witness, the Ministry and Mission of God’s spiritual manifestation; feminine of mal’ak – heavenly messenger and spiritual representative) yourself (‘atah), your son (ben), your daughter (bat), your male and female servants and staff (‘ebed wa ‘amah – your employees and those men and women who work for and with you), your means of production (behemah – your animals and beasts of burden) as well as (wa) those visitors (ger – foreigners) who relationally (‘asher) are in your home or on your property (ba sha’ar – are inside your doors or gates; from sha’ar – to think and be reasonable), so that (lama’an – for the reason, intent, and purpose) your male and female employees (‘ebed wa ‘amah – your staff and servants, those men and women who work for and with you), as well as you (kamow ‘atah – like you, similarly and simultaneously along with you) may be restored spiritually (nuwach – may be reenergized spiritually; from ruwach – spirit (qal imperfect)).” (Dabarym 5:14)
The differences between Shemowth 20:10 and Dabarym 5:14 begin with “‘al hy’ – on it.” And then in Moseh’s presentation, the prophet adds “lama’an ‘ebed wa ‘amah kamow ‘atah nuwach – so that you and your employees may be spiritually reenergized and restored.”
Moseh continues to elaborate, explaining the purpose of the Shabat, in the following words, all of which are true, but none of which are found in the Shemowth 20 edition of the Second Tablet…
114“In addition (wa), you should remember (zakar – call to mind, recollect, mention, and proclaim (qal perfect)) that, indeed (ky), you were (hayah – you existed as (qal perfect)) a slave (‘ebed – a servant owned by another) in the land (ba ‘erets – in the realm and country) of the Crucibles of Political and Religious Oppression (Mitsraym – the cauldrons of military, economic, conspiratorial, societal, and governmental persecution and subjugation; plural of matsowr – to be considered inferior and besieged during a time of testing and tribulation, from tsuwr – to be bound and confined by an adversary, assaulted, shut up, and enclosed as if in a concentration camp by those showing great hostility) when (wa – and so) Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence), your God (‘elohy ‘atah), brought you out, withdrawing you (yatsa’ ‘atah – descended and extended Himself, came forth to lead and deliver you, taking you (hifil imperfect)) from there (min sham | shem – out of and away from that place called by this name and having that reputation) with (ba – by and in) a mighty and firm, powerful and protective (chazaq – very strong and influential, extraordinarily capable and intensely prepared, resolutely passionate and encouraging, assertive and aggressive, feisty and steadfast) hand (yad – ability to accomplish the task at hand, representing the first letter in Yah’s name which as an open hand reaching down and out), and with (wa ba) the Zarowa’ | Productive Shepherd and Strong Arm (Zarowa’ – the prevailing and effective nature of a shepherd, the strength, resolve, and overall ability of a remarkably important and impactful individual of action who, as a leader and fighter is engaged as a shepherd among his sheep, who is fruitful in his ways, accomplishing the mission, especially when sowing the seeds of truth while denoting and advancing the purpose of the arm of God, of His shepherd and sacrificial lamb) 115having been extended (natah – outstretched and reaching out).
For this reason (‘al ken – upon these grounds above all others, it is right, therefore, that), Yahowah (YaHoWaH), your God (‘elohy ‘atah), instructed you (tsawah ‘atah – directed you (piel perfect)) to approach by observing (la shamar – to move toward by closely examining and carefully considering (qal infinitive construct – a literal descriptive verb and genuinely actionable noun) [from 1QDeut]) that which is associated with the day (‘eth yowm) of the Shabat (ha shabat – the seventh day, the period of reflection at the end of the week, reminiscent of the promise of settling debts so we can settle down by observing the oath of association; from shaba’ – fulfilling and satisfying the promise of seven to abundantly empower and enrich) so that it is set apart and special (‘eth qodesh – so that it is uncommon, cleansing, and perfecting [from 1QDeut]).” (Dabarym 5:15)
Yahowah is reinforcing a misunderstood aspect of His nature and plan – that of Him being our liberator, the One freeing us from the propensity of mankind to oppress, persecute, and subjugate through religion and politics. It is religious and political institutions which strive to control and militant and patriotic individuals who seek obedience and compliance.
Moseh explains, just as Yahowah did with ‘Abraham, withdrawing him from Babel | Babylon before establishing the Beryth | Covenant, and then did for the Children of Yisra’el, removing them from Mitsraym | Religious and Political Oppression prior to bequeathing His Towrah | Teaching, that He is offering to do the same for us. And therefore, the Shabat exists as a time to celebrate Yahowah’s powerful and protective, firm and resolute, hand reaching out to lift us up and take us home.
116And if that were not enough to make your eyes sparkle and your mind tingle, Moseh introduces us to the role the Zarowa’ play in Yahowah’s plan to free His children from religion so that we might engage in the relationship. There are three Zarowa’, two great and one small. Moseh serves as the Productive Shepherd while Dowd is the Protective Ram and Sacrificial Lamb, both vociferously sowing the seeds of truth.
And then because we are on the cusp of the Great Celebration of the Shabat and, thus, of a Second Yatsa’ | Exodus, there would be a third zarowa’, the little z, who would use the words and deeds of the Chazaq Zarowa’ to call Yisra’el and Yahuwdah back home to Yah. And so, as Moseh affirms, this is the reason behind Yahowah’s tsawah | instructions on how to properly shamar | observe the Shabat | celebration of the Seventh Day such that it remains qodesh | special.
Following this amazingly insightful explanation of the Shabat in Dabarym 5, Moseh’s testimony once again mirrors the Shemowth 20 presentation…
“For (ky) in six (shesh – symbolic of mankind being bleached white and purified on the sixth) days (yowmym), Yahowah (YaHoWaH – an accurate presentation of the name of our ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) acted and engaged, preparing and producing everything associated with completing (‘asah – totally fashioning, instituting, advancing, accomplishing, doing, celebrating, and attending to the full extent of (qal stem perfect conjugation)) the heavens (‘eth ha shamaym – the spiritual realm), and the earth (wa ha ‘erets – the material world), and the waters (wa ha yam), as well as all (kol – everything) which relationally (‘asher) is in them (ba). And then (wa), He became completely settled spiritually (nuwach – He resolved every remaining issue, satisfying, appeasing, and conciliating by way of the Spirit (nuwach is 117related to ruwach – spirit)) during (ba) the Almighty’s seventh (ha shaby’y ‘al – God’s solemn promise which fulfills and satisfies those who listen and are observant of the role of the oath of the seventh) day (yowm).
Therefore (ken – consequently, this is true and correct), Yahowah ( – the pronunciation of YaHoWaH) blessed and adored (barak – knelt down and lowered Himself, offering a greeting along with an opportunity to meet, favoring (piel perfect)) everything associated with this day (‘eth ha yowm), the Shabat (ha shabat – the seventh day, the period to reflect on the enriching nature of the relationship at the end of the week, reminiscent of the promise of settling debts so we can settle down by observing the oath of association; from shaba’ – fulfilling and satisfying the promise of seven to abundantly empower and enrich), setting it apart (qodesh – separating it from that which is common, ordinary, and popular, making it special, dedicating it to separation, cleansing, and purifying).” (Dabarym 5: after 15 and before 16 from 1QDeut4)
Moseh’s presentation of the Second of Seven Instructions on the Second of Two Tablets is identical to that of Shemowth 20 with two exceptions. The first is the addition of “ka ‘asher – consistent with these metaphorical comparisons showing the way to the benefits of the relationship.” And the second uses wa le’ma’an yatab la ‘atah to explain these accounts and comparisons providing us with the ability to prosper when we are right with God.
“You should choose to carefully consider, view as worthy, enormously valuable, extremely significant, and highly enriching (kabed – of your own volition elect to distinguish, respect, esteem, and honor, perceiving as awesomely impressive, tremendously relevant, extremely great, and extraordinarily important, even glorious so as to be abundantly enriched and empowered to a very high degree (written in the piel stem revealing that our Heavenly 118Father and Spiritual Mother are influenced by and respond to our perceptions of them, and in the imperative mood which expresses either a command, an intent, or an exhortation in the second person which is subject to volition)), accordingly, the symbolism of (‘eth – that which is represented by and in accord with; from ‘owth – as a miraculous sign and distinguishing symbol based upon your consent to an agreement with) your Father (‘ab ‘atah – biological, adoptive, or heavenly father) and (wa) that which is represented by your (‘eth – that which is represented by and in accord with; from ‘owth – as a miraculous sign and distinguishing symbol based upon your consent to an agreement with) Mother (‘em ‘atah – biological, adoptive, or spiritual mother) consistent with these metaphorical comparisons showing the way to the benefits of the relationship which are representative of how (ka ‘asher – revealing the correct path to walk to give meaning to life by making comparisons and connections by which) Yahowah (Yahowah – as directed in His towrah – teaching regarding His hayah – existence), your God (‘elohym ‘atah), instructed you (tsawah ‘atah – directed you, proposing for you (piel perfect)).
As a result, and through the intent of these associations (le’ma’an – so that consistent with the purpose of these comparisons, allegories, and similitudes), your days (yowmym ‘atah) will be continuously lengthened (‘arak – will be elongated and always prolonged, growing and continuing in harmony with My will (written in the hifil stem, imperfect conjugation, and paragogic nun ending which, like the cohortative, expresses volition in the first person)), thereby achieving the purpose of this statement which is that (wa le’ma’an – so that based upon these accounts and comparisons, as well as their approach and intent) you will do well, be successful, and prosper by being right (yatab la ‘atah – it will be best for you to be thorough and correct, effectively engaged, performing appropriately, and living 119joyfully in a pleasing and agreeable manner) upon (‘al – on the) the earth (ha ‘adamah – the ground or land; feminine of ‘adam the name of the first man created in God’s image with a neshamah – conscience) which relationally and as a blessing (‘asher – to reveal the narrow, correct, beneficial, joyful, and straightforward steps to walk along the path 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), your God (‘elohym ‘atah), is actually giving to you (nathan la ‘atah – is literally producing, providing, allowing, granting, and genuinely bestowing to you as a gift and for you to approach and draw near (qal participle)).” (Dabarym 5:16)
As I have mentioned, it is wonderful to see ka ‘asher inserted into the text because it says that we should consider the “comparative and metaphorical associations which lead us to correctly assessing the path to the benefits of the relationship and to get the most out of life.” Similarly, God’s next phrase, “le’ma’an yatab la ‘atah – thereby obtaining the purpose of this statement which is that you will do well, be successful, and prosper by being right,” also validates our metaphorical and spiritual approach to understanding. Therefore, Yahowah wants us to interpret His revelation as we have been doing.
The remaining five Instructions are readily understood and interpreted from both a physical and spiritual perspective. And they are essentially unchanged from their previous portrayal.
“‘You should not kill on an ongoing basis (lo’ ratsach – you should not make a practice of taking the life of another whether by accident, revenge, manslaughter, premeditation, assassination, governmental execution, military slaughter, or murder (qal imperfect) [there is no wa in 4QDeut but there is in the MT]). (Dabarym 5:17)
120You should not continue to participate in idolatrous worship or make a habit of taking another’s wife (lo’ na’aph – you should not be unfaithful by being religious and pursuing other gods or have sexual relations with a married woman [there is no wa in 4QDeut]). (Dabarym 5:18)
You should not make a habit of stealing (lo’ ganab – you should not routinely take something from others without their permission, neither kidnap nor commit robbery using deception or acting secretly [there is no wa in 4QDeut]). (Dabarym 5:19)
You should not continuously answer and respond (lo’ ‘anah – you should refrain from replying by providing testimony or consistently making a declaration [there is no wa in 4QDeut]) in conjunction with (ba) your neighbor’s evil thoughts (rea’ ‘atah – the sinful and improper, regretful and debilitating way of your countrymen, friends, companions, or associates) as a deceptive or misleading (seqer – false, conniving, clever, mistaken, vain, or unreliable, lying or fraudulent, useless or irrelevant) witness (‘ed – source of evidence by way of testimony). (Dabarym 5:20)
You should not make a practice out of coveting (lo’ chamad – you should not habitually desire, delighting in, lusting for, craving, nor seek pleasure from (qal imperfect)) your neighbor’s (rea’ ‘atah – your countryman’s, friend’s, companion’s, or associate’s inappropriate behavior and improper opinions, nor the sadness seen in their) home or household (beyth – family or house).
You should not continuously covet (lo’ chamad – you should not desire, lust for, crave, nor seek pleasure from on an ongoing basis (qal imperfect)) your improper neighbor’s (rea’ ‘atah – your countryman’s, friend’s, companion’s, or associate’s inappropriate behavior with, their misguided opinions regarding, nor the sadness seen in 121their) wife or woman (‘ishah – of an individual female, of maternal flames, or as Gefilte fish flambé), or (wa) his male or female servants (‘ebed huw’ wa ‘amah huw’ – his employees or officials, the working men and women serving him), his comings and goings or his domesticated animals (sowr huw’ wa chamowr huw’ – that which is capable of providing mobility and bearing a load, carrying cargo, his material assets, his belongings and possessions, means of transport, food, and production, namely his cattle or donkeys), or anything (wa kol) which is associated (‘asher) with (la – regarding) your maligned countryman’s errant opinions or inappropriate behavior (rea’ ‘atah – your friend’s, companion’s, or associate’s disconcerting thoughts, evil principles, or shameful ways).’” (Dabarym 5:21)
The Instructions and their implications properly conveyed, Moseh shared these concluding thoughts…
“These are the words (‘eth ha dabar ha ‘eleh – these specifically are the statements) Yahowah (Yahowah – written as directed by His towrah – teaching) communicated (dabar – spoke and expressed at that time (piel perfect)) to (‘el) everyone (kol – the entire and whole) of you assembled (qahal ‘atah – of your gathering together, your contingent and community) beside (ba) the mountain (ha har – the high and elevated ridgeline), from (min – out of) the midst (tawek) of the fire and light (‘esh – of radiant energy and brilliant flames) reduced in magnitude (choshek – so as to obscure Himself by reducing the extent of His light [from 4QDeut]) by the dense water-laden (wa ha ‘araphel – as well as the thick) cloud (‘anan) with a great and powerful (gadowl – substantial and magnificent, important and distinguished, even glorious) voice (qowl).
He did not add anything more (wa lo’ yasaph). And (wa) He wrote them, engraving them (kathab hem – He inscribed them using alphabetic letters to form written 122words) on (‘al) Two (shanaym) Tablets (luwach – slabs, tables, or plates suitable for chiseling and inscribing words) of Stone (‘eben – solid rock). Then, He gave them (wa nathan hem – He prepared, produces, and handed them as a gift) to me (‘el ‘any – as God to myself).” (Dabarym / Words / Deuteronomy 5:22)
If you are a religious Jew steeped in the Oral Law of Rabbis Akiba and Maimonides, a Christian immersed in the poison of Pauline Doctrine, a Muslim misled by Muhammad, or a Mormon deceived by Joseph Smith, take note: “He did not add anything more.”
You now know that the overwhelming preponderance of the religious textual changes, especially the additions and deletions, the corruptions and counterfeits, of Yahowah’s Word, were not authorized by God. Each perversion, including the religious nomenclature, preached by the religious is erroneous, notably the words, concepts, titles, and names: Commandment, Law, Bible, Old Testament, and Lord to name but a few.
I was not the first, nor will I be the last, to realize the pagan nature of these corruptions. Upon sharing the initial insights revealed in Yada Yahowah with America’s most famous protestant preacher at the time, Jerry Falwell replied, “Everything you have asserted is true, but if I were to say these things, I would lose my followers and their funding. And if you say these things to them, they will label you a kook.”
The truth has never been popular. So those willing to share it are assailed by the men and women who benefit from all manner of deceptions. In fact, when you share what you have discovered in these pages, your religious friends will turn against you. Unable to refute anything you have to say with evidence or reason, pastors, priests, and rabbis, even family members, will resort to character assassination.
123While I openly acknowledge the inadvertent inaccuracy on my part, if you were of the belief that your favorite English “Bible” represents the perfect, complete, and inerrant word of God, or even that God’s name is “God,” or that He called His revelation the “Bible,” you are now confronted with a choice. You will either disregard Yah’s witness as it is presented in this Introduction to God, Yada Yahowah, Observations, and Coming Home and remain naive, or you will use the tools and insights you have been given to become observant, awakened to a far more glorious reality.
If you dare go on, and venture out in pursuit of knowing Yahowah better, you will discover countless affirmations that almost everything Yahowah has to say conflicts with the sermons, teachings, dogmas, and schemes of religious, political, and military leaders, academicians, pastors, popes, priests, and rabbis. No institution is immune. No religion is believable. No political party is just. No nation is worthy. No man is credible.
Now regarding my own mea culpas: there were seven mistakes in the Yada Yahowah Series which I have endeavored to edit out of the 35 volumes. It was not until after I had compiled the first edition of Yada Yahowah that I came to realize that Paul was a false prophet. Should you be interested in the evidence against Sha’uwl (Paul’s actual name), I invite you to read the five volumes which now comprise Twistianity, available free at www.YadaYah.com or in printed form at Amazon.com. As a result of this very unpopular and, indeed, surprising discovery, I now have striven to present Paul’s letters as Yahowah sees them – as the Plague of Death.
Second, while studying Yirma’yah / Jeremiah 31, I discovered that the Covenant has not yet been renewed. We know this because, when the Covenant is renewed, Yahowah’s Towrah will be placed inside of us to guide us 124throughout eternity. Yahowah’s message has not changed. God is not capricious. He has not eliminated or added anything. This then leads to the recognition that the Christian New Testament is neither inspired nor credible.
Third, Dowd is the Passover Lamb. There was no “Jesus” and no “Christ.” There is no basis for “Christians,” “Church,” a virgin birth, the cross, a resurrection, Christmas, or Easter. Further, there isn’t a single prophecy in which “Jesus” is named nor a single word the mythical misnomer allegedly said retained in the language he would have spoken should he have existed.
Fourth, Dowd | David is the returning King of Yisra’el. He is Yahowah’s Chosen One, His Firstborn, the Shepherd of God’s flock, and the Branch from which the Covenant grows. He is also the Zarowa’ | Sacrificial Lamb who fulfilled Pesach and Matsah, becoming our Yatsa’ | Savior. The more we study the Mizmowr / Psalms and Mashal / Proverbs scribed by this man, the better we will understand what pleases our God.
Fifth, knowing less about Judaism than Christianity, my commentary was originally unbalanced. While Yahowah overtly exposes and condemns my prior faith, God is far more critical of Judaism. Therefore, in an effort to sync my perspective with Yah’s, I have endeavored to remove my bias and accept His. Those who read the Mow’ed | Appointments volume of Yada Yahowah will see the result. My passion is for Yisra’el and Yahuwdah. Therefore, I am committed to correctly conveying Yahowah’s antagonism toward the rabbis who have raped His children. The expectation is that many more Jews will walk away from their religion and embrace what it means to be Yahuwd | Beloved of Yah.
Sixth, over a decade ago, I came to grips with what I had suspected, that the four vowels which comprise God’s name – Y-aH-oW-aH | – are pronounced 125“Yahowah” not Yahweh or Yahuweh. It should have been obvious since the truth is evident in His T-oW-R-aH | Guidance and obvious in shalowm and ‘elowah. With these words, He left us with the phonetic tools to properly pronounce every letter in His name. Further, since He told us that His name was based upon the verb “hayah – I am,” the pronunciation should have been readily apparent.
And seventh, I was comfortable being anonymous and irrelevant, which is why the only name associated with Yada Yahowah for a decade or more was Yada – my nom de plume. I sought to know Yahowah and then share what I had learned – nothing more. Without exception, I deflected any attention or appreciation directed toward me such that the focus remained on Yahowah.
But that was not what Yahowah intended. God does not like to work alone, and He is consistent when it comes to drawing our attention to those He has chosen to advance His interests. With so many of His people lost in their religion, and with no one else willing, Yahowah not only asked me to work with Him, He spoke vociferously about our collaboration throughout the Towrah, Naby’, wa Mizmowr.
There is no endeavor more compassionate or courageous, more enlightened or empowering, more liberating or enriching, than sharing Yahowah’s testimony. So, let’s review a more succinct recap of the Shemowth / Exodus 20 presentation of the Ten Statements prior to completing our study by returning to the Instruction on the Shabat as it was explained by Yahowah in Moseh’s presence.
126“Then, Almighty God communicated all of these statements composed of words in our presence, in association with us and in proximity to us, providing perspective, explaining…
Tablet One
‘I am Yahowah, your God, who, relationally and beneficially to show the correct and narrow path to get the most out of this beneficial relationship, brought you out and delivered you, descending to serve you by doing everything which was required to withdraw those who respond away from the realm of the crucibles of political, religious, economic, and military oppression, out of the house of slavery, away from worship and servitude, government authority and religious officials.
You will not continue to exist with other, different or additional, gods over and above My presence.
You should not continue to associate yourself with or make a practice of attending to, you should not act upon or engage on behalf of a religious image, object of worship, or any representation of a god which is in the heavens above, including the sun, moon, planets, and stars, or which is on the earth below, or which is in the waters beneath the land.
You should not speak about them on your own initiative nor make a practice of bowing down and worshiping them, you should not continue to promote their message on your own accord nor display their words because such uncoerced and ongoing verbal declarations will influence you, and you should not worship them, especially if not compelled, nor should you serve them or encourage anyone to be passionate about them.
127Do not continually labor in their cause or make a career of serving as their ministers, nor inspire anyone else to do so.
For, indeed, emphasizing this point, I, Yahowah, your God, am a fiercely protective, steadfastly loyal, and jealous God, a God who is desirous of exclusivity in a devoted relationship.
I consider and reckon the perversity of twisting and distorting and the depravity of perverting and manipulating, deviating from the way, of the fathers upon the children up to the third and the fourth generations of those who are openly adverse toward Me, who are malicious against Me while shunning Me by avoiding a relationship with Me.
And yet, I will genuinely act and actually engage to literally prepare and produce unfailing mercy, unearned favor, and genuine kindness, even actual forgiveness, developing a friendly and loving relationship on behalf of thousands who move toward Me and love Me, forming a close and familial relationship with Me, caring enough to know Me, and also who approach Me by closely observing and carefully considering My instructions, My terms and conditions, the verbal and written stipulations and structure which uphold My Covenant.
You should not continue to deceive, nor should you tolerate or support delusions, you should not habitually deploy or advance clever tricks to enrich yourself by indebting others, and you should avoid beguiling people so that they forget by promoting that which causes them to miss the way by negating the name and reputation of Yahowah, your God, thereby advancing worthless and lifeless deceptions, deploying that which condones devastating dishonesty which nullifies one’s existence.
128For, indeed, Yahowah will not forgive or leave unpunished, He will not pardon or free from guilt, He will not exempt from judgment or sentencing, an individual who consistently deceives, who actually beguiles and deludes, using religious duplicity to mislead, lifting up or advancing dishonest ruses to forget this association with His name and proper designation, through vain and ineffectual lies which lead to lifelessness.
Tablet Two
Remember to genuinely reflect upon, recognizing that the Shabat, which is the seventh day, is set apart to approach Him.
Six days you should work, laboring for oneself or another, expending the energy to be productive at your job, and choose to act, engaging in all of your service communicating as a heavenly messenger in conjunction with the Mala’kah | Spiritual Counselor.
But the seventh, representing the solemn promise which fulfills and satisfies, abundantly enriching those who listen and are observant on this enriching day, the Shabat, the period of reflection on the relationship at the end of the week, is to approach Yahowah, your God.
You should not continuously engage in all of the work of the Heavenly Representative and Spiritual Messenger, yourself, your son, your daughter, your male and female servants and staff, your means of production, as well as those visitors who relationally are in your home or on your property.
For, indeed, in six days, Yahowah acted and engaged and produced everything associated with completing, celebrating and attending to the full extent of the heavens, including the spiritual realm, and the 129earth, along with the entire material world, even the waters, and all which relationally is in them.
Then, He became completely settled spiritually during the Almighty’s seventh day. Therefore, Yahowah blessed and adored, offered a greeting along with an opportunity to meet, favoring everything associated with this day, the Shabat, setting it apart, separating it from that which is common, ordinary, and popular, making it special.
You should choose to carefully consider as worthy, valuable, significant, and highly enriching, perceiving as awesomely impressive, tremendously relevant, and extraordinarily important, even glorious so as to be abundantly enriched and empowered to a very high degree, accordingly, the symbolism of your Father and that which is represented by your Mother for the purpose of continuously lengthening your days upon the earth, which as a benefit of the relationship while revealing the narrow, correct, and straightforward steps to walk along the path to get the most out of life, Yahowah, your God, is actually giving to you.
You should not kill on an ongoing basis, making a practice of taking the life of another whether by accident, revenge, manslaughter, premeditation, assassination, governmental execution, military slaughter, or murder.
You should not continue to participate in idolatrous worship or make a habit of taking another’s wife.
You should not make a habit of stealing, routinely taking something from others without their permission.
You should not continuously answer and respond against your neighbor’s evil thoughts or the debilitating 130ways of your countrymen, as a deceptive or misleading, unreliable or useless witness.
You should not make a practice out of desiring, habitually coveting, delighting in or lusting for your troublesome neighbor’s home or household.
You should not continuously covet your associate’s wife, or his male or female servants, his comings and goings or his domesticated animals, his means of transport, food, and production, or anything which is associated with your maligned countryman’s errant opinions or inappropriate behavior.’”
There is an interesting connection between Yahowah’s explanation of the Shabat here in Dabarym / Words / Deuteronomy 5:15 and Solomon’s Sermon on the Mount during the dedication of Yahowah’s Temple as presented in Dabarym ha Yowmym / Words of the Days / 2nd Chronicles 6:32 which I’d like to share. There appears to be a foreshadowing of something profoundly important to those of us living today. God is announcing and orchestrating a second Yatsa’ | Exodus – this one from the Babylonian Talmud.
So that you are aware, I am including these insights while editing this Introduction to God a decade after I originally wrote it. I have learned so much over the intervening years, I wanted to improve, indeed correct, but mostly augment, what I’d written long ago.
During the ensuing period I have rewritten the initial volume of An Introduction to God, edited the first eight volumes of Yada Yahowah ten times, completed five volumes of Twistianity, compiled five volumes for Observations, composed two, eventually three, books 131entitled Coming Home, and have added three volumes entitled Babel. I share this with you because my journey from anonymous to prophetically announced began when a citation from Dowd’s 5th Mizmowr led me to his 20th Psalm. It was something he said that directed our attention to a profoundly important prophecy in Yasha’yah 40. In the midst of that translation, one that fundamentally changes our focus away from the mythical misnomer, “Jesus,” and toward Dowd | David, we found ourselves grappling to find an appropriate definition for zarowa’, the same word Yahowah used to explain the purpose of the Shabat.
In search of the truth, I went old school and considered how Yahowah defined zarowa’ each time He used it. And in so doing, I not only discovered an intriguing range of meanings but also stumbled upon the aforementioned dedication speech which rocked my world – and may change your perspective on what you’re reading.
The words we are about to consider were spoken by Shalomoh | Reconciliation | Solomon, Dowd’s son, upon the completion and commemoration of Yahowah’s Family Home. Standing atop Mount Mowryah | Moriah with the recently completed Temple in the background, and before all Yisra’el, the man noted for his wisdom, Shalomoh | Solomon, delivered the original “Sermon on the Mount.”
He was dedicating the building Yahowah had designed to showcase the Ark of the Covenant, these very Tablets of Stone, and the original autograph of the Towrah Moseh had scribed which we have been studying. With Ya’aqob’s descendants gathered before him, and speaking of the promises Yahowah had made to his father, Dowd | David, while desirous of guiding his people’s footsteps, Solomon used an especially descriptive term, nakry, which speaks of “a discerning and responsive foreigner from a distant place and time speaking a different language, who, as a result of being observant, would come to understand,” to tell the Children of Yisra’el how they should respond to the words 132this individual would write on their behalf. The timing strongly suggests that they will become especially relevant during a second exodus.
After describing the importance of the Ark of the Covenant which had been placed in the center of God’s Home, Solomon reiterated many of the wonderful things which would benefit Yisra’el if the people continued to love Yahowah, sing his father’s songs, and observe the Towrah’s | Guidance. But knowing they would not, realizing that their descendants would require an exodus of their own, Solomon said the following using four especially revealing words…
“Therefore (wa gam – and in addition), regarding someone else, an observant and discerning foreigner from a different ethnicity and geographic location who will come to understand (ha nakry – someone from a distant place and unfamiliar culture, speaking a different language, who, having paid attention will comprehend and respond; from nakar – someone who, by being attentive and astute will come to be acquainted, recognize, and acknowledge something which deserves our highest regard, respect, and response), who, to show the way to the benefits of the relationship (‘asher – who, to reveal the correct and restrictive path to walk to get the most out of life), is not of your people (lo’ min ‘am ‘atah), this Yisra’el (Yisra’el huw’).
He will come (wa bow’ – he will arrive and enter the scene) from a distant country in a distant time (min ‘erets rachowq – out of a land a great distance from Yisra’el and following a long interval of time) for the express purpose of being a witness and providing answers regarding (lama’an – for the sake of responding and replying, providing testimony as a witness with the express intent and purpose of revealing) Your (‘atah – ‘your’ would be Yahuwdah | Yah’s Beloved while ‘Your’ would be Yahowah’s) surprisingly important (ha gadowl – 133tremendously empowering and distinguished, growth-promoting and magnifying, and astonishingly great) name (shem – personal and proper designation, renown, and reputation), the influence of Your hand (wa yad ‘atah – Your ability to accomplish the mission, especially Your yad, the first letter in Your name which as an open hand reaching down and out defines Your role in our lives, denoting Your ability to engage and accomplish the task at hand), along with the powerful and passionate ruler who is prepared to lead (ha chazaq – the very strong and influential individual with a fighting spirit who is ready and able to protect his people from those who would otherwise seek to harm them, the one who is intensely prepared and resolutely capable of encouraging, repairing, and defending his extended family, the one who embodies the right character, appropriate status, and speaking ability to govern appropriately with a firm and strong hand who clearly knows how to lead in the proper direction (speaking of his father, Dowd | David)), and (wa) the protective and productive ram who shepherds His flock as well as the sacrificial lamb (zarowa’ huw’ – the prevailing and effective nature, the strength, resolve, and overall ability of this remarkably important and impactful individual of action who, as a leader and fighter is engaged as a shepherd among his sheep, who is fruitful in his ways, accomplishing the mission, especially when sowing the seeds of truth while denoting and advancing the purpose of the arm of God, of His shepherd and sacrificial lamb (again speaking of his father, Dowd | David)) whom You have extended (‘atah ha natah – through whom You have stretched and reached out).
When (wa) he arrives on the scene and chooses to pursue this (bow’ – when he (speaking of the nakry) comes, bringing and bearing these associations, wanting to clarify the proper direction toward the ultimate goal which is to enter back into the relationship and be included within the family (qal perfect consecutive – literally and 134genuinely, during this moment in time, and of his own volition)), then (wa) he will help interested parties reconcile their relationship by providing those who exercise good judgment with the information and justifications needed to make a correct and reasoned decision (palal – he (the nakry) will intervene in the relationship by providing an accurate assessment, enabling thoughtful individuals to come to an agreement, and by foreseeing future events he will provide persuasive arguments which are assured to deliver the expected results) regarding this familial relationship (‘el ha beyth ha zeh – pertaining to and concerning God’s home and family (bringing Yisra’el back home, back to Yah’s Home in Yaruwshalaim)). (Dabarym ha Yowmym / Words of the Days / 2nd Chronicles 6:32)
When you hear this out of the heavens, coming from the atmosphere (wa ‘atah shama’ min ha shamaym – listen to what comes out of the spiritual realm by way of the sky (perhaps prophetic of radio waves and especially satellite-based broadband internet connections from the cloud)) within the location where you live (min makown yashab ‘atah – within the place you are located and dwell), then (wa) engage and act accordingly, doing everything (‘asah ka kol – under the auspices of freewill, endeavor to expend the considerable effort required to receive all the benefits, doing everything consistent with the example and pattern he has set (qal perfect consecutive)) which, to show the way (‘asher – that, to reveal the proper path to get the most out of life and receive the benefits associated with the relationship), the observant and responsive foreigner from a different ethnicity and geographic location who understands (ha nakry – this man from a distant place and unfamiliar culture, speaking a distinct language who is uniquely discerning) has invited you to read (qara’ ‘el ‘atah – has proclaimed and offered to you about God, has recited to you, summoning you to it, calling you out to meet with and be welcomed by God (qal imperfect – literally 135with unfolding consequences)), for the express purpose of being a witness, who provides answers such that (lama’an – for the sake of responding, providing testimony with the express intent and purpose of revelation such that) all peoples of the earth (kol ‘am ha ‘erets – everyone, every family and nation of the material realm) will have a genuine and ongoing opportunity to become familiar with, to know, acknowledge, accept, and understand (yada’ – will be shown by Yada’ so that they might appreciate and comprehend (qal imperfect – genuinely and actually on an ongoing basis)) Your name (‘eth shem ‘atah – that which is associated with Your proper designation and actual reputation), coming to respect and revere You (wa la yare’ ‘eth ‘atah – once revitalized, will approach Your awesome nature) simultaneously along with (ka – concurrently with) Your people (‘am ‘atah), Yisra’el (Yisra’el – Individuals who Struggle and Wrestle or Engage and Endure with God).
And also so that (wa la) they may know (yada’ – they might acknowledge, accept, and understand) that, truthfully (ky – assuredly), Your family and this House (‘al ha beyth ha zeh – that Your Home), which to reveal the correct path to walk to give life meaning that (‘asher – to show the way to benefit from the relationship) I have built for the family (banah – I [Shalomoh] have constructed for the generations, for the son and the son’s son), who are designated and called (qara’ – is summoned and received, proclaimed and appointed, and especially called out and welcomed) by Your name (shem ‘atah – by Your proper designation, Your reputation and renown (Yahuwdah – Yahowah’s Beloved)).” (Dabarym ha Yowmym / Words of the Days / 2nd Chronicles 6:33)
With Solomon’s speech still reverberating in my mind, it became immediately obvious that his declaration drew inspiration from Moseh’s presentation of the Shabat during the Yatsa’ | Exodus for a reason. These four words appear, 136one after the other, in both statements: chazaq, yad, zarowa’, and natah. I don’t think that it was by accident.
“So (wa), you should remember (zakar – you should call to mind, recollect, mention, and actually proclaim at this moment in time (qal perfect)) that, indeed (ky), you were (hayah – you existed as (qal perfect)) a slave (‘ebed – a servant owned by another) in the land (ba ‘erets – in the realm and country) of the Crucibles of Political and Religious Oppression (Mitsraym – the cauldrons of military, economic, conspiratorial, societal, and governmental persecution and subjugation; plural of matsowr – to be considered inferior and besieged during a time of testing and tribulation, from tsuwr – to be bound and confined by an adversary, assaulted, shut up, and enclosed as if in a concentration camp by those showing great hostility) and (wa – then) 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 (‘elohy ‘atah), brought you out, withdrawing you (yatsa’ ‘atah – descended and extended Himself, came forth to lead and deliver you, taking you (hifil imperfect)) from there (min sham | shem – out of and away from that place called by this name and having that reputation) with (ba – by and in) a mighty and firm, powerful and protective (chazaq – very strong and influential, extraordinarily capable and intensely prepared, resolutely passionate and encouraging, assertive and aggressive, feisty and steadfast) hand (yad – ability to accomplish the mission, a yad – the first letter in Yah’s name which as an open hand reaching down and out, defining Yah’s role in our lives, denoting His ability to engage and accomplish the task at hand), and with (wa ba) the Productive Ram, the Strong Arm Shepherding the Flock (zarowa’ – the prevailing and effective nature, the strength, resolve, and overall ability of this remarkably important and impactful individual of action who, as a leader and fighter is engaged as a shepherd 137among his sheep, who is fruitful in his ways, accomplishing the mission, especially when sowing the seeds of truth while denoting and advancing the purpose of the arm of God, of His shepherd and sacrificial lamb) extended (natah – reaching out).
For this reason (‘al ken – upon these grounds above all others, it is right, therefore, that), Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence), your God (‘elohy ‘atah), instructed you (tsawah ‘atah – directed you (piel perfect)) to approach by observing (la shamar – to move toward and draw near, by closely examining and carefully considering (qal infinitive construct – a literal descriptive verb and genuine actionable noun)) that which is associated with the day (‘eth yowm) of the Shabat (ha shabat – the seventh day, the period of reflection on the relationship at the end of the week, reminiscent of the promise of settling debts so we can settle down by observing the oath of association; from shaba’ – fulfilling and satisfying the promise of seven to abundantly empower and enrich) such that it is set apart and special (‘eth qodesh – so that it is uncommon, cleansing, and perfecting).” (Dabarym 5:15)
As I write this to you in the summer of 2023, the ultimate celebration of the Shabat commences on Kipurym | Reconciliations in the Yowbel | Year of the Lamb of God in 6000 Yah (sunset in Yaruwshalaim on October 2nd, 2033) is just ten years away – some of which will transpire during the Time of Ya’aqob’s Troubles. For Yahowah to fulfill His promise to reconcile His relationship with His people there must be another Yatsa’ | Exodus, this one away from crucibles of political, religious, and geographic Babylon: the United States of America, the Roman Catholic Church, and the lands now infected by Islam – as well as from the Haredim and their Babylonian Talmud. 138There is precious little time left to bring Yisra’el and Yahuwdah back home, back to the Promised Land.
Sadly, there wasn’t a single willing Yahuwd through whom Yahowah could convey this message, which means that there would be no prophet or shepherd for His people at this time, as there was with Moseh and Dowd. But there would, nonetheless, be a witness, a nakry, who would write what those seeking to be with Yahowah would need to qara’ | read and yada’ | know. He would translate Yahowah’s Testimony, and that of Moseh and Dowd, the words of the Hebrew Towrah and Prophets, into English – the language spoken by more people today, including “Jews,” than any other.
There does not appear to be another candidate for this role in our presence or on the horizon. And since there isn’t time for one to emerge and compile the requisite translations and insights, you may want to ponder why Yahowah made this prophetic announcement regarding the nakry and then consider why Solomon included part of the Dabarym presentation on the Shabat and Exodus in his prophetic declaration. If they are addressing this time and these translations, then you are in the right place, and if not, reading more of what Yahowah had to say so that you can respond appropriately is always a good idea.
