1An Introduction to God
Towrah Mizmowr
…Towrah’s Song
1
Aleph Beyth
The Alphabet Leading the Flock Home…
Yahowah’s Towrah is available to us to study because God asked Moseh to scribe His Instructions on a scroll – creating an enduring written record of His Guidance. His testimony provides the lone witness to the Covenant. Without the Towrah, it would not be possible to engage in a relationship with God.
In addition, the Towrah contains many of Yahowah’s most revealing prophecies, including the instructions on how to evaluate a prophet to determine if they were inspired by God. Apart from the Towrah, the future is dark, life remains an enigma, Yahowah cannot be known, and souls are mortal.
It is only from the perspective provided by the Towrah | Instructions that God’s Word can be understood, His Name can be known, His Covenant can be engaged, His Instructions can be followed, His Invitations can be answered, and the predictions made by His Prophets can be arranged chronologically. Therefore, we are going to continue our quest to ascertain what Yahowah had to say about His Towrah | Teachings.
However, we are in a distinct minority of interested parties. Rabbis papered over the Towrah, replacing it with their Talmud – which they now audaciously claim is the Torah. They have gone so far as to value this imbecilic and degrading collection of rabbinic arguments above the word of God. Especially telling, they consistently credit the men 2who composed this drivel, always stating their full name and titles and yet never once acknowledge Yahowah’s name. As a result, their religion has replaced the relationship God intended while His teaching and guidance have been sacrificed to impose their commandments and laws.
The religion of Christianity grew out of Paul’s animosity toward the Towrah. He dismisses God’s testimony as being “of the flesh” and, therefore, “opposed to the spirit.” He claims that the Towrah is “enslaving,” that it is “incapable of saving anyone,” and that it exists as a “cruel taskmaster.” According to Paul, the Towrah is “no longer in effect” because it was replaced by his Gospel. Paul even takes direct aim at the Covenant, its sign which is circumcision, the Shabat, as well as Yahowah’s Miqra’ey | Invitations to Meet, labeling them irrelevant and counterproductive.
And while the Quran claims that Allah inspired the Towrah, and that his Quran confirms its message, Muhammad’s recital is actually the antithesis of Yahowah’s witness. With Muhammad’s god depicted exclusively in hell tormenting unbelievers, it is patently obvious that Allah was modeled after “ha Satan – the Adversary.” The Quran’s caricatures of Adam, Noah, Abraham, Moses, David, Solomon, and “Jesus” are so preposterous, and so totally incongruous, they would only fool a fool.
Let’s not be counted among them. So, as we proceed, we will continue to rely upon amplified translations to more completely and accurately understand the message Yahowah is sharing. With this in mind, your comprehension will be enhanced if you read the bold text first, initially skipping over the Hebrew words and the expanded amplifications found within the parentheses. Then, once you understand the flow and gist of the sentence, go back and ponder the additional insights which have been provided through amplification.
3As you are aware, the Hebrew words transliterated within the parentheses are presented in their most generic forms. They have been stripped of prepositions, conjunctions, stems, moods, and pronouns. This was done so that you might become more familiar with God’s vocabulary, enabling you to look up each term for yourself online or in a Hebrew lexicon or dictionary. While I enjoy providing these translations, when it comes to the Word of God, you are wise to verify His testimony so that you come to rely on Him, not me or any other person.
Also relevant, Hebrew verbs define relationships, revealing the influence the subject and object of a verb are having on one another. They can convey the temporal or enduring nature of an action, designating whether or not we should expect ongoing results. Verbal moods express volition, presenting a choice or desire in the first, second, or third person.
However, Hebrew verbs do not designate time. There is no such thing as past, present, or future tenses in the Towrah, Naby’, wa Mizmowr. And since there is no direct counterpart in English to communicate many of these concepts, the unique nature of Hebrew grammar often requires further explanation.
As we have discovered, the alphabetic roots of many Hebrew words can be vocalized in different ways, ultimately changing the word’s meaning. Therefore, we must be careful, and consider every possibility. When these choices become subjective, or when an alternative meaning becomes particularly revealing, we will explore every relevant option.
When translating the Masoretic Text, we will check against the one-thousand-year-older witness of the Dead Sea Scrolls. This is because the older manuscripts are less prone to scribal error and religious malfeasance.
4Throughout, we shall endeavor to diminish the use of religious terminology and will select the most appropriate, direct, and accurate translation of each Hebrew term. For example, God’s Spirit is “qodesh – set apart,” not Holy. His final two Called-Out Assemblies are Kipurym | Reconciliations and Sukah | Shelters, rather than Atonement or Tabernacles.
Also, almost every name and title Yahowah has selected conveys something important. So, when we read Yisra’el, Yahuwdah, Towrah, Beryth, Moseh, ‘Abraham, or Dowd, there will be a rendering of the name’s meaning.
As we venture on in our voyage of discovery, we are about to be rewarded. There is a Mizmowr / Song devoted entirely to singing the Torah’s praises. In fact, the 119th Psalm provides Yahowah’s most comprehensive instruction on how to properly observe His Towrah | Teaching.
This Mizmowr, second only to the Towrah itself, may be the most important document ever written. If you have an ear for Yahowah, and if you love His Towrah, you are in for a treat.
The 119th Mizmowr is comprised of twenty-two refrains, just as there are twenty-two letters in the Hebrew alphabet. Each section of four poetic couplets is distinguished by one of those letters. They are presented in alphabetical order, beginning with Aleph and concluding with Taw. The subject discussed in each refrain mirrors the imagery associated with the Ancient Hebrew pictograph under which it is presented. Therefore, this Psalm also serves as a treatise on the letters which comprise the words of the Towrah.
For many, these Lyrics will be befuddling. For others, they are sure to be enlightening. The difference in perspective will all boil down to each individual’s definition of towrah. If you have been led to believe that 5the Torah is comprised of a long list of laws to be obeyed, this Psalm will be a huge disappointment because it does not address any. There is no reference to a commandment, to swearing, bearing false witness, or killing. There are no rules on how to observe the Shabat. Not a word is spoken on how to determine the timing of the Feasts, or even what one should do on those days. There is no reference to being circumcised, to what kinds of food you should or should not eat, to marriage, adultery, or divorce, to sacrifices, worship, or to prayer.
Therefore, if you believe that “observing the Torah” means “obeying God’s laws,” you will be disappointed. Even in this, the single most comprehensive presentation on how to observe Yahowah’s Towrah, you will find nothing to support a legalistic approach to God.
However, if you have come to realize that towrah means “teaching, instruction, guidance and direction,” and understand that Yahowah is encouraging us to “shamar – closely examine and carefully consider” His testimony, then this will be the most enlightening text you are likely to read.
In addition to highlighting the meaning of towrah and shamar, the Psalmist will systematically introduce the Towrah’s most inspiring terms, including: piquwdym, mitswah, mishpat, and choq. All four are featured in the opening stanza of this Song and are repeated throughout. So, let’s define them in the order of their appearance…
Piquwdym speaks of “precepts and instructions which have been entrusted to encourage us to carefully examine the guidance so that we respond appropriately.” The piquwdym are “directions which guide our choices, teaching us how to respond rationally” to all that God is offering. It is a plural derivative of paqad which, in addition to everything I’ve already shared, conveys the idea of “paying close attention and attending to the 6recommendations and instructive principles which teach us and guide our choices.” The word is rendered as a “precept” in English translations, which is appropriate so long as readers recognize that a precept is a teaching, a principle, and a form of guidance which serves to instruct those seeking to respond appropriately.
The mitswah convey what Yahowah is offering to those who are interested in His Covenant along with what He is expecting in return. They are the “instructive terms and conditions” of God’s “binding relationship agreement.” Almost always presented in the plural (because there are five conditions and five benefits), the mitswah serve as “authoritative directions.”
In English Bibles, mitswah is almost always translated as “commandments,” not so much because the Authority responsible for delineating these precepts is incontestable and irrefutable, but instead because of the religious community’s disdain for freewill. Acting as if they were God’s authorized agents, they want everyone to blindly obey them. And yet, that is irrational because mitswah is a compound of “my – to question” and “tsawah – instructions and directions.” Commands are to be obeyed, not questioned – which is the antithesis of the desired effect. Further, if a command, then Hebrew would need a word for obey.
Since a “command” is wholly inconsistent with freewill, if the mitswah are actually commandments, they would undermine the very foundation of the relationship God is seeking to achieve. Therefore, when we come to recognize that the Covenant is the raison d’etre of God’s Towrah testimony, we realize that rendering mitswah as “commandments” is in irreconcilable conflict with His primary purpose. And it is irrational to think that someone possessing God’s intellect and character would seek to command that which must be chosen to be genuine.
7Beyond that logic and etymology, there is yet another reason to oppose translating mitswah as “commandments.” Yahowah didn’t “command” ‘Abraham to do anything and, instead, asked him to choose of his own volition to respond to the directions He was providing. Since mitswah is used in conjunction with the Covenant, that is a serious problem for those inclined to promote their religion over this relationship.
Further, because Yahowah likes to define important terms like towrah and mitswah in their first occurrence, we are drawn to Bare’syth / Genesis 26:5. There we find God reaffirming the benefits of the Covenant to Yitschaq based upon ‘Abraham’s willingness “to listen to His voice and to observe His requirements, instructions, prescriptions, and guidance.” It is among the most revealing passages in the Towrah.
This discussion occurred many centuries before Moseh scribed the Towrah for Yisra’el. And yet, by using shamar | to visually examine and carefully consider before mitswah, chuqah, and towrah, Yahowah’s requirements, terms and conditions, recommendations, and teaching, it had to be in writing. That is the only way that they could be shamar | observed.
So, before we press on and investigate the Towrah’s Song, let’s set what we are about to learn into the proper context by considering Yahowah’s introduction of Towrah and Mitswah. Bare’syth / Genesis 26 is the first of 56 times that God deployed the title Towrah in the written record of His Towrah | Teaching.
Since context is vital, we will begin where this discussion commenced, in the third verse. Yahowah is speaking to Yitschaq, ‘Abraham’s son…
“If you choose of your own volition to dwell as a guest (guwr – as a dependent child, if you want to genuinely explore and reside (in the qal imperative this is 8actually Yitschaq’s option)) in (ba) this land (ha ‘erets ha zo’th – this specific realm and region), then (wa) I will choose to be (hayah – I will actually exist (scribed in the qal relational stem, denoting reality, imperfect conjugation, telling us that Yahowah will continue to be present, and in the cohortative mood, expressing God’s strong desire to endure)) with you (‘im ‘atah – near, beside, in a relationship with, and in association with you).
And indeed (wa ky), I will kneel down in love to bless you (barak ‘atah – I will diminish an aspect of Myself to greet and favor you, creating a better circumstance through you, and I will enrich you for your benefit (with the piel imperfect the subject, Yitschaq, is being engaged and empowered by Yahowah in this manner with unfolding consequences over time)).
For you to approach (la ‘atah), and on behalf of (wa la) your offspring and the seeds you will sow (zera’ ‘atah – your seed, posterity, and descendants based upon what you sow), I will provide (‘eth nathan – I will grant as a gift, bestow and entrust (qal imperfect – literally and genuinely, consistently and continuously)) all of (kol – the entirety of) God’s (‘el – the Almighty’s) realms (ha ‘erets – land and territories).
And (wa) I will take a stand, establish and bring into fruition, confirming (quwm – I will completely fulfill, accomplish, and validate that which is enduring (in the hifil perfect, Yahowah will at one point engage with Yitschaq such that he becomes like Yahowah)) the solemn promise (‘eth ha shabuwa’ – the truthful witness of seven, the binding pledge of the Shabat, and the affirmation of the sworn testimony regarding the contractual agreement between the two parties) which, to show the way to the benefits of the relationship (‘asher – providing an upright and elevated state, a joyful attitude, and an encouraged mindset to those walking the correct way along the proper path to a prosperous life, and to make a connection and 9build an enduring association), I swore (shaba’ – I promised and affirmed in a binding oath based upon seven and the Shabat) to your father (la ‘ab ‘atah), ‘Abraham (‘Abraham – father who raises and lifts up those who stand up and reach up, father of the abundantly enriched, merciful father, or father of multitudes who are confused and troublesome).” (Bare’syth / In the Beginning / Genesis 26:3)
It is this promise offered to ‘Abraham, Yitschaq, and Ya’aqob that Yahowah is seeking to honor on Yowm Kipurym in year 6000 Yah. He wants to be with and bless their descendants.
In this statement, these “‘erets – realms” are “‘el – God’s” to give. Moreover, this is one of the few times we see ‘erets in the plural form, therefore no longer limited to the Land of Yisra’el. In this way, I suspect that our Heavenly Father is saying that He intends to give the entire material realm, a.k.a., the universe, to those who choose to live with Him.
As is the case with a loving father, Yahowah is eager to kneel down to greet His children, to love them, to bless them, and to lift them up. He has promised to stand up for us, to establish and validate us, all so that we might endure. And as we know from Mizmowr 22 and Yasha’yah 53, He supported His Son’s sacrifice on Passover, UnYeasted Bread, and Firstborn Children, the first three of seven steps Home.
If God had intended to remind Yitschaq that He had “spoken to” ‘Abraham and engaged in a “conversation” with him, He would have used dabar or ‘amar, but instead, He used shabuwa’ and shaba’, both of which speak of a sworn and binding promise in association with the number seven.
Every aspect of the Beryth | Family Covenant Relationship offered to ‘Abraham was recorded in the 10Towrah. Therefore, this is where we find Yahowah’s sworn oath and solemn promise to His people. Having made this vow to ‘Abraham, having reaffirmed it with Yitschaq and Ya’aqob, and having reiterated it throughout the Towrah and Prophets, confirming His promise in writing, the notion that God would annul His most fundamental vow, alter His commitments, or replace what He has affirmed is disrespectful balderdash – making God no better than the men who corrupted His message. This notion, one which sits at the very heart of the world’s most popular religion, renders God untrustworthy. And yet, this is what Christianity requires to promote the Pauline myth of a “New Covenant” within a “New Testament.”
Beyond the fact that Yahowah is always true to His word, never reneging on any promise, developing this relationship with Yitschaq was in God’s interest. Our Heavenly Father grows through the relationships He develops with His children. It is what makes Him infinite – a condition which requires continual growth. It explains why we exist. It reveals why He endured so much to make this relationship possible. And while this realization is something many have a difficult time accepting, God, Himself, affirmed it by writing…
“And (wa) I will grow and thrive (rabah – I will increase, becoming greater by rearing offspring, continuing to remain (hifil perfect)) with (‘eth – alongside) your offspring (zera’ ‘atah – seed, descendants, and extended family) in connection with (ka – corresponding to and suitable for) the highest and most illuminated (kowkab – speaking of the light emanating from stars in the loftiness of (from kabar – to be multiplied and enriched in abundance)) spiritual realm of the heavens (ha shamaym – of the abode of God in the seventh dimension).
In addition (wa), I will give (nathan – I will bestow and deliver, I will grant a gift, I will offer and hand down (qal perfect)) to (la – to facilitate the approach of) your 11offspring (zera’ ‘atah – extended family and descendants) everything (kol) associated with (‘eth) these (ha) Godly (‘el) realms (‘erets – regions).
So (wa), through (ba – with and by way of) your descendants (zera’ ‘atah – your seed, offspring, and extended family), every (kol) race (gowym – ethnicity and place) on the earth (ha ‘erets – of the realm and land) will be blessed with more favorable circumstances (barak – will be greeted, lifted up, commended, and adored).” (Bare’syth / In the Beginning / Genesis 26:4)
While the benefits of the Covenant are marvelous, this relationship isn’t a one-sided affair. We may individually gain more from it than He does, but collectively, He is the biggest beneficiary. What value is the entire universe without someone with whom to explore it, share it, or enjoy it?
And while it cost God more than we can imagine to exonerate us, He is a beneficiary when He enlightens, empowers, and enriches us. Our company becomes more enjoyable, and He gets tremendous pleasure out of doing so. His children, equipped with His eternal energy, everlasting light and unmitigated power, are free to explore without restrictions and partake in His incomprehensible wealth as heirs.
The inclusion of the spiritual realm of the heavens in this follow-up statement indicates that we were on the right track, concluding that Yahowah is offering the Covenant’s children far more than ‘erets Yisra’el. Also, by including a reference to Heaven within a declaration promising to bless every race on earth, we can rightfully assume that God is addressing one of the Covenant’s benefits. As light, God’s children will not only be immortal, but we will also be able to explore the entire universe and Heaven beyond – traveling through the sixth and into the seventh dimension.
12God’s next declaration to Yitschaq – the child of promise – associates this favorable outcome with listening to God and observing the Towrah. It helps explain why Yahowah has chosen to exist with us, to bless us, and to provide us with access to His universe. It is by listening to God and by observing His “mishmereth – requirements,” “mitswah – terms and conditions,” “chuqah – clearly communicated prescriptions” and “towrah – guidance,” that the rewards associated with the “beryth – covenant relationship” materialize.
“This is because (‘eqeb – this is the reason for and the end result of, it is the cause and consequence, the merit and reward, of trusting the evidence; from ‘aqab – to dig in one’s heels, leaving footprints which are straightforward and steadfast, unwavering (the basis of Ya’aqob’s name)), to show the way to the benefits of the relationship (‘asher – to reveal the path to an upright and elevated state, a joyful attitude, and an encouraged mindset, to demonstrate walking the correct way along the proper path to a prosperous life, and to make the connections which lead to building an enduring, close, and beneficial association), ‘Abraham (‘Abraham – father who raises and lifts up those who stand up and reach up, father of the abundantly enriched, merciful father, or father of multitudes who are confused and troublesome) listened to (shama’ – for a period of time he heard, he used his ears and the perception of hearing to completely process audible information so as to totally understand (qal perfect – literally but not consistently or continually)) My voice (b-qowl-y – the way I speak, to the sound of My call, to My audible instructions and guidance; related to quwm – to arise, take a stand, and establish and qara’ – by way of an invitation and summons, an offer to meet and be welcomed, to be called out by reading and reciting), and he visually observed and carefully considered (shamar – he habitually kept his eyes focused upon, literally and continuously closely examining and diligently evaluating, 13paying attention to the details so that he would understand, thereby protected by caring about, prioritizing, and watching over (qal imperfect – literally and continually)) My requirements and My responsibilities (mishmereth ‘any – My verbalized expressions regarding My mission to provide safeguards and My obligation to fulfilling them; from mashal – vivid and easily remembered proverbs and parables providing wisdom through representation and comparison and shamar – to observe), My directions and conditions pertaining to what I am offering and expecting in return (mitswah ‘any – My binding instructions regarding My contractual agreement and My authorized requests regarding this relationship), My inscribed and clearly communicated prescriptions for living (chuqah – My engraved and thus written statements which have been chiseled in stone to communicate how one should respond to be cut into the relationship; from chaqah and choq – to carve out a share of something and cut someone into a relationship through a portrayal of nourishing thoughts, cheqer – addressing that which can be discovered, explored, probed, and examined to gain information through a determined and comprehensive search to increase comprehension), and My Towrah (Towrah ‘any – the Source from which My Teaching, Guidance, Instruction, and Direction Flow).” (Bare’syth / In the Beginning / Genesis 26:5)
This statement is essential to our understanding of the Covenant. The means to participate in it begins by listening to Yahowah – which is accomplished when we recite His Towrah, Prophets, and Psalms. We capitalize upon this opportunity by accepting His mishmereth | requirements – five of which are specific to the Beryth. Our acceptance then necessitates Yahowah honoring His mishmereth | responsibilities – which includes providing eternal life while perfecting and adopting, enriching and empowering, His Children.
14Both sides of this equation are encapsulated in mitswah | directions on what God is requesting and offering in return to those engaging in the Covenant. Yahowah is encouraging us to ponder the implications of His instructions regarding the relationship.
Chuqah is another Covenant-related term Yahowah wants us to closely examine and carefully consider. These include the written covenants of our inheritance.
By specifying mishmereth, mitswah, and chuqah prior to towrah, God is suggesting that, relative to the Covenant, these are the most important elements of His Towrah. When we understand and accept them, we are well on our way Home.
God mentioned nothing even remotely related to “faith.” He did not say, nor did He imply, that the benefits of the Covenant occurred because ‘Abraham “believed” Him. And as such, you can trash the book of Galatians along with the rest of the Pauline epistles. The author of the Christian New Testament attempted to bypass the Towrah by claiming that ‘Abraham’s righteousness was the result of his “faith,” and that it had nothing to do with his willingness to listen to Yahowah’s requirements and responsibilities nor observe the conditions of the Covenant as they are presented in His Towrah.
Since the means to engage in this relationship is the antithesis of Paul’s diatribe, who do you suppose is right? And with a question this easy to answer, why are there 2.4 billion Christians and so few Covenant members? And why do rabbis so readily dismiss the Covenant and seldom if ever speak of its requirements or benefits?
Much of Bare’syth 26:6 is misrepresented in English Bibles to lead the faithful astray. For example, over the millennia, religious advocates have deliberately sought to dupe the unsuspecting by errantly rendering shama’ as “obey,” creating the impression that the “God of the ‘Old 15Testament’ is a fearsome and demanding Lord” whose punishments for non-compliance could only be avoided through their intervention and dictates.
But no matter how many English “translations” claim otherwise, shama’ does not mean “obey.” It only means “to listen.” And if you believe that “listening” and “obeying” are the same thing, I suspect that you have never been married, raised children, or managed a business. In actuality, Hebrew does not have a word for “obey” because the notion of “obedience” is counter to Yahowah’s nature and plan.
Therefore, this assessment of ‘Abraham’s response to Yahowah’s voice leads to the realization that listening is a cerebral concept. Sound waves are processed in the brain, and in the case of an audible voice, the message is interpreted and given meaning. This results in knowing, and sometimes in understanding, what has been conveyed.
When God is speaking, it behooves us to listen to Him and then think about what He has shared – especially if we want to benefit from His guidance. It does not matter what anyone believes. When it comes to being right about God and the survival of our soul, what counts is what Yahowah actually stated.
Shama’ | listen was scribed in the qal perfect, indicating that, while ‘Abraham actually listened to Yahowah, he did not do so consistently or continually. This may explain why his behavior was so checkered. As we will discover, there was a period of time when ‘Abraham was far less than an ideal individual.
It is particularly relevant to recognize that the verb, shamar | to observe, was scribed in the imperfect. This not only indicates that Yahowah’s requirements, conditions, prescriptions, and guidance were in writing, but also that ‘Abraham was a more diligent reader than a listener.
16And since this insight was conveyed to Yitschaq, and to us through him, we are provided with a remarkable insight into forming a relationship with God. Yahowah is calling His people home at this moment in time. If we listen and then respond by searching His Towrah to learn how to engage in the Covenant and respond to His Invitations, then we will benefit in the same manner as did ‘Abraham.
Recognizing that the Covenant was formed with ‘Abraham and blossomed through Ya’aqob, with the perfect conjugation applied to shama’ | listen and the consistent and continual imperfect conjunction scribed in reference to shamar | observe, God has established our priorities. Listen to Him when it is possible to do so and then make a habit of closely examining and carefully considering His Towrah | Guidance.
Unfortunately, this message is typically squandered because, as was the case with shama’, shamar has been corrupted by the religious to create a false impression. Shamar means “to use one’s eyes to focus upon, closely examining and carefully considering that which can be seen.” It is the second of two ways humans, like most animals, are equipped to learn. While the senses of touch, taste, and smell contribute to our development and wellbeing, knowledge and understanding come by way of listening and observing. It is hard to imagine trying to communicate with and educate someone who is both blind and deaf. And yet, that is what religion does to those it infects, ostensibly precluding believers from listening to Yahowah by observing His Towrah.
Since there is the potential for misunderstanding here, please be aware that shamar does not mean “keep,” especially in the context of being “obedient,” and shama’ does not mean “obey.” There is no Hebrew word for “obedience or obey,” and neither the Hebrew shama’ nor shamar conveys submission.
17As we shall discover in the Covenant volume of Observations and within the Family volume of Yada Yahowah, there is one prerequisite and four “mishmereth – requirements” to which we must agree if we want to enjoy any of the Covenant’s blessings and benefits. After demonstrating our willingness to walk away from organized religion and national politics, distancing ourselves from family and societal traditions, we must come to know Yahowah sufficiently to trust and rely upon Him. Then we must be willing to walk to God along the path which He has provided through the Miqra’ey so that He can perfect us.
To accomplish this correctly, we are asked to continuously observe, by closely examining and carefully considering, the conditions associated with Yahowah’s Family-Oriented Covenant Relationship. Doing so, of course, requires us to study the Towrah, which is where these instructions are recorded. And finally, as a sign that we are committed to raising our own children within the Covenant, we must circumcise our sons.
By doing these things, we are welcomed into God’s Family. We are rewarded with eternal life and are perfected, enriched, and empowered by Yahowah. There are no exceptions to these requirements nor exclusions to these benefits. God’s rules and provisions have not changed and will not change. We either accept them and are rewarded as He delineated them, or we forego the benefits. There is no room for negotiation. There is no grey area, no wiggle room. And there is no accommodation for feelings or for faith in this undertaking.
God has stated that He, like any responsible father, has “chuqah – rules.” It’s His universe, so He knows us and it better than anyone and, therefore, is in the best possible position to issue prescriptions for living. And yet, because He gave us the gift of freewill, we don’t have to follow any 18of His instructions, that is unless we want to receive the Covenant’s benefits.
We turned to this profound declaration because we were interested in learning God’s perspective on His Towrah. And not surprisingly, He gave it to us. He said that the Covenant’s blessings are the result of listening to Him, which is accomplished by continually observing His Towrah. Therefore, if we want to join ‘Abraham, Yitschaq, and Ya’aqob in Heaven, and come to enjoy being with Moseh and Dowd, we do so by observing the Towrah, closely examining it and carefully considering what it reveals.
This realization should have stopped the Christian presses. The moment God said that the reason the Covenant’s blessings were being provided was because ‘Abraham had observed the Towrah, He completely undermined Pauline Doctrine and destroyed Christianity. The argument Paul all-too-cleverly deployed against Yahowah’s Towrah, effectively annulling it, was that, since the Towrah did not yet exist during ‘Abraham’s life, it could not have been the Towrah which made ‘Abraham righteous. He then surmised that, since ‘Abraham’s salvation had nothing to do with the Towrah, ours shouldn’t either. This then led Paul to opine that it was ‘Abraham’s belief in God which caused him to be right with God. And if this were the case with ‘Abraham, faith in God would then be the means to save the rest of us. Collectively, this became known as “Salvation through Faith in the Gospel of Grace.”
Only one problem…his theory is completely inconsistent with Yahowah’s testimony. And that means that Paul built his religious edifice – known to the world as “Christianity” – on a faulty foundation when he claimed to speak for the God he was contradicting. ‘Abraham listened to God and then continually observed His Towrah | 19Instructions and Teaching. And that is why such a flawed individual was saved.
As would be expected, the opening line of the 119th Psalm is breathtaking in its scope. It begins with the first letter of the Hebrew alphabet, the Aleph | , which was drawn in the form of a ram’s head. It graphically represents the ideas of leading and protecting the flock. The Aleph also has the honor of being the first letter in Yahowah’s favorite titles: ‘el | God and ‘ab | Father.
“Properly guided and happy (‘ashery – blessed by favorably advancing along the straightforward path, making progress by being led and walking in the right direction; from ‘asher – shown how to receive the benefits of the relationship and to get the most out of life) is the Way (derek – is the journey and path) to becoming perfected, entirely right, and without limitation (tamym – to becoming totally innocent, sound and perfectly healthy, whole and complete, unimpaired and impeccable, honest and correct, in absolute accord with the truth, demonstrating integrity and becoming upright, even righteous) are those who walk (ha halak – are those who travel, journeying through life by proceeding (qal participle – moving in a highly demonstrable and genuine manner)) in (ba) the Towrah (Towrah – the Teaching and Instruction, the Guidance and Direction) 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).” (Mizmowr / Song / Psalm 119:1)
With every relevant nuance of each word brought to the forefront, here is the same declaration…
20“Properly guided and happy, blessed by favorably advancing along the straightforward path, making progress by being led and walking in the right direction while shown how to receive the benefits of the relationship and to get the most out of life (‘ashery) is the Way (derek) to becoming perfected, entirely right, and without limitation, totally innocent, perfectly healthy, whole and complete, unimpaired and impeccable, honest and correct (tamym) are those who walk by proceeding in a highly demonstrable manner (ha halak) in (ba) the Towrah | Teaching and Guidance, Instructions and Directions (Towrah) of Yahowah (Yahowah).”
Dowd began his most important Mizmowr with the same word he used to commence his first Psalm – ‘ashery. This is also the word which ignited my passion to translate Yahowah’s words. Without ‘asher, Yada Yahowah would not exist.
When ‘asher is written as ‘ashery it is technically “My way to provide the benefits of the relationship.” However, that is just the beginning because ‘asher is among the most complex words in the Hebrew lexicon. It is the name of Ya’aqob’s eighth son who was the progenitor of the tribe. In the feminine form, ‘Asherah is also the name of the menacing goddess demeaned throughout the Prophets as the Queen of Heaven and Mother of God. Her incorporation into Judaism, Christianity, and Islam hassled many astray.
In addition to these names, ‘asher is a verb, a masculine and a feminine noun, a participle and a conjunction, as well as a relative pronoun and preposition. In the Yada Yahowah series of books, you will most often see it translated as either “to show the way to receive the benefits of the relationship” or as “the correct path to walk to get the greatest joy out of life.” As such, it speaks of the Beryth and Miqra’ey.
21Yahowah’s prescribed derek | way is to be Towrah-observant. This alone provides the correct derek | path to God.
Tamym is the plural of tamam | to be completely whole and entirely right. While it is typically rendered as “blameless” or “perfect” in English Bibles, by doing so, publishers create the false impression that God expects us to achieve this impeccable status. Tamym is, therefore, more accurately translated as “becoming perfected,” which is something Yahowah does for us during Chag Matsah and as a benefit of the Covenant. We can, however, by observing the Towrah, become “tamym – entirely right, perceived as innocent, unimpaired, honest, and correct.”
Ha halak, which was used here to address those whose journey through life is guided by the Towrah, speaks positively of the proper approach to God while besmirching Judaism. Yahowah wants us on our feet, not our knees. He wants us moving and engaged rather than sedentary or entrenched. Moreover, the way to God is comprised of seven steps, a path we walk to Heaven through the Miqra’ey.
This leads us to what may be the most important word in God’s Word – Towrah. Derived from the actionable root, yarah, the Towrah is “the Source from which Teaching and Guidance, Instructions and Directions Flow.” It is where we turn to know Yahowah, understand what He is offering and expects in return, so that we are properly guided and correctly taught.
Addressing one of the Towrah’s most revealing declarations, this statement explains the proper way to meet one of the Covenant’s requirements: “And Yahowah appeared as God to ‘Abram, and He said to him, ‘I Am God Almighty. Choose of your own volition to walk to My presence so that you can become perfected, perceived as innocent, and entirely right (tamym).’” 22(Bare’syth / Genesis 17:1) We accomplish this by “halak ba towrah – walking in the Towrah.”
By saying that the derek | path to tamym | becoming perfected was ‘ashry | enjoyable and happy, Yahowah directed our attention to His Chag | Festival Feasts. These seven celebratory parties, known as the Mow’ed Miqra’ey | Eternal Witnesses to the Restoring Testimony regarding the Invitations to be Called Out and Meet with God, are not only found in the heart of the Towrah, they comprise the means to our reconciliation, redemption, and salvation.
There are two places where walking plays an essential role in the Towrah. First, to engage in the Covenant, we are asked to walk away from the things of man and then to walk to God. In the second, God encourages us to walk with Him as He leads us to the Promised Land through the observation of Passover, UnYeasted Bread, Firstborn Children, the Promise of the Shabat, Trumpets, and Reconciliations, concluding in Shelters.
By walking in the Towrah of Yahowah, we are walking away from political, religious, and societal influences – away from Babel | to Corrupt and Confuse by Commingling and then unto God. And by trusting and relying upon Yahowah’s Towrah, we become righteous and innocent, because God provided the means to our vindication.
By thoughtfully considering the first line of 176 which comprise this Mizmowr, we have grown considerably richer in our understanding of what Yahowah is asking of us and offering to us. The Towrah is the source of our salvation, making it possible for us to enjoy an eternal relationship with God.
This second stanza is similar to the first, in that it begins with ‘ashery and an Aleph…
23“Properly guided, blessed, and happy (‘ashery – joyous in the most favorable of circumstances, advancing along the straightforward path, making progress by being led and walking in the right direction; from ‘asher – shown how to receive the benefits of the relationship and to get the most out of life) are those who are preserved and protected by observing (natsar – are those who are kept safe, branching out and growing by developing a relationship through diligently focusing upon (qal participle)) His enduring testimony and restoring witness (‘eduwth huw’ – His precepts and provisions, His repeated stipulations for returning; from ‘ed – witness, testimony, and evidence which endures forever, a contracted form of ‘uwd – to repeatedly testify about restoration and to exhort, warn, and affirm).
They genuinely and consistently seek to have a relationship with it (darash hy’ – they desire to know more about it, pondering it while searching it (qal imperfect) [hy’ | it is from 11QPs and is addressing the ‘eduwth]) for all (la kol) time (dowr – in every age, place, and generation [from 11QPs vs. leb | heart in the MT]).” (Mizmowr / Song / Psalm 119:2)
While man is preoccupied with salvation, God’s focus is on forming an enduring relationship. He has no interest in saving those who do not seek to know Him or want to engage in the Covenant. So, we should not be surprised that those who are “‘ashery – properly guided” “darash – genuinely seek to have a relationship” with Him through the “‘eduwth – eternal testimony and restoring witness” “la kol dowr – for all time.” And they “natsar – are saved by observing” what Yahowah has revealed. Therefore, God is interested in saving those who enjoy learning and those who cherish the voyage of discovery through words and time. Yahowah embraces those who seek to learn from Him because He knows that He can continually enrich and empower their lives.
24In the bluffs above Qumran this, the greatest of the Psalms, is found between what is now labeled the 132nd and 135th Psalm on a scroll now called 11QPS – The Great Psalms Scroll. It provides the most comprehensive ancient witness of the Mizmowr. Referring to it, we find two errors in the Masoretic Text in the second stanza. The first indicates that those who are properly guided, develop an inquisitive relationship with “Her” or, in this case, “it.” The third-person singular feminine pronoun is, therefore, referencing Yahowah’s “‘eduwth – restoring testimony,” which is a feminine noun. This affirms that we find God through His witness, and that we are properly guided and saved by His testimony.
The second Masorete error is that they replaced “la kol dowr – for all time” with “ba kol leb – in their hearts.” Correctly rendered, we discover that the means to being properly guided and saved, and to develop a relationship with God, is by being continually observant. This approach is for every age, generation, place, and time.
As an additional benefit, those who are correctly guided by Yahowah’s Towrah are averted away from doing things which are inappropriate.
“So therefore (‘aph – moreover and furthermore), they do not plot or carry out (lo’ pa’al – they do not fashion, conceive, devise, or perform (qal perfect)) that which is harmful or wrong (‘eowlah – an injustice, that which is evil and inappropriate, damaging to others) by walking in His ways (ba derek huw’ halak – by following His example and progressing along His path (qal perfect)).” (Mizmowr / Song / Psalm 119:3)
Staying on theme, ‘aph, which means “also and furthermore, therefore and moreover,” in addition to “while being human,” begins with an Aleph – the first letter in the Hebrew alphabet. Throughout this Mizmowr, we will 25experience 8 insights derived from each of the 22 letters in alphabetical order.
The Towrah is the antidote for corruption. Therefore, God’s instruction is the cure for religion. His guidance exists as the map which keeps us from leading others astray.
This next stanza introduces the first of the four words which Dowd chose to guide us through the most important aspects of the Towrah. Over the next five verses, we will witness all of them. And in this case, the Psalmist is addressing God…
“You (‘atah), Yourself, have provided instructions and directions (tsawah – You spoke of and provided these authoritative precepts, establishing this message conveying the terms and conditions (piel perfect)) regarding Your precepts, those instructions which You have entrusted to us, encouraging us to carefully examine for guidance so that we respond appropriately to You (piquwdym ‘atah – Your procedures and directions which guide our choices, teaching us how to engage correctly and rationally to You; from paqaqd – to attend to, appoint, and look after, paying attention to while taking into account), to be extensively observed (la ma’od shamar – to be diligently focused upon, to be very closely examined and to be carefully considered to the greatest extent possible (qal infinitive – relationally and genuinely, consistently and continually, intensely and dramatically)).” (Mizmowr / Song / Psalm 119:4)
More robustly translated, piquwdym, which is a plural derivative of paqad, when rendered in the second person and addressing Yahowah, says: “Your precepts, these instructions which You have entrusted to us, encouraging us to pay close attention to and examine, these are directions You have provided so that we are properly guided and can respond appropriately to You.” The 26piquwdym include “procedures and directions which influence our decisions.” They “teach us how to engage rationally and morally” to Yahowah. The piquwdym are comprised of things which God appointed, and we should attend to, paying attention so that we take them into account.
Yahowah not only provided them, He wants us to diligently observe them, examining them to the greatest extent possible. Read them, consider them, and then respond appropriately.
The reason was obvious from Dowd’s perspective…
“So that (‘achalay – because my desire is for) my path through life (derek ‘any – my ways) will be properly prepared and firmly established (kuwn – will be appropriately directed, steadfast, and upright, proven and secure, correctly decided and supported (nifal imperfect)) by (la) observing, examining, and considering (shamar – focusing upon, attending to, and being circumspect regarding (qal infinitive)), Your truth (‘emeth – Your consistent, never-changing, sure, honest, fair, enduring, and reliable testimony [from 11QPs]).” (Mizmowr / Song / Psalm 119:5)
Dowd, whom Yahowah consistently called tsadaq | right, and thus vindicated, recognized that, by considering what God said was true, he would be properly prepared to meet every challenge without wavering. Our steps are properly guided when we turn to the Towrah.
Once again, we find a different reading in the Dead Sea Scrolls. The Masoretic Text concludes with “choq – prescriptions,” while 11QPS states that we are to observe Yahowah’s “‘emeth – enduring truth,” His “consistent, never-changing or wavering, sure, steadfast, honest, fair, and reliable testimony.” So, recognizing that the rabbis are wont to mold God’s prescriptions to their liking, changing them as they saw fit, it is no wonder that they were opposed 27to revealing that His message represented enduring and unchanging truth.
Those who are properly prepared are seldom embarrassed. And that is why it is important to consider Yahowah’s mitswah…
“Then (‘az – therefore, at any moment in time no matter the place or occasion), with (ba – by) me observing and considering (nabat ‘any ‘el – me looking at and gazing upon, considering, perceiving, and regarding, then responding appropriately to (hifil infinitive)) all of (kol) Your instructive conditions regarding what You are offering and are expecting in return (mitswah ‘atah – You have provided authoritative directions and written instructions which comprise the precepts and terms of what You have established; from my – to consider the who, what, why, where, when, and how of tsawah – appointing and constituting the message, enjoining it by shouting out instructions and directions regarding what You have commissioned), I will never be embarrassed or ashamed (bowsh – I will never be disappointed, confounded, or even delayed, neither humiliated, disgraced, or frustrated (qal imperfect)).” (Mizmowr / Song / Psalm 119:6)
The man who wrote these words was the Chosen One, the Firstborn Son of God, His anointed Mashyach and Melek, the man Yahowah appointed to Shepherd His flock, and the Branch from which we grow. As a prophet, Dowd wrote the lyrics God enjoyed most of all. And even he, the most prepared and equipped man in history, and likely the brightest and most articulate, saw the benefit in fulfilling the mitswah. By knowing where he stood with God, he was never embarrassed or disappointed, neither confused nor frustrated. While hardly a secret, observing the Towrah was the key to his success.
Notwithstanding Dowd’s supreme status among men, even those of us considerably down the line can claim this 28pronouncement for ourselves. I am about as outspoken as anyone alive today, and yet, when it comes to sharing Yahowah’s message, I have never been embarrassed. God equips His people for success.
The best way we can thank Yahowah and demonstrate our appreciation is to do as we have been equipped. When we teach what we have learned, God’s Family grows as others become right and are vindicated.
“Forevermore (‘owd), I will publicly acknowledge and thank You (yadah ‘atah – to You I will express my gratitude while professing my appreciation for Your acts and attributes (hifil imperfect jussive)) directly with the right attitude (ba yashar leb – in a straightforward manner, honestly and with integrity) as (ba) I continue to learn and then teach (lamad ‘any – I investigate and respond properly to, I am trained in and then instruct (qal infinitive)) Your means to exercise good judgment and decide what is correct and vindicating (mishpat tsedeq ‘atah – make valid decisions based upon what You say is right, achieve justice by determining what is accurate and fair).” (Mizmowr / Song / Psalm 119:7)
Yahowah’s seven-step plan of reconciliation is pure genius in that it both fairly and justly resolves the issues associated with our propensity to have been religious and political without compromising Yahowah’s integrity. God paid our penalty, thereby redeeming us. His intercession is worth extolling.
Mishpat is one of many hundreds of Hebrew terms combining the interrogatories my or mah with a noun or verb. In this case, Dowd has learned and is now teaching us my-shaphat | how to make quality decisions about what is right and thus vindicating.
There are two ways to interpret this next line. Me’ah can serve to intensify ‘azab, which is to say, “there is absolutely no possibility under any circumstances 29whatsoever that I will be neglected or forsaken by You.” Or me’ah can be translated as “one hundred” and thus speak of “a hundred eternities.”
“According to (‘eth – with) Your clearly communicated prescriptions of what we should do in life to live (choq ‘atah – Your inscribed thoughts and engraved recommendations regarding being allocated a share), by being observant (shamar – through careful examination and evaluation (qal imperfect)), You will not neglect or abandon me (‘al ‘azab ‘any – You will not be disassociated from me, leave or forsake me, You will not reject or desert me) for a hundred (me’ah) eternities (‘ad).” (Mizmowr / Song / Psalm 119:8)
Dowd derived his confidence from Yahowah’s Towrah. As he grew in his understanding, he came to realize that, by relying upon what Yahowah had promised, he would be associated with God forevermore. The conditional promises Yahowah made to ‘Abraham through the Covenant apply to all of us. The moment we accept the mitswah and choq of the Beryth, and trust God to deliver the benefits, the fate of our soul is assured.
Such confidence is appealing to both God as well as to men and women. It turned a lowly shepherd into a mighty king and savior.
Under the auspices of the letter Aleph, which is symbolic of Yahowah’s power and authority, and which speaks of beginnings, here are the first four couplets and eight verses of Dowd’s Towrah Song.
“Properly guided and happy, blessed by favorably advancing along the straightforward path, making progress by being led and walking in the right direction while shown how to receive the benefits of the relationship, and to get the most out of life (‘ashery), is the Way (derek) to becoming perfected, entirely right, and without limitation, totally innocent, perfectly 30healthy, whole and complete, unimpaired and impeccable, honest and correct (tamym) are those who walk by proceeding in a highly demonstrable manner (ha halak) in (ba) the Towrah | Teaching and Guidance, Instructions and Directions (Towrah) of Yahowah (Yahowah). (Mizmowr 119:1)
Properly guided and blessed, advancing along the proper path to receive the benefits of the relationship (‘ashery), are those who are preserved and protected by observing (natsar) His enduring testimony and restoring witness (‘eduwth huw’).
They consistently seek to have a relationship with it and desire to learn more about it (darash hy’) for all (la kol) time (dowr). (Mizmowr 119:2)
So therefore (‘aph), by walking in His way and following the path He has provided (ba derek huw’ halak), they do not plot or carry out (lo’ pa’al) that which is harmful or wrong, inappropriate or damaging to others (‘eowlah). (Mizmowr 119:3)
You (‘atah), Yourself, have provided instructions and directions, conveying the terms and conditions (tsawah) which are to be extensively observed (la ma’od shamar) of Your precepts, those instructions which You have entrusted to us, encouraging us to carefully examine for guidance so that we respond appropriately to You (piquwdym ‘atah). (Mizmowr 119:4)
This is so that (‘achalay) my path through life (derek ‘any) will be properly prepared, appropriately directed, firmly established, and proven correct (kuwn) by (la) observing, examining, and considering (shamar) Your consistent, never-changing, sure, honest, fair, enduring, and reliable testimony (‘emeth). (Mizmowr 119:5)
Then, no matter the occasion (‘az), with (ba) me observing and considering (nabat ‘any ‘el) all of (kol) 31Your instructive conditions regarding what You are offering and are expecting in return (mitswah ‘atah), I will never be embarrassed or ashamed, never confounded or confused, neither frustrated nor disappointed (bowsh). (Mizmowr 119:6)
Forevermore (‘owd), I will publicly acknowledge and thank You (yadah ‘atah) directly with the right attitude (ba yashar leb) as (ba) I continue to learn and then teach (lamad ‘any) Your means to exercise good judgment and decide what is correct and vindicating (mishpat tsedeq ‘atah). (Mizmowr 119:7)
According to (‘eth) Your clearly communicated prescriptions of what we should do in life to live (choq ‘atah), by being observant (shamar), You will not neglect or abandon me, neither disassociate from me nor reject me (‘al ‘azab ‘any) for a hundred (me’ah) eternities (‘ad).” (Mizmowr / Song / Psalm 119:8)
Under the auspices of the letter Beyth, which is symbolic of God’s Family and His Home, we find the second refrain of this wonderful song. Its opening line poses, and then answers, the question we should all be contemplating. It is, after all, our salvation that is at stake.
“In what manner (ba mah – with what) can a young man (na’ar) be justified and proper, then remembered as brilliant (zakah – be seen as morally superior and be acquitted, be considered clear, clean, and righteous so that he is vindicated and found to be innocent; from zakak – considered to be bright, even brilliant and zakar – recalled and remembered (piel imperfect)) with regard to his life and conduct (‘eth ‘orach huw’ – in his manner and destiny in life)? By being observant (la shamar – by being properly focused, keeping the eyes open, closely 32examining and carefully considering (qal infinitive)) in accordance with (ka – consistent with) Your Word (dabar ‘atah).” (Mizmowr / Song / Psalm 119:9)
Whether our goal is to be remembered as a brilliant orator of God’s Word or as having been justified and vindicated by it, the means to both come by being observant. When we focus on the Word of God, our lives matter.
Salvation is afforded to those who seek to form a relationship with our Heavenly Father in accordance with the terms and conditions of His Covenant. And no one was as brilliant at this, nor as well remembered for it, as was Dowd.
“With all my heart and thinking, and in my best judgment (ba kol leb ‘any – with all my being, I am wholly motivated), I seek to form a relationship with You (darash ‘atah – I search to learn more about You).
You do not want me to be deceived or misled (‘al shagah ‘any – You will not want me to be led astray or to be mistaken, to be ignorant or errant (hifil imperfect jussive)) from (min) instructive conditions regarding what You have offered and expect in return (mitswah ‘atah – Your authoritative directions and written instructions which comprise the precepts of what You have established; from my – to consider the who, what, why, where, when, and how of tsawah – appointing and constituting the message, enjoining it by shouting out the instructions and directions regarding what You have commissioned).” (Mizmowr / Song / Psalm 119:10)
One of the many reasons Dowd was loved by Yahowah is because he prioritized his relationship with God above all else. We would be wise to do the same.
Yahowah does not want us to be ignorant, deceived, or misled. Therefore, He inspired His prophets to educate us. 33The more we know about Him, the less likely it is that we will be led astray by religious zealots.
God’s promises to us are conveyed in His words. When we value them and cherish our relationship with Him, the way to God is clear…
“In my heart (ba leb ‘any – within my inner nature such that it influences my attitude and ambitions, my thinking and judgment), I have genuinely treasured and cherished (tsaphan – I value and therefore have gathered and stored up (qal perfect)) Your instructions and promises (‘imrah ‘atah – Your sayings and words, Your every utterance) so that (la ma’an) I do not err, go astray, and miss the way (lo’ chata’– I do not bear the loss for being wrong or bear the blame for failing to find the means) to approach You (la ‘atah).” (Mizmowr / Song / Psalm 119:11)
Nothing is more valuable than the word of God. We would do well to treasure His instructions and promises. Doing so will prevent us from being led away from the proper path to approach Yahowah.
If Socialist Secular Humanists, Muslims, Christians, and religious Jews had cherished Yahowah’s words sufficiently to know what God revealed to us, they would no longer value their faith. To know Yahowah is to reject religion.
And speaking of religion, those who rule over its various strains would have you bow before them and their caricature of God. But that is not how God operates.
“Highly commended are You for having knelt down in love to lift up and bless, providing favor (barak ‘atah – on Your knees You greet and enrich, engaging in positive and uplifting dialog (qal participle)), Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as 34guided by His towrah – instructions regarding His hayah – existence).
You have chosen to teach me so that I learn and can provide instruction (lamad ‘any – I learn from You as You impart information to me to that I can respond appropriately (piel imperative – it is Your will and desire to have me benefit from Your teaching)) regarding Your clearly communicated and written prescriptions for living (choq ‘atah – Your inscribed thoughts and engraved recommendations regarding inheriting a share of what is being allocated).” (Mizmowr / Song / Psalm 119:12)
Muslims, as jihadists, ask Allah’s help before they kill. Christians call upon their Lord Jesus to intervene so that they prevail while engaged in the minutiae of life. Jews bob their heads as minions mindlessly muttering rabbinical prayers toward a stone wall. So here is a better idea: ask Yahowah to teach you what you need to know so that you respond appropriately to His prescriptions for living.
So that others might benefit from this advice, the Psalm reads:
“With my lips (ba saphah ‘any – in my spoken words), I recount and record the written text (saphar – I recall and proclaim from the inscribed scroll), including every aspect of (kol) the means to execute good judgment and make reasoned decisions regarding the resolution of disputes, so as to be right (mishpat – the basis of informed, thoughtful, and rational thinking leading to being moral, fair, just, and right) about that which comes from Your mouth (peh ‘atah).” (Mizmowr / Song / Psalm 119:13)
The verb saphar is to take a systematic approach to Yahowah’s testimony – reviewing each word as an accountant would when taking inventory. As a noun, sepher is a written record which is conveyed in a book or scroll.
35Mishpat speaks of making good decisions and of resolving disputes in an equitable fashion. Since Yahowah’s means to reconcile our relationship is through His Miqra’ey, the mishpat are indicative of us exercising good judgment regarding this approach.
“In the Way (ba derek – along the path) of Your Eternal Testimony and Restoring Witness (‘eduwth ‘atah – Your source of irrefutable and undeniable evidence which affirms and bears witness to Your contingent approach; from ‘uwd – to repeatedly testify about restoration), I am pleased and delighted (suws – I am particularly fond because I find great enjoyment as a result of the ensuing relationship), well beyond (ka al – as much as and similar to) the satisfaction derived from wealth and riches as well as everything else considered valuable (kol hown – every form of wealth).” (Mizmowr / Song / Psalm 119:14)
A man of enormous wealth, Dowd’s first love and passion was the word of God – of which he was a prolific contributor. It is far more satisfying, indeed enduring, than the wealth amassed by every civilization, religious institution, or nation.
It is interesting that a man who was the most frequently inspired by God, the recipient of more prophetic insights than any other, and the individual who participated in the most direct conversations with God, also studied the word of God. Perhaps that is one of the reasons Yahowah was so supportive of and conversant with him. Before Dowd became a teacher of the Towrah, he was a student devoted to learning from God’s teaching.
“Concerning Your precepts and directions, the instructions which You have entrusted to us, encouraging us to carefully examine for guidance so that we respond appropriately to You (ba piquwdym ‘atah – with Your procedures which guide our choices, 36teaching us how to engage correctly and rationally to You; from paqaqd – to attend to, appoint, and look after, paying attention to while taking into account), I will choose to meditate on them, diligently consider them, and then speak enthusiastically of them (syach – I want to consistently ponder and always contemplate them so that I am motivated to continually share them (written in the cohortative form in the DSS which conveys volition and in the imperfect conjugation which speaks of ongoing activity)).
And (wa) I will choose to consistently observe (nabat – I will continually consider, using the perception of sight to examine, interpreting so as to understand (scribed in the hifil stem where Dowd is causing God to engage, and in the imperfect conjugation where this process is continuing and ongoing, and in the cohortative mood, conveying that this is Dowd’s choice to closely examine)) Your ways (‘orah ‘atah – Your path through life set into the context of a relational journey whereby the travelers enjoy one another’s company).” (Mizmowr / Song / Psalm 119:15)
Dowd sought to be on the same page with God. His goal was for his path through the lives he would live to be in sync with Yahowah’s ways. And for this to occur, Dowd was observant.
This, too, is wonderful advice. It is the antidote for all which ails the human soul.
“Concerning Your clearly communicated written prescriptions which cut me into the relationship (ba choq ‘atah – in Your inscribed thoughts and engraved conditions in life to live [from 11QPs as opposed to chuqah in the MT]), I find them fun and enjoyable (sha’a’ – delightful and sometimes even amusing as if engaging in a game (hitpael imperfect – independently, and without any 37outside influence, prodding, or compulsion, consistently and continually pleasurable)).
I will never overlook or lose sight of the significance of (lo’ shakah – I will not ignore or be unmindful of, never failing to respond to (qal imperfect)) Your words (dabar ‘atah – Your statements and declarations [from 11QPs]).” (Mizmowr / Song / Psalm 119:16)
I concur with Dowd. Studying Yahowah’s prescriptions for living is fun. Putting the pieces of His puzzle together so that we are exposed to the entire picture is like playing a game. It is akin to working independently on the most stimulating and engaging project. Continuing to be mindful of God’s Word is life’s most rewarding choice.
Now that we have translated the second stanza, and considered the insights presented under the letter Beyth | , which is symbolic of God’s “beyth – home and family,” let’s review the lyrics of the Towrah’s Song.
“In what way (ba mah) can a young man (na’ar) be justified and proper, then remembered as having been brilliant, clearly communicating what it means to be moral (zakah) with regard to his life and conduct (‘eth ‘orach huw’)? By being observant (la shamar) in accordance with (ka) Your Word (dabar ‘atah). (Mizmowr 119:9)
With all my heart and thinking, and in my best judgment (ba kol leb ‘any), I seek to form a relationship with You (darash ‘atah).
You do not want me to be deceived or misled, neither ignorant nor errant (‘al shagah ‘any) from (min) instructive conditions regarding what You have offered and expect in return (mitswah ‘atah). (Mizmowr 119:10)
In my heart (ba leb ‘any), I have genuinely treasured and cherished (tsaphan) Your instructions 38and promises (‘imrah ‘atah) so that (la ma’an) I do not err, go astray, or miss the way (lo’ chata’) to approach You (la ‘atah). (Mizmowr 119:11)
Highly commended are You for having knelt down in love to lift up and bless, providing favor (barak ‘atah), Yahowah (YaHoWaH).
You have chosen to teach me so that I learn and can provide instruction (lamad ‘any) regarding Your clearly communicated and written prescriptions for living (choq ‘atah). (Mizmowr 119:12)
With my lips (ba saphah), I recount and record the written text (saphar), including all of (kol) the means to execute good judgment, making reasoned decisions regarding the resolution of disputes so as to be right (mishpat) about that which comes from Your mouth (peh ‘atah). (Mizmowr 119:13)
In the Way (ba derek) of Your Eternal Testimony and Restoring Witness (‘eduwth ‘atah), I am pleased and delighted (suws), well beyond (ka al) the satisfaction derived from wealth and riches as well as everything else considered valuable (kol hown). (Mizmowr 119:14)
Concerning Your precepts and directions, the instructions which You have entrusted to us, encouraging us to carefully examine for guidance so that we respond appropriately to You (ba piquwdym ‘atah), I will choose to meditate on them, diligently consider them, and then speak enthusiastically of them (syach).
And (wa) I will choose to consistently observe, using the perception of sight to examine, interpret, and understand (nabat) Your ways (‘orah ‘atah). (Mizmowr 119:15)
Concerning Your clearly communicated written prescriptions which cut me into the relationship (ba 39choq ‘atah), I find them enjoyable and fun, independently engaging as if playing a game (sha’a’).
I will never overlook or lose sight of the significance of (lo’ shakah) Your words (dabar ‘atah).” (Mizmowr / Song / Psalm 119:16)
These are the words the Son of God wrote to express his appreciation for his Father’s Guidance. The great Messiah and Lyricist began, not with ‘el | God or ‘ab | Father but, instead, with ‘ashery – demonstrating his appreciation for the term which best described his relationship with Yahowah. Three-thousand years thereafter, our relationship with God would begin with the same word.
While the lyrics of the Towrah’s Song were scribed by a man whose name means beloved, every note is cerebral and authentic. For example, in his opening line, Dowd speaks about how happy he is with the way Yahowah perfects those whose steps are guided by the Towrah. This is not only the single most-important, least-understood, and religiously denied benefit of the Towrah, it is the essence of Dowd’s life. The Psalmist was introduced as uncommonly handsome, as a boy with beautiful eyes and ruddy red hair, and yet, he acknowledged that he had more flaws than flaming locks which crowned his distinguished appearance.
Dowd is proof that the Towrah saves, perfecting the imperfect. His life is the antidote for religion, a light illuminating the Towrah, and the ultimate expression of the Covenant. He talked the talk and then walked the walk – volunteering to work with his Father to enable the Towrah’s purpose by fulfilling the Miqra’ey.
Dowd was brilliant, and his life is remembered because it was lived in accordance with the Word of God. As Yahowah’s foremost student, he became mankind’s greatest teacher. By being observant, he was able to 40observe and interpret his Father’s prescriptions for living – clearly communicating those which cut us into the Covenant relationship.
Dowd found learning fun, especially the thrill of independent discovery. And we are the beneficiaries.
