41An Introduction to God
Towrah Mizmowr
…Towrah’s Song
2
Gimal Dalet Hey Wah
Foot Door Person More…
We have gained so much, and yet, we are just beginning. The Towrah’s Song stirs the soul and feeds the mind. Best of all, through its lyrics, we enter the very presence of God.
Dowd’s approach to the Mizmowr was brilliant. Recognizing that Yahowah’s Towrah was the sum of the letters comprising it, and that the design and meaning of each symbol spoke volumes, the Messiah’s ode to the Towrah became a treatise on the Hebrew language. It is the tongue of God, of His people, and the language in which His Towrah was written, His Beryth was offered, and His Miqra’ey inscribed. And yes, Yahowah is a Hebrew name.
There are 22 letters in the Hebrew language, 5 vowels and 17 consonants. It is recognized as the first phonetic alphabet – and thus as the most valuable of all inventions. It is highly descriptive, relational, volitional, and timeless.
In the previous chapter, we considered Aleph and Beyth – the basis of the word, Alphabet. The Aleph presents Yahowah as our God and Father, as a strong and protective Ram living among and guiding His sheep. While the Beyth represents His Home and Family – and thus the Beryth | Covenant.
In this chapter, we will ponder the implications of Gimal, Dalet, Hey, and Wah. They were drawn to depict a foot, doorway, observant person, and as a tent peg – which 42was used to secure and enlarge the Tabernacle of the Restoring Testimony and Restoring Witness.
Gimal | is the most controversial letter in the Hebrew alphabet. Of the ten directional symbols, only the Gimal points to the right and is oriented in opposition to the Hebrew language which reads right to left. It is featured in troublesome words like gowym and ger | non-Yisra’elites, gala’ | to dispute and defy, ga’al | to abhor, go’al | to despise, ga’ar | to disapprove, reprimand, and rebuke, garah | to provoke, gamal | recompense, guwr | to conspire and rebel, ga’ash | to tremble, guwsh | scab, gaph | alone, gamar | ceasing to exist, gara’ | to be reduced to nothing, ganab | to steal, garol | to gamble, gazal | to imprison and control, garash | expelled, gerushah | dispossessed, gaphrit | brimstone, and gel | feces, gazam | a swarm of locusts, as well as Galyath | Goliath – the foulmouthed uncircumcised Philistine, Gomer – the temple prostitute who married Howsha’, and Gamaliel – the rabbi who is alleged to have trained Paul. Further, gome’ speaks of the papyrus upon which the Christian New Testament was written.
There are also positive applications, such as ganan | to defend and protect, galah | to reveal and make known, gyl | to rejoice, goren | threshing floor, gat | winepress, gabowr | to be a courageous and capable leader, Gan ‘Eden | the Garden of Great Joy, Gabry’el – God’s spiritual troubadour, and Gad who was Ya’aqob’s seventh son, in addition to ga‘el | God’s redemption.
“Raise, and reward Your servant to complete the harvest, choosing to give your associate what he needs to fulfill the mission (gamal ‘al ‘ebed ‘atah – choose to deal bountifully, providing recompense for Your coworker, offering an adequate repayment for the work that was accomplished (qal imperative – genuinely and relationally, 43as an expression of Your will bountifully fulfill the harvest) [from 11QPs]), for I have consistently lived (chayah – I will be restored to life (qal imperfect [from 11QPs])) by having chosen to observe Your words (wa shamar dabar ‘atah – by wanting to closely examine and carefully consider Your testimony (qal imperfect cohortative) [11QPs]).” (Mizmowr / Song / Psalm 119:17)
There are so many options with gamal it is hard to know where to begin. As the Son of God, Dowd could be asking his Father to continue to rear and raise him such that he grows to his full potential. He could be asking for a reward, his just recompense, for having served so long and so well. But most likely, Dowd wants Yahowah’s continued support so that he can complete his mission – which is to fulfill Chag Matsah and then return to preside over the final harvest of his people. And that would make this prophetic of the greatest event in human history.
Written in the imperative, Dowd is expressing Yahowah’s will. And in the qal, he is affirming that his relationship with his Father is authentic. With the second verb, chayah, Dowd is saying that his life will actually continue with unfolding implications over time.
By using chayah, we know that Dowd will be restored to life and that he will live again. Having devoted his life to the God of the Towrah, Dowd is anticipating his role in what is about to occur because he is the one who is returning to restore the relationship between Yahowah and His people.
Dowd also recognized that his salvation was directly related to his choice to consistently examine and consider the Word of God. He was relying upon what Yahowah had promised.
“Open my eyes (galah ‘ayn ‘any – please choose to reveal and make known to my visual senses by broadening my perspective and exposing that which can be seen (piel 44imperative)) so that (wa) I might choose to gaze upon and examine (nabat – I will be able to highly regard, carefully observe, properly interpret, accurately understand, and appropriately respond to (hifil imperfect cohortative [11QPs])) the wonderful and amazing things (pala’ – the marvelous, exceptional, and distinguishing fulfillments) which comprise (min – which are part of) Your Towrah | Instructions and Directions (towrowt ‘atah – Your Guidance and Teaching [plural in 11QPs affirming Leadership and Education]).” (Mizmowr / Song / Psalm 119:18)
Dowd wanted God to open his eyes to better appreciate all he and his Father would accomplish together. And the Messiah recognized that when he made all of the proper connections, the details would form a magnificent picture.
No doubt, Dowd wanted to more fully understand how his fulfillments of the Miqra’ey would play out over time – especially knowing that his own people would deny that he had made this sacrifice.
Based upon his choice of words, he wanted to comprehend the relationship between the Towrah | Instructions, its Beryth | Covenant, and the Mow’ed | Enduring Testimony and Restoring Witness of the Appointed Meetings.
This is one of the few places where Towrah is plural which, as a feminine noun, becomes towrowt. There are two ways to interpret this intent should the Great Psalm Scroll provide the more accurate representation of what Dowd wrote. First, Towrah is both a title and a descriptive noun. Yahowah’s Towrah is also His source of teaching and guidance, instructions and directions. And also, Dowd could be suggesting that God has done many marvelous things for His people, including offering the Covenant, freeing them from religious and political oppression, inviting them to attend His Miqra’ey, and fulfilling them.
45Dowd told us that he wanted to closely examine and carefully consider, then appropriately respond to, the many wonderful things which comprise Yahowah’s Towrah | Teaching and Guidance. Therefore, it behooves us to revel in what makes the Towrah so special. And in this light, the words which underlie God’s most revealing title include: tow (Strong’s H8420) – His signed, written, and enduring, towrah (H8452) – way of treating us, tuwr (H8446) – giving us the means to explore, to seek, to find, and to choose, yarah (H3384) – the source from which instruction, teaching, guidance, and direction flow, which tuwb (H8421) – provides answers to facilitate our restoration and return to that which is towb (H2895) – good, pleasing, joyful, beneficial, and right, tahowr (H2892) – purifying and cleansing us, towr (H8447) – so as to provide an opportunity to change our thinking and direction. The Towrah is a towah (H8429) amazing, wondrous, and extraordinary way to towdah (H8426) celebrate our fellowship with Yahowah.
Once we walk away from the realm of man, from his babel | confusing intermixing of truth with lies, we become strangers in this land.
“I am an alien (ger ‘any – I am a foreigner who is different, a temporary resident) in this world (ba ha ‘erets – within the material realm).
Do not conceal (‘al sathar – do not hide) the terms and conditions of Your agreement (mitswah ‘atah – the binding instructions regarding what You are offering and expect in return) from me (min ‘any).” (Mizmowr / Song / Psalm 119:19)
Let’s give Dowd credit because I can see him winking at us. With all of the culls among the Gimals, he has managed to string an amazing set of insights together. So, while it is strange to see, it is nonetheless true. Dowd astutely realized that he was an alien on Earth – a soul 46passing through en route to a far better place. He was the King of Yisra’el, the man who unified, redeemed, and reconciled, his people, all in the city he had established. And yet, he saw himself living in another world, a different place, even a different time and dimension.
When we are Covenant, we are no longer like the preponderance of people on the planet. Dowd was simply the most extreme example.
The means to get from here to there is through the mitswah – the instructive conditions which describe precisely what God is expecting from those who wish to live with Him. If you would like to follow him, you know where to look for guidance.
Those of us who have engaged in the Covenant yearn to go Home, to be with our Father, and yet, we know that while we are on Earth we can make a difference in other people’s lives by exposing them to Yahowah’s mishpat.
“Overwhelmed with desire (gorsah – breaking with excitement) is my soul (nepesh ‘any – my human consciousness) because of its longing for (la ta’abah ‘el – for its attachment to and yearning for) Your means to exercise good judgment regarding the resolution of disputes (mishpat ‘atah – Your way to make sound decisions and just acquittals) for all time (ba kol ‘eth – in every situation and occasion).” (Mizmowr / Song / Psalm 119:20)
It may sound a bit stilted to hear Dowd say that his soul was overwhelmed with desire and longing for Yahowah’s mishpat | means of making reasoned decisions regarding exoneration, however, in his case, it was likely true. He was both exceedingly emotional and cerebral. A man of a different era, he prized logic, when today, it is alien. And let’s not forget, he’s trying to make the best of the lowly Gimal.
47“You disapprove and rebuke (ga’ar – You reprimand and speak insultingly of Your abhorrence of the corrupting influence of (qal perfect)) the arrogant and presumptuous (zed – the insolent and proud).
The cursed (‘arar – those who bring harm upon themselves) are those who are misled and wander away (ha shagah – are those who are deceived and then misled, departing) from (min) the terms and conditions of Your relationship agreement (mitswah ‘atah).” (Mizmowr / Song / Psalm 119:21)
Most are not comfortable with the idea of God insulting someone. And yet, Yahowah consistently mocks the corrupting and abhorrent influence of the religious throughout His Towrah and Prophets. There will be retribution, a seven-fold punishment for having perpetrated the most heinous of crimes. And as for those who have been led astray by the religious, Yahowah wants us to know that they have cursed themselves.
There is only one way to God, one means to establish a relationship with Him, and, therefore, one path to our redemption. And so, when someone ventures away from the Towrah’s directions, they will find themselves estranged from God. The worst of these individuals are zed, which reveals that they are presumptuous, which would be typical of clerics at the helm of religious institutions as opposed to their victims. Therefore, God is reprimanding the presumptuous while warning those they are misleading that they are only hurting themselves.
The initial word of this next declaration has symbolic meaning beyond its superficial contribution. Galal was used when the Children of Yisra’el crossed over into the Promised Land to reveal that their enormous guilt would be “rolled away.” This would be prophetic of the fact that Pesach was fulfilled on Gulgoleth | Golgotha, which is the escarpment on the eastern face of Mount Mowryah just 48outside of the Damascus Gate where Dowd served as the Passover Lamb. But you wouldn’t know it by reading the Masoretic Text, where rabbis changed the word.
“Roll away from upon me (galal min ‘al ‘any – disassociate from me (imperative qal piel – of Your own volition, and actually within the scope of the relationship, free me from being influenced by) [11QPs]) disgraceful taunts and contemptible insults (cherpah – the reproach of dishonorable slurs and blasphemous defiance where characterizations are misappropriated) in addition to (wa) being disrespected and belittled (buwz – being slandered and devalued and, therefore, seen as insignificant, rejected for who I actually am and disregarded for what has been said of me).
For indeed (ky – it is certainly true), as the Branch, I have observed, complied with, and I have been preserved by (natsar – I have kept my focus upon so as to have been protected by and grown through (qal perfect)) Your Restoring Testimony and Enduring Witness (‘edah ‘atah – Your stipulations, requirements, and provisions, Your contingencies recognizing the consequence, and the evidence pertaining to Your eternally restoring agreement).” (Mizmowr / Song / Psalm 119:22)
As we should have expected, Yahowah’s Son and anointed Messiah knew before the crime was committed that the world’s most antagonistic and popular religion would establish itself by usurping his credibility and denying his achievements. And as a prophet, he was correct.
After wrongly transferring Dowd’s credentials to the mythical misnomer, Jesus Christ, Paul opined that everything God promised to Yisra’el now applied to those who believed him – called Christians – under a scheme known as Replacement Theology. Even if you are not a Christian, but especially if you are a Jew harassed by Paul’s 49religion, I would encourage you to read the concluding chapter of Questioning Paul. It goes a long way to explaining why Imperial Rome and the Roman Catholic Church have bludgeoned God’s people.
As two poisons in the same pot, religion and politics are often inseparable and usually in collusion when it comes to contradicting God.
“Even with (gam – although as if they were one) the speech (dabar – the message) of political and religious leaders and their institutions (sar – government officials, royalty, lords, and those who influence society) established against me (yashab ba ‘any – existing and settled upon remaining seated in opposition to me), Your associate (‘ebed ‘atah – Your servant and coworker) will consistently ponder and promote (syach ba – will meditate upon, think about, and openly proclaim (qal imperfect)) Your clearly communicated prescriptions of what we should do to live (choq – Your inscribed thoughts and engraved recommendations to receive an allocation within the relationship).” (Mizmowr / Song / Psalm 119:23)
This is the difference between Shamaym and She’owl | Heaven and Hell. Doing one of these things forever estranges a person from God while doing the other endears them.
All too often, Dowd’s words are misinterpreted. Religious scholars see him as constantly complaining. But such is not the case. He is unfazed by what those he does not respect say about him. If it were not for the fact that Paul’s slanderous proposition led billions astray by contradicting Yahowah’s testimony, and led to the deaths of millions of Jewish souls he was anointed to protect, he would have said nothing. Suffice it for him to reveal that he consistently pondered and promoted Yahowah’s prescriptions for living.
50Over the years I was engaged in business, I was openly criticized for many things, most often for things I neither thought nor did. And while being publicly crucified hurts under such circumstances, I have found that being mocked and slandered for the things I reveal about God is actually quite gratifying. So, while those who reveal Yahowah’s Word are ruthlessly condemned by the religious and political establishments they expose, it is good to be unpopular in this way. And I am obviously not alone:
“Moreover (gam), Your eternal and restoring testimony (‘eduwth ‘atah – Your witness and revelation), I find enjoyable and desirable (sha’sha’ym ‘any – I find pleasurable and delightful) as do the individuals I counsel (‘ysh ‘etsah ‘any – as do the people I advise).” (Mizmowr / Song / Psalm 119:24)
If you are going to be criticized for something, let it be for proclaiming Yah’s Word. And if you are to find enjoyment in life then let it be in sharing the word of God.
Brought together, the statements commencing with the Gimal | , which is symbolic of one’s stance and direction in life, Dowd sang the following song…
“Raise, and reward Your servant to complete the harvest, choosing to give your associate what he needs to fulfill the mission (gamal ‘al ‘ebed ‘atah), for I have consistently lived and will be restored to life (chayah) by having chosen to observe Your words (wa shamar dabar ‘atah). (Mizmowr 119:17)
Open my eyes, reveal what I should see, and broaden my perspective (galah ‘ayn ‘any) so that (wa) I might choose to gaze upon and examine, carefully observe and properly interpret (nabat) the wonderful and amazing things, especially the distinguishing fulfillments (pala’) which comprise (min) Your Towrah | Instructions and Directions, Your Guidance and Teaching (towrowt ‘atah). (Mizmowr 119:18)
51I am an alien, a temporary resident, who is decidedly different (ger ‘any) in this world (ba ha ‘erets). Do not conceal (‘al sathar) the terms and conditions of Your agreement (mitswah ‘atah) from me (min ‘any). (Mizmowr 119:19)
Overwhelmed with desire (gorsah) is my soul (nepesh ‘any) because of its longing for (la ta’abah ‘el) Your means to exercise good judgment regarding the resolution of disputes (mishpat ‘atah) for all time (ba kol ‘eth). (Mizmowr 119:20)
You disapprove and rebuke, speaking insultingly in Your abhorrence of the corrupting influence of (ga’ar) the arrogant and presumptuous (zed).
The cursed who have harmed themselves (‘arar) are those who are misled and wander away (ha shagah) from (min) the terms and conditions of Your relationship agreement (mitswah ‘atah). (Mizmowr 119:21)
Roll away from upon me (galal min ‘al ‘any) disgraceful taunts and contemptible insults, the mischaracterizations and misappropriations (cherpah) in addition to (wa) being disrespected and belittled, devalued as insignificant, degraded by what is said of me (buwz).
For indeed (ky), as the Branch, I have observed, complied with, and I have been preserved by (natsar) Your Restoring Testimony and Enduring Witness (‘edah ‘atah). (Mizmowr 119:22)
Even with (gam) the speech (dabar) of political and religious leaders and their institutions (sar) established against me (yashab ba ‘any), Your associate (‘ebed ‘atah) will consistently ponder and promote (syach ba) Your clearly communicated prescriptions of what we should do to live (choq). (Mizmowr 119:23)
52Moreover (gam), Your eternal and restoring testimony (‘eduwth ‘atah), I find enjoyable and desirable (sha’sha’ym ‘any) as do the individuals I counsel (‘ysh ‘etsah ‘any).” (Mizmowr / Song / Psalm 119:24)
While they say that you cannot turn a sow’s ear into a silk purse, we should give kudos to Dowd for trying. This is a lot to learn from the lowliest of letters.
Dalet | is the doorway to God’s Home. So, with this in mind, let’s see what the next eight statements reveal. And what we find is that, since our souls are mortal and our consciousness tenuous and fleeting, we must rely upon Yah’s Word to escape this material realm and enter the doorway to eternal life.
“My soul has been associated with (dabaq nepesh ‘any – my consciousness, that part of me that is observant and responsive, was bound to) the dust of the earth (‘aphar – the molecules of the material realm).
You give me life (chayah ‘any – You renew and restore my life, helping me grow) according to (ka – with) Your Word (dabar ‘atah).” (Mizmowr / Song / Psalm 119:25)
Both Peter and Paul would claim that Dowd was dead and buried, rotting away somewhere in the dust of the Earth. With the Messiah and Son of God no longer viable, all of the prophecies regarding what he would continue to do for Yisra’el could be misappropriated and given to Jesus.
Also interesting, our souls cling to our physical bodies, which are, themselves, comprised of the elements of the earth. To survive their demise, we must cleave, instead, to the Word of God.
53As it relates to eternity, our physical bodies are a nonstarter, an impossibility and a complete liability. I am looking forward, as was Dowd, to being rid of mine. Physical entities decay, and that is especially true of organic lifeforms, because everything in the material universe moves from order to disarray in accordance with the laws of thermodynamics. A physical body cannot rise beyond the third dimension, explore any more than an infinitesimal portion of the universe, or live into eternity.
In the physical realm, time works against us because we are stuck in it. This is a problem because the universe is immense, with a radius of forty-five billion light-years, pushing it all beyond the reach of a physical entity. But once we are liberated of our material chains, we can be perfected and immortal, empowered and liberated, such that we will be able to explore every aspect of Yah’s creation as if we were akin to light.
As we progress through the Word of God, we will learn that Hebrew and light share a great deal in common in that both are liberated in time. We will come to appreciate the symbiotic relationship between light and enlightenment, even liberation and empowerment.
“My ways (derek ‘any) I have recounted (saphar – I enumerated, categorized, recorded, and assessed) and You have responded to me (‘anah ‘any – You answered by replying to me), teaching me (lamad ‘any – by You providing me with instruction, information regarding how to respond to) Your prescriptions for living (choq – Your clearly communicated and inscribed thoughts and recommendations regarding obtaining a share of the relationship).” (Mizmowr / Song / Psalm 119:26)
While Dowd was a flawed individual, what we might think of as a lovable rogue and passionate rascal, for most of his life, his ways were in sync with God’s teaching. He provided an honest assessment of his life so that we might 54appreciate why his Father loved him so. God saw to it that we would know more about Dowd than any other ancient individual because his life is essential to our own. He epitomized what Yahowah respects and finds useful in us.
‘Anah is a pivotal term in the language of God. It is the operative verb during the Miqra’ey, wherein we are asked to ‘anah | respond by answering Yahowah’s Invitations to meet with Him.
More than anything, Yahowah is our Teacher and His Towrah is His Textbook. We are best served when we learn from Him.
“The Way (derek) of Your guidance and direction (piquwdym ‘atah – of what You have instructed through your precepts and procedures; from paqad – to consider, look at, and care about, observe and attend to [singular in the DSS]) You have chosen to help me understand (byn – as a reflection of Your will, You have made it possible for me to be perceptive and discerning, to realize the truth and consider what I need to know by putting all of the pieces together (hifil imperative – the subject, God, causes the object, Dowd, to participate in the process of making the connections needed to comprehend as a reflection of God’s desire)).
Therefore (wa), I will ponder and share, bringing forth (syach ba – I will meditate upon and passionately communicate) Your wonderful acts and fulfilling works (pala’ ‘atah – Your amazing and defining deeds).” (Mizmowr / Song / Psalm 119:27)
As a good Father, Yahowah wants His children to understand His guidance so that they are prepared for whatever life brings their way. And as a good Son, Dowd was rightfully proud of what his Father had achieved. He shared his Father’s words more thoughtfully and passionately than anyone.
55At the time Dowd scribed these words, his body was failing – as it does for all of us. With the emotional stress of herding Yisra’elites, the physical rigors of defending them, and the mental strain of trying to teach them, starting when he was eight years old, Dowd was longing for the liberation of his soul. And yet, surrounded as he was by man’s religious, political, and military threats to his and Yahowah’s authority, the promise of spiritual immortality in God’s presence seemed distant…
“My soul is tired and anxious (dalaph nepesh ‘any – my consciousness is weary) from being removed and distant (min tuwgah – from the anxiety and grief; from yagah – from the sorrow of separation).
Consistent with Your will for me, raise me up and restore me (quwm ‘any – choose to honor Your promises to me, validating and reestablishing me, fulfilling and accomplishing the mission (piel imperative)) according to (ka) Your Word (dabar ‘atah).” (Mizmowr / Song / Psalm 119:28)
No one was closer to Yahowah in this life than the author of the Towrah’s Song, which is why he longed to bridge the dimensional gap for greater intimacy. Moreover, the Messiah was ready to fulfill the next phases of his life, where he would fulfill Chag Matsah and then return with Yahowah to be the eternal King of Yisra’el. It is all laid out so vociferously in God’s Word, it is a curious thing that Jews do not recognize him, and Christians are expecting someone else.
Quwm illustrates so much of the Towrah’s purpose. Written in the piel stem, Dowd was expecting Yahowah to enable the effect of the verb so that its promises would be fulfilled through him. He realized by using the imperative mood that God wanted to quwm | restore him to life and then reestablish him as the Mashyach and Melek. But more than this, Dowd’s soul would rise at the conclusion of 56Matsah, from She’owl to Shamaym. This could also be prophetic of the fulfillment then of Bikuwrym.
“It is Your will to turn me away from the ways (derek suwr min ‘any – You have chosen to direct me away from (hifil imperative)) of deception and falsehood (sheqer – of mistaken beliefs which betray and disappoint, of lies and liars, the ignorant and irrational, that which is false, unreliable, vain, and misleading).
And then (wa), from Your Towrah (Towrah ‘atah – Your Teaching and Instructions, Your Guidance and Directions), You actually want to favor me (chanan ‘any – Your will is to be generous as You have decided to be genuinely merciful and compassionate toward me (qal imperative)).” (Mizmowr / Song / Psalm 119:29)
We have all sung a few sour notes on our way to exclaiming the Towrah’s praises. And so, with Yah’s guidance, we can disassociate from the ways of religion and politics and add our voice to the chorus singing the Song of the Towrah. But you will notice which of these things occurred first – disassociation before association.
Very, very few of us can walk to God without first walking away from some form of human deception, whether it is one’s religion, patriotism, politics, culture, conspiracy, community, or sometimes even family. We have been misled, beguiled by lies, into placing our faith in the wrong things. For most, we must take the incredibly difficult and often painful step of separating ourselves from the mistaken beliefs of our culture, community, and country. It is only after we have taken this step that we can turn to Yahowah.
Scribed in the qal imperative, it is Yahowah’s will, His desire, to bestow favor upon us and be merciful toward us. And the source of His compassion and mercy is His Towrah. Paul was wrong when he claimed otherwise. Moreover, the Talmud is wrong too because Laws are 57restrictive. They control and punish. They are not a source of mercy or favor.
While it is a very subtle thing, let’s consider why the hifil stem was used with “suwr – it is Your will to turn me away from” mistaken beliefs, as compared to the qal stem with “chanan – You actually want to favor me” from the Torah. When it comes to turning away from human religious and political deception, God not only supports His children, He encourages them to respond as He would. When we do, Yahowah can be counted upon to actually perform as promised, favoring those who observe His Towrah’s guidance.
God gave us two human rights: our mortal existence and freewill. How we invest the former to exercise the latter will determine whether or not we are given any additional gifts.
With so many other Dalet words available to him, such as deleth | door, da’ath | understanding, dowr | generation, darowr | freedom, dyn | defender and judge, darash | to seek, deshe’ | to grow, dashen | anointed, day | to be sufficient, damuwth | likeness, and damah | resemblance, I do not know why Dowd chose to begin five of his eight lines with derek, but that is what we find…
“The way I have chosen (derek bachar – the path I have decided upon, prefer, and have selected) is of trusting and relying (‘emuwnah – is of being steadfast and dependable, trustworthy and true, being conscientious and honest).
Your method of making sound decisions, executing good judgment, and resolving disputes (mishpat ‘atah – Your basis for judgment and rational discourse, to be just, right, and fair) I strive to assimilate because I prefer this approach (shawah – I agree with and benefit from (piel perfect)).” (Mizmowr / Song / Psalm 119:30)
58This is beautifully stated, as eloquent as it is essential. And it can be read in two entirely different ways and have both be true. Dowd chose to trust and rely upon Yahowah. It is the essential step we must all take when we engage in the Covenant.
And while that was true of Dowd, the Messiah was also conscientious and trustworthy, steadfast and dependable. Like Father, like Son.
The reason this occurred was that after a while we begin to think like Yahowah, incorporating His approach and perspective into our lives. We find ourselves forming conclusions which He then affirms. And even more interesting, we see the world and understand it for what it really is. There are no surprises.
In the choice between believing men or trusting God, Dowd chose wisely. And you will notice that this was not a smorgasbord where he picked a little here and there as he went down the line. He recognized that God’s way and man’s are irreconcilable, typically the antithesis of one another, meaning that an informed and rational person has to reject one to elect the other. Such is the reason that religious faith has to be ignorant and irrational.
‘Emuwnah speaks of that which is reliable because it is true and of that which is trustworthy and dependable because it is established and unchanging. It is the feminine of ‘emuwn, because the object which is being established as “trustworthy and reliable” is the Towrah – also a feminine singular noun.
‘Emuwn is the elongated form of ‘aman, pronounced “aw·man,” a verb which means “to trust, to rely upon, to confirm, to affirm, to support, and to uphold.” And it is ‘aman which has been corrupted by religious clerics to become “Amen” and then used at the end of Christian prayers to read: “In god’s name we pray, Amen.” The problem is, of course, that ‘aman isn’t a name in Hebrew 59and thus should have been translated rather than transliterated. Worse, Amen is the name of the Egyptian sun god known as Amun or Amen Ra. This god’s name is still reflected in the designation of the pharaohs, Tutankhamun and Amenhotep.
It is by integrating Yahowah’s Towrah into our thought process, by incorporating His Instructions into the fabric of our lives, that we are afforded an express ticket to Shamaym | Heaven.
“I cling to (dabaq ba – I remain close to and have attached myself to) Your Restoring Testimony and Enduring Witness (‘eduwth ‘atah – Your revelations and provisions), Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence), so You will not allow anyone to frustrate me or delay my return (‘al bowsh ‘any – You will keep me from being humiliated and will not allow the time to be extended beyond what is appropriate (hifil imperfect jussive)).” (Mizmowr / Song / Psalm 119:31)
Dowd was a prophet and confidant of God, so he knew where he was going, what was going to occur, and why. No matter what the Pauls of the world would say to besmirch his reputation and give it to another, Yahowah had His Son’s back. His return as King of Kings will not be delayed. We can mark the date on our calendars: sunset, 6:22 PM in Yaruwshalaim above Mount Mowryah, on Yowm Kipurym | the Day of Reconciliations – October 2nd, 2033 – year 6000 Yah.
‘Eduwth, meaning “testimony,” is a blend of ‘ed, meaning “witness” and ‘uwd, which speaks of that which “is repeated, restores, and endures.” As a feminine plural noun, this is the “‘eduwth – restoring testimony and enduring witness” disclosed within Yahowah’s Towrah – 60the feminine noun introduced in the 30th verse and then affirmed in the 31st.
As we approach the final stanza of the Dalet | collection, we find another telling Masorete mistake. Here they made mitswah plural, even though it is singular in the one-thousand-one-hundred-year-older 11QPs text. It cannot, therefore, be rendered as “commandments.”
“The way (derek – the path, journey, and conduct) of Your instruction (mitswah ‘atah – of Your direction indicating what You are offering and requesting [11QPs]) I will follow without hesitation (ruwts – I will intensely pursue and run to embrace (qal imperfect)).
Because indeed (ky – for the reason), You broaden my thinking and open up favorable opportunities for me (rachab leb ‘any – You enlarge my heart).” (Mizmowr / Song / Psalm 119:32)
Even at eight years old, Dowd did not hesitate. After being chosen and anointed by Yahowah, he tongue-lashed and then felled the nastiest of the Philistines. So, what is our excuse? Why hesitate? It turned out well for Dowd, and there is no reason for us to expect it will be different for any of Yah’s children.
Tell the world. Sing the Towrah’s Song as did the Psalmist. And do so quickly because time is now in short supply.
In the reaffirming lyrics which speak of entering the doorway to heaven, we find:
“My soul has been associated with (dabaq nepesh ‘any) the dust of the earth (‘aphar). You give me life (chayah ‘any) according to (ka) Your Word (dabar ‘atah). (Mizmowr 119:25)
My ways (derek ‘any) I have recounted, enumerated, categorized, recorded, and assessed (saphar) and You have responded to me (‘anah ‘any), 61teaching me (lamad ‘any) Your prescriptions for living (choq). (Mizmowr 119:26)
The Way (derek) of Your guidance and direction (piquwdym ‘atah) You have chosen to help me understand (byn).
Therefore (wa), I will ponder and share, bringing forth by passionately communicating (syach ba) Your wonderful acts and fulfilling works (pala’ ‘atah). (Mizmowr 119:27)
My soul is tired and anxious (dalaph nepesh ‘any) from being removed and distant (min tuwgah). Consistent with Your will for me, raise me up and restore me, fulfilling the promises to reestablish me (quwm ‘any) according to (ka) Your Word (dabar ‘atah). (Mizmowr 119:28)
It is Your will to turn me away from (derek tsuwr min ‘any) the ways (derek) of deception and falsehood, of mistaken beliefs which betray and disappoint (sheqer).
And then (wa), from Your Towrah (Towrah ‘atah), You want to favor me (chanan ‘any). (Mizmowr 119:29)
The way I have chosen (derek bachar) is of trusting and relying, being steadfast and dependable, trustworthy and true, being conscientious and honest (‘emuwnah).
Your method of making sound decisions, executing good judgment, and resolving disputes (mishpat ‘atah) I strive to assimilate because I prefer this approach (shawah). (Mizmowr 119:30)
I cling to (dabaq ba) Your Restoring Testimony and Enduring Witness (‘eduwth ‘atah), Yahowah (YaHoWaH), so You will not allow anyone to frustrate me or delay my return (‘al bowsh ‘any). (Mizmowr 119:31)
62The way, journey, and conduct (derek) of Your instruction regarding what You are offering and expect in return (mitswah ‘atah) I will follow without hesitation (ruwts).
Because indeed (ky), You broaden my thinking and open up favorable opportunities for me (rachab leb ‘any).” (Mizmowr / Song / Psalm 119:32)
With the first four of 22 characters considered, we are embarking upon the chorus brought to us by the letter Hey | . It holds the distinction of being one of the three letters comprising YaHoWaH’s name and the only character which is repeated. The Hey depicts a man or woman standing up, reaching up, and looking up to God. It represents an observant individual. So, without missing a beat, the Towrah’s Song continues.
“Teach and guide me (howrany – You choose to provide instruction and guidance for me; from yarah – the source of teaching and guidance, instructions and directions (second-person masculine singular hifil imperative)), Yahowah (Yahowah – pronunciation of YaHoWaH, our ‘ELoWaH – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration), in the way (derek) of Your clearly communicated and inscribed prescriptions to be cut into the relationship (choq ‘atah – Your engraved thoughts and recommendations regarding life and being allocated a share of what You have appointed in writing and enacted), and then (wa) I will habitually observe them and be genuinely saved by them (natsar hy’ – I will consistently stay focused upon them, comply with them, and be protected and preserved by them (qal imperfect energic nun)) as a result forevermore (‘eqeb – for this 63reason, as a reward, for the duration of time).” (Mizmowr / Song / Psalm 119:33)
Yarah, written as howrany in the second-person masculine singular hifil imperative, is the operative verb underpinning the title Towrah. It means “the source from which teaching and guidance, instructions and directions flow.” It serves as our Father’s means to educate His children.
By closely examining God’s choq | prescriptions for living, Dowd was protected by Yahowah forevermore. And this was written so that we might claim the same result.
‘Eqeb has three different meanings, all of which apply to this song. Initially, we find that ‘eqeb presents the consequence of the preceding declaration. In this vein, it is translated as “as a result, because of, and for the reason.” Second, ‘eqeb addresses a “benefit and reward, or recompense.” And then finally, ‘eqeb speaks of that which “can be counted upon to endure for the duration of time.” To pick one and exclude the others would underserve the word and shortchange the message.
This next statement also begins with a verb conjugated in the hifil imperative second-person masculine singular. This reveals that it is God’s will to influence ‘any | me (Dowd is speaking to Yah) to byn | understand, such that the Son thinks like the Father. To achieve this, byn was written habynany…
“You have chosen to enable me to understand such that my thinking becomes similar to Yours (habynany or byn ‘any – it is Your will for me to comprehend so You have made me as perceptive and discerning as are You, such that by working together You and I will demonstrate rational thought and logical analysis (hifil imperative)), and then (wa) I will be continuously protected by choosing to actually observe (natsar – I will elect to remain focused upon and choose to respond to, thereby be preserved by 64(qal imperfect cohortative – actually and perpetually kept saved by choosing to observe)) Your Towrah (Towrah ‘atah – Your Torah Instruction and Teaching, Your Source of Guidance and Direction; derived from: tow – Your signed, written, and enduring, towrah – way of treating me, tuwr – giving the means to explore, to find, and to choose, yarah – the source of instruction, teaching, guidance, and direction which flows from You, tuwb – providing answers that facilitate my restoration and return, even my response to that which is towb – good, pleasing, beneficial, and right, making me acceptable by tohorah – purifying and cleansing me, thereby towr – providing me with the opportunity to be transformed).
Therefore (wa), I will consistently observe and genuinely consider it (shamar hy’ – I will continually focus upon it (qal imperfect)) as part of every thought and decision (ba kol leb – incorporating it into my inner being to guide every aspect of my thinking and emotions, attitude and ambitions).” (Mizmowr / Song / Psalm 119:34)
Throughout his Song, Dowd has advanced the idea of “natsar – being protected and then saved by observing” the Towrah. In this case, he has stated this as a consequence of Yahowah’s desire to help him byn | understand.
With byn scribed in the hifil imperative, there is a profound insight I’d like to share. We can come to know whatever is of interest to us on our own initiative. All we have to do is apply ourselves, listening and observing. And while knowing is good, understanding is vastly superior and enabling.
Comprehension commences with awareness but then requires a comprehensive, consistent, and logical approach to analyzing what we have learned. We must find common denominators, make the proper connections, and view every aspect of what we are considering from the proper perspective. Then we must perceive how the details 65comprise the larger picture. And in this way, we can transition from knowing to understanding.
And while this approach works for almost everything, when it comes to the things of God, there is so much disinformation, and it is so pervasive and widely accepted, the truth is often hidden. So, we benefit enormously from Yahowah’s help, which is why Dowd was acknowledging it.
Moreover, Dowd was not asking God to help him understand. He was instead revealing, in the hifil imperative, that it is Yahowah’s will for us to comprehend His Towrah. Therefore, those who pray for understanding are not going to get it because they are demonstrating that they have not met the prerequisite which is to first be observant. It is disrespectful to ask God to provide something He has already committed to offering.
Once again, the opening verb was written in the hifil imperative, in the second-person masculine singular, and suffixed with the first-person singular pronoun. This causes darak | to guide or direct along the path to read hadrykany. While I would ordinarily provide the most generic version of the verb, stripped of stems, moods, and pronouns, in this case, the Hey would not be recognized without the full textual form.
“It is Your will to help lead me such that I can walk (hadrykany or darak ‘any – You want me to follow Your guidance as You direct me (hifil imperative)) along the path (ba nathyb – with the way and course of life) of Your instructive conditions regarding what You are offering and expect in return (mitswah ‘atah – Your authoritative directions and written instructions which comprise the precepts and terms of what You have established for the relationship agreement; from my – to consider the who, what, why, where, when, and how of tsawah – appointing, establishing, and constituting the message, then enjoining 66it by shouting out the instructions and directions regarding what has been commissioned).
Indeed (ky – because truthfully), I take great pleasure in it (ba huw’ chaphets – I want this, find it desirable, and I am willing and pleased to be part of it (qal perfect)).” (Mizmowr / Song / Psalm 119:35)
It is important that we know God’s will for our lives. And fortunately for us, Dowd has stated it: “It is Your will to help lead me such that I can walk, following Your guidance as You choose to direct me along the path of Your instructive conditions, so that I know what You are offering and expect in return.”
Rabbis have made the Torah a great burden, a myth that Paul parlayed when he referred to the Torah as a “cruel taskmaster” and a “harsh disciplinarian” which had become a “burden” and a “curse.” But that portrait is the antithesis of what we find in this ode to the Towrah. Dowd loves every aspect of it and is delighted to be led by Yahowah. So, the only rational conclusion is that, if the Psalm is right, the founders of Judaism and Christianity are wrong.
There are no other alternatives worth considering, because if the Psalm is wrong, then God’s Word is unreliable, which means that nothing anyone wrote or said about it, save condemning it, serves any value. If Dowd’s | David’s Mizmowr is invalid, so is Judaism, Christianity, and Islam, because they all overtly state that he was inspired by their god.
Since this is now the fourth time in this refrain alone that Dowd has used the hifil imperative in the second person to begin his thoughts, we can be assured that conveying God’s intent to assist His children was paramount.
67“You want to help me expand my thinking (hathleby or natah leb ‘any – stretch out and open my judgment, ambitions, attitude, and inclinations up to (hifil imperative)) regarding Your Enduring Testimony and Restoring Witness (‘el ‘eduwth ‘atah – toward Your restorative and repeated revelation) rather than toward (wa ‘al ‘el) ill-gotten gain, dishonesty, and deception which severs the relationship (betsa’ – being wrong, immorality and injustice, covetousness separating others from God and their possessions).” (Mizmowr / Song / Psalm 119:36)
Typically, the religious are wont to render natah leb ‘any as “open my heart.” However, doing so demonstrates a complete disregard for the Hebrew intent. Leb was not the seat of emotions, the source of love, or the wellspring of caring but, instead, the seat of judgment and of sound thinking.
The more receptive we are to Yahowah’s instructions, the more our minds are open to His Enduring Testimony, the greater will be our understanding. Good decisions are not made in a vacuum or by those who are recalcitrant.
Betsa’ may seem like the universal smorgasbord of ill-gotten gain, but in its verbal form, batsa’s primary meaning is actually “to cut off and to separate, breaking apart a relationship as a result of deception, injustice, theft, immoral behavior, violence, plunder, or greed.” The greatest crime we can commit is to separate others from God. It is the offense which earns the penalty of eternal separation in She’owl. It is murder of the worst kind, of the soul, not the body.
And speaking of man’s deceptions, in this next verse the Masoretes changed “chanan – be merciful to me” to “chayah – give me life,” and “la dabar – according to Your Word” to “ba derek – in Your ways.” Therefore, we find that the 2100-year-old text of 11QPS is reminding us that 68any exposure to religion corrupts us and forestalls our access to Yah’s mercy.
As we proceed, I would like to share why I think that so much of this chorus presented under the letter Hey | was delivered through the hifil imperative. As stated previously, the Hey is the only repeated letter in YaHoWaH | . It represents ‘Abraham and Sarah, the first family of the Covenant. Both are on their feet, reaching up and looking up to God, engaged and walking with Him. They represent observant and responsive individuals grasping hold of Yahowah’s outstretched hand. Between them is the Wah, which joins everyone together while augmenting, enlarging, and securing the family.
This known, with the imperative, these observant individuals are aware of God’s will for their lives. And in the hifil, we see Yahowah helping them grow, becoming ever more like Him. With the outstretched hand of God and these two individuals, we see Father and child, and we observe Yahowah striving to protect and enrich the lives of His children. The imagery and the grammar work as one to tell the same story. And this continues to be the account of Yahowah and Dowd as Father and Son.
“It is Your desire to help me to pass over and then avert my eyes (ha‘abar ‘ayn ‘any – You want my sight to move past and are enabling me to reorient my perceptions and my perspective (hifil imperative second-person singular)) from looking at and focusing upon (min ra’ah – from being shown, paying attention to, and perceiving, even observing and witnessing) that which is deceitful and futile, worthless and idolatrous, lifeless and vain (shawa’ / showa’ – that which is false and destructive, desolating and damaging, that which pertains to liars and false gods; from showa’ – that which is wasteful and devastating, corruptive, and ruinous).
69Be merciful to me (chanan – be kind and generous to me, treating me favorably and compassionately [11QPs]) according to Your Word (la dabar ‘atah – in a manner consistent with Your message [11QPs]).” (Mizmowr / Song / Psalm 119:37)
Most of us would be better served by avoiding the futility of religion, the worthlessness of politics, and the vanity of conspiracy. But not all, because Moseh had to deal with it as did almost every prophet. Someone needs to tell the majority that they are wrong in the hope that they will listen and leave such corrosive influences.
Therefore, the proper interpretation of this statement would be that we should not focus upon the stupidity of mankind but, instead, expose what’s wrong, condemn it, and then ‘abar | move past it. After all, Yahowah chose Moseh because he had rejected and walked away from the religion and politics, the militarism and conspiracies, of Mitsraym. He asked Howsha’ to marry Gomer, a Temple prostitute, expressly because by doing so he would better appreciate why God was so disappointed in His wayward children.
As the last witness, one of the reasons I was deployed is because I had embraced and then rejected showa’ | the false and corruptive nature of man’s ways. When our voice echoes Yahowah’s disdain for religion, we are more effective in repudiating it.
Affirming this insight, ‘abar is most effectively rendered as “to pass over.” In harmony with ‘ayn, ‘abar demonstrates that Yahowah wanted Dowd to be aware of the futility of man’s worthless diatribes, looking at them from a distance and emerging on the other side. To pass over, therefore, is to be visually aware while not being mired in the midst. Further, since Yahowah deployed ‘abar in conjunction with the first Pesach | Passover in Mitsraym, we witness God’s protection of His people, saving their 70children, while not sparing those who were showa’ | religious, idolatrous, and vain.
Continuing with the same theme, quwm, which means “to rise up, confirm, restore, and establish,” was written as haqem. With the hifil stem and imperative mood, second-person masculine singular, we find that this is God’s choice, an expression of His will, to reaffirm His promises regarding the relationship through His chosen implement…
“You have decided to raise up and restore, reaffirming and reestablishing (haqem or quwm – You have chosen to accomplish and establish this (hifil imperative)) Your word and promise (‘imrah ‘atah – what You have spoken; from ‘emer and ‘amar – the promised word which speaks and relates, providing answers and resolution) through Your associate (la ‘ebed ‘atah – with Your servant and coworker), so that for the benefit of the relationship (‘asher – to show the way to get the most out of life), You are actually, consistently, and demonstrably respected (la yir’ah ‘atah – You are seen as exceedingly credible, approachable, and trustworthy, absolutely awesome (qal infinitive – serving as a verbal noun which intensifies and prolongs this genuine appreciation)).” (Mizmowr / Song / Psalm 119:38)
Yahowah has made more promises to Dowd than to everyone else combined and that includes ‘Abraham, Yitschaq, and Ya’aqob. And even though these affirmations are essential to our understanding and wellbeing, and to His people’s return and restoration, they are universally ignored by Jews and misappropriated by Twistians.
Including fulfilling the first four Miqra’ey in year 4000 Yah, everything God is doing with and for Yisra’el and Yahuwdah is being coordinated through and alongside the Chosen Son, the Messiah and King, God’s Shepherd, Dowd. Even as we strive to fulfill the promise of Taruw’ah 71| Calling God’s People Home, we are trumpeting Dowd’s words and heralding his return.
Oblivious, the Haredim are awaiting an unknown Messiah to arrive at what they perceive to be an undisclosed time. They are blinded to the fact that he is Dowd, that he is returning with Yahowah, and that God and King will arrive to obliterate Judaism during Yowm Kipurym in year 6000 Yah.
Yahowah created us and the universe in which we live because He wanted to establish the Covenant Family and enjoy our company. Therefore, He prefers to work with us rather than impose Himself over us. Dowd just happens to be His preferred coworker. When anyone, whether on behalf of Judaism or Christianity, renounces the promises our Heavenly Father made to His Son, they inflame Yahowah’s righteous indignation – assuring their demise.
If you have begun your review of the Yada Yahowah series with the Introduction to God, then rest assured, by the time you have read Observations and Coming Home, you will come to appreciate Yahowah’s devotion to Dowd, His Son and our Shepherd, Messiah, and King. And you will understand why he was and remains the recipient of these vital promises. Further, by reading the Invitations, Harvests, and Appointments volumes of Yada Yahowah, Jews will learn why they have been robbed by rabbis of these essential truths regarding ha Mashyach, Melek, Ra’ah, and Ben ‘Elohym. And should you have been shortchanged by Christianity, Paul’s dastardly scheme known today as Replacement Theology is laid bare throughout Questioning Paul.
The Hey refrain of the Towrah’s Song continues to be brought to us by the hifil stem and imperative mood. This time, ‘abar | to pass over and then avert becomes ha’abar with the realization that the subject, God, is causing the 72object, Dowd, to participate in the action. He is enabling His Son to become ever more like Himself.
“It is Your will to move past and then repeal (ha’abar or ‘abar – You have decided to assist me in taking away (hifil imperative)) the contempt for me along with the insults that dishonor me (cherpah ‘any – the blasphemy which robs me of my dignity and the defiance of my authority) which, because I enjoy the relationship and am leading the way (‘asher), I find dreadful and concerning (yagor – I see it as a source of anxiety and disquieting because it is diabolical (qal perfect)).
Indeed, and by contrast (ky), Your means to think rationally, to make informed and logical decisions, and to correctly resolve disagreements (mishpat ‘atah – Your means to execute good judgment, determining what is right) is good, beneficial, and appropriate (towb – is pleasing and productive, altogether better and valuable, far more desirable and moral).” (Mizmowr / Song / Psalm 119:39)
Fathers don’t much like it when their son’s achievements are negated, and their reputations are besmirched. But when the Father is God, the Son is the Messiah and King, and His promises to him are woven into his plan of reconciliation, then the world has a problem.
Rest assured, Yahowah is going to repeal the diabolical insult of misappropriating all of the promises He has made to Dowd in an attempt to make “Jesus” appear as if he were the Son of God, Messiah and thus Christ, and King of Kings – even the Savior. There are few things God finds more irritating.
Yahowah’s animosity will not be resolved by simply annihilating the Church because they would not have been able to foist such an indignity without rabbis being complicit in degrading Dowd’s merit while devaluing his Pesach sacrifice. To a significant degree, Christianity 73became the longest-running menace to Yahuwdym expressly because rabbis made it possible.
And should you think that I’m being unfair in holding rabbis and Judaism accountable for the torment Yahuwdym | Jews have endured these past 2,000 years, let’s consider what Yahowah revealed about what will occur as He returns with His Son to fulfill Yowm Kipurym before the surviving remnant of His people…
“And (wa) for a time, I will pour out (shaphak – I will provide an outpouring and build upon) upon the House (‘al beyth – on behalf of the family and home) of Dowd (Dowyd – the Beloved (of the 1076 occurrences of DWD this was one of the few in a prophetic text scribed DWYD – adding a Yowd representing the hand of Yah)), and upon (wa ‘al – also on behalf of) those who dwell in (yashab – the inhabitants who establish their abode and remain in) Yaruwshalaim (Yaruwshalaim – the Source of Guidance and Teaching on Reconciliation), a spirit of compassion and acceptance (ruwach chen – the spirit of favor and mercy, of a beautiful and beneficial Spiritual Garment), (wa) for those requesting mercy and clemency (tachanuwn – of being treated with kindness and affection, with compassion; from chanan – mercy and favorable treatment).
Then (wa), they will be able to look (nabat – they, at this time, will be equipped to observe, focus upon, pay attention to, and regard, think about and then appropriately respond) to Me (‘el ‘any) accompanied by the one who (‘eth ‘asher – with whom by association, and to show the way to the benefits of the relationship) they had reviled and pierced (daqar – they had thrust into by driving sharp implements completely through (qal perfect)), and (wa) they will lament (saphad – they will sob, expressing their genuine sorrow (qal perfect)) over him (‘al huw’) just like (ka – similar to the way) one cries (misped – one shrieks and howls) over the most uniquely special child and 74valued life (‘al ha yachyd – for the only son; from yachad – who reunited and joined together), anguished and infuriated (wa marar – grieving furiously, angry and enraged, even frantic) over him (‘al huw’ – on his account), consistent with (ka) the anguish suffered over (marar ‘al – the frustration and rage endured over) the firstborn (ha bakowr – the first son born into a family).” (Zakaryah / Remember Yah / Zechariah 12:10)
When Dowd is discredited, when his accolades and accomplishments are projected on a myth, Yahowah’s promises, plans, and sacrifices are nullified. This will be resolved as the Song of the Towrah predicts upon Yahowah’s return with His Son, Dowd, to fulfill Kipurym.
The crescendo of Dowd’s celebration of the role of the Hey | in bringing us the Towrah is fittingly advanced by the word which brings us the letter – hineh | to behold, pay attention and look up now and see.
“Behold (hineh – please pay especially close attention because this is important), I long for and desire (ta’ab – I am willingly and positively influenced by and appreciate the value of (qal perfect)) Your precepts, those instructions which You have entrusted to us, encouraging us to pay close attention to and examine for guidance so that we respond appropriately to You (la piquwdym ‘atah – Your directions which guide our choices, the procedures behind Your actions, and moral decisions which teach us how to respond appropriately, rationally, and morally to You).
With Your rightful approach to vindication (ba tsadaqah ‘atah – in Your correct and truthful, just and fair, valid means to perfect, acquit, and save), it is Your will to be kind, compassionate, loving, and merciful to me (chanan ‘any – You have chosen to be generous and affectionate toward me, treating me favorably (piel 75imperative) [from 11QPs]).” (Mizmowr / Song / Psalm 119:40)
So that you are aware, the Masoretic Text reads “you give me life” from chay rather than as translated above using chanan. With chanan we find yet another affirmation that Yahowah’s plan of reconciliation is both just and generous, merciful and fair.
God is tsadaqah | right. He is tsadaqah | truthful and correct, fair and just. Yahowah tsadaqah | perfects, acquits, vindicates, and saves. And when we capitalize upon what He has promised, we receive His chanan | mercy. We find Yahowah chanan | affectionate and kind, compassionate and loving.
Under the auspices of the letter Hey | , which has the distinction of appearing twice in Yahowah’s name, we find our Father teaching us so that we might understand His Towrah and appreciate His mercy.
“Teach and guide me, choosing to instruct and direct me (howrany), Yahowah (Yahowah), in the way (derek) of Your clearly communicated and inscribed prescriptions to be cut into the relationship and live with You (choq ‘atah), and then (wa) I will habitually observe them and be genuinely saved by them (natsar hy’) as a result forevermore (‘eqeb). (Mizmowr 119:33)
You have chosen to enable me to understand such that my thinking becomes similar to Yours (habynany or byn ‘any) and then (wa) I will be continuously protected by choosing to actually observe (natsar) Your Towrah | Teaching and Guidance (Towrah ‘atah).
Therefore (wa), I will consistently observe and genuinely consider it (shamar hy’) as part of every thought and decision (ba kol leb). (Mizmowr 119:34)
It is Your will to help lead me such that I can walk, following Your guidance as You choose to direct me 76(hadrykany or darak ‘any) along the path (ba nathyb) of Your instructive conditions regarding what You are offering and expect in return (mitswah ‘atah). Indeed (ky), I take great pleasure in it and want to experience the joys associated with it (ba huw’ chaphets). (Mizmowr 119:35)
You want to help me expand my thinking (hathleby or natah leb ‘any) regarding Your Enduring Testimony and Restoring Witness (‘el ‘eduwth ‘atah) rather than toward (wa ‘al ‘el) ill-gotten gain, dishonesty, and deception which severs the relationship (betsa’). (Mizmowr 119:36)
It is Your desire to help me avert my eyes (ha‘abar ‘ayn ‘any) from looking at and focusing upon (min ra’ah) that which is deceitful and futile, worthless and idolatrous, lifeless and vain (shawa’ / showa’).
Be merciful to me, kind and compassionate (chanan), according to Your Word (la dabar ‘atah). (Mizmowr 119:37)
You have decided to raise up and restore, confirming and establishing (quwm) Your word and promise (‘imrah ‘atah) through Your associate (la ‘ebed ‘atah), so that for the benefit of the relationship (‘asher), You are actually, consistently, and demonstrably respected, seen as exceedingly credible, approachable, and awe-inspiring (la yir’ah ‘atah). (Mizmowr 119:38)
It is Your will to move past and then repeal (ha’abar or ‘abar) the contempt for me along with the insults that dishonor me, this blasphemy which robs me of my dignity and the defiance of my authority (cherpah ‘any) which, because I enjoy the relationship and I am leading the way (‘asher), I find dreadfully concerning (yagor).
77Indeed, and by contrast (ky), Your means to think rationally, to make informed and logical decisions, and to correctly resolve disagreements, determining what is correct (mishpat ‘atah), is far better, more beneficial, and appropriate, both pleasing and productive (towb). (Mizmowr 119:39)
Behold (hineh), I long for and desire, willingly accept and appreciate the value of (ta’ab), Your precepts, those instructions which You have entrusted to us, encouraging us to pay close attention to and examine for guidance so that we respond appropriately to You (la piquwdym ‘atah).
With Your rightful approach to vindication (ba tsadaqah ‘atah), it is Your will to be kind, compassionate, loving, and merciful to me (chanan ‘any).” (Mizmowr / Song / Psalm 119:40)
The second of three letters in Yahowah’s name comes next. With the Wah | , we find another eight verses devoted to the prospect of increasing and securing God’s Home.
I will be translating the next five passages from 4 and 11QPS because there are many differences between the Qumran Scrolls and the Masoretic Text. Also, while we have moved into the sixth refrain, this chorus flows out of the previous five, all of which speak of Yahowah teaching us His Towrah so that He can vindicate us.
“So then (wa – moreover in addition it follows), choose to return with me, arriving with (bow’ ‘any – come to me and include me in the pursuant harvest, bringing (qal imperfect jussive – actually and relationally coming with ongoing results under the auspices of freewill in pursuing [from 4QPs])) Your loyal love and genuine mercy (chesed ‘atah – Your steadfast affection and 78unfailing kindness, favoring Your relationship [from 4QPs]), 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 salvation (tashuwa’ah ‘atah – Your liberation and deliverance, Your victory and nobility) according to (ka – consistent with) Your word and Your promise (‘imrah ‘atah – Your instruction and teaching, Your statements and message).” (Mizmowr / Song / Psalm 119:41)
As we are aware, Yahowah is returning with Dowd, the author of this Mizmowr la Towrah. God will be arriving in Yaruwshalaim on behalf of Dowd’s Family in the Spirit of chen | genuine mercy, compassion, loyal love, favorable acceptance and tachanuwn | forgiveness. This will be Yahowah’s final offer to liberate and save His people. And He is doing so to honor the promises He has made to ‘Abraham, Yitschaq, and Ya’aqob, Moseh and Dowd, as well as to you and me.
‘Anah is one of the Towrah’s most compelling terms. It appears throughout the Miqra’ey because Yahowah is seeking our response to His annual Invitations to be Called Out and Meet. But as for those who could not be bothered to acknowledge God’s Calendar, He will respond in kind, humiliating those who chose to replace His means to reconciliation with damning pagan holidays.
“And then (wa), He will respond by humiliating (‘anah – He will answer by humbling and afflicting (qal imperfect) [from 11QPs which has He rather than the MT’s I]) anyone who has treated me with contempt (charaph ‘any – those who have insulted and devalued me, who have jeopardized the relationship by annoyingly stripping away what rightfully belongs to me, defying what I represent).
For indeed (ky – by contrast), I consistently observe, I closely examine and carefully consider, trusting and 79relying upon (shamar – I focus upon, investigate, and explore, confide in and place my confidence in (qal imperfect) [4QPs has shamar | observe while 11QPs reads batach | trust]) Your words and prescriptions for living (choq or dabar – Your written message, engraved statements, and inscribed thoughts and recommendations on what we should do to be cut into a share of the relationship agreement [4QPs reads choq while 11QPs says dabar]).” (Mizmowr / Song / Psalm 119:42)
In this passage, the Masoretes changed the opening pronoun from “He” to “I,” suggesting that the Psalmist would respond with the answer rather than God. And this is because rabbis are easily confused by ‘anah – and render it incorrectly at the worst possible occasions.
The primary meaning of ‘anah is “to answer, to respond, and to reply.” And yet, in the context of Yowm Kipurym – the occasion of these prophecies – rabbis have chosen to misrepresent its intended meaning during its single most relevant deployment. There, in support of their religion, and as an affront to Yahowah and His Family, the religious translate ‘anah as “afflict,” in direct conflict with the intent of Reconciliations.
There are occasions, such as this, where ‘anah can be rendered by its secondary definition, as “afflict, humble, and humiliate.” Upon His return with His Son, Yahowah will respond by humiliating those who not only rejected His Invitations to Meet but who also besmirched Dowd’s reputation – especially those who have stripped him of the titles Yahowah bestowed: Son of God, Chosen One, Shepherd, Messiah, and King. And that is a huge net which will ensnare many big fish.
Moseh delivered the Towrah during the Yatsa’ | Exodus, and Dowd observed it as Yisra’el became a nation, and then he fulfilled its promises throughout the Miqra’ey. 80And yet, only one of these men is credited for having served God in these ways.
Since ‘anah is so vital and misrepresented relative to the Day of Reconciliations, I’d like to share the full array of choices translators have regarding it. In preferential order, they are: 1) to answer a call, 2) to reply to an invitation, 3) to respond to a summons, 4) to testify, speaking as a witness, 5) to think, being especially thoughtful and concerned, 6) to ask questions, 7) to receive answers, 8) to speak truthfully, providing accurate information, 9) to announce a declaration, 10) to sing or shout, vocally communicating, 11) to live together in a marriage, consummating it, 12) to be occupied, busy, or even preoccupied, 13) to afflict or be afflicted, 14) to be put down, 15) to be depressed, 16) to be cast down, 17) to stoop or bow down, 18) to humble oneself or be humbled, 19) to be humiliated, 20) to be disturbed and worried, feeling anxious, 21) to be raped and violated, especially in the context of demeaning women, 22) to become weaker, ultimately ceasing to exist, 23) to deny oneself, 24) to be silenced, and 25) to oppress or be oppressed.
By integrating the benefits of the Covenant with the purpose of each of the Invitations to be Called Out and Meet, especially in relation to our salvation, we discover that God stood up for us so that we could stand with Him. He allowed Himself to be afflicted, so that we wouldn’t be afflicted, cease to exist, or be cast down.
So then, in the most important presentation of ‘anah, when asking us to respond to His invitation to meet with Him on Yowm Kipurym | the Day of Reconciliations, the last thing Yahowah wants us to do is to afflict ourselves. In fact, it is the opposite of what He wants, as it completely inverts His plan. For example…
“Then, Yahowah declared the Word to Moseh, saying, ‘On the tenth of the seventh month is the Day of 81Reconciliations (Yowm Kipurym). This exists as a set-apart and cleansing Invitation to be Called Out and Meet (Miqra’) for you. Then, your soul should answer by responding (‘anah – reply to the invitation), appearing before and approaching the feminine manifestation of the fiery light which purifies, enlightens, and elevates unto Yahowah.” (Qara’ / Called Out / Leviticus 23:26-27)
And yet, religious clerics universally dispense with the primary “answer by responding” connotations of ‘anah and render it “afflict,” thereby making it appear as if Yahowah’s plan of reconciliation has us “preoccupied, afflicted, put down, depressed, cast down, bowing down, humbled, humiliated, disturbed, worried, feeling anxious, raped and violated, demeaned, becoming weaker, ultimately ceasing to exist, silenced, and oppressed.”
Just the opposite, God wants us “to answer His call, to respond to His summons, to testify, speaking as a witness on behalf of His Word, to think, being especially thoughtful and concerned, to ask questions, to receive answers, to speak truthfully, providing accurate information, to reply by making a declaration, to sing or shout, vocally communicating, and to live together.”
We would be remiss if we didn’t address charaph ‘any | anyone who has treated me with contempt. Dowd is addressing those who have insulted and devalued him, especially the many who have jeopardized the relationship by annoyingly stripping away what rightfully belongs to him, defying what he represents. This is one of the most debilitating crimes ever committed, rendering Yahuwdym unable to recognize that the Shepherd became the Passover Lamb to save them.
“So (wa), do not prevent salvation by taking away (‘al natsal – do not forego deliverance by snatching away (hifil imperfect jussive)) from my mouth (min peh ‘any – from my speech) the truthful and reliable (‘emeth – the 82firmly established, honest, and dependable, the affirming, verifiable, and enduring; from ‘aman – trustworthy and reliable, nurturing and upholding [4QPs adds Your which is not in 11QPs]) word (dabar), the exceedingly capable and empowering (me’od – the superlative, extensive, and utterly great) restoring witness and enduring testimony (‘ad / ‘ed – eternal and everlasting revelation).
Because indeed (ky), I am resolved to placing my expectations (yachal – I await, confidently expecting without reservation, total resolution (piel perfect)) in (ba) Your way to make reasoned decisions, especially regarding the means to resolve disputes (mishpat ‘atah – Your basis to exercise good judgment and decide what is right).” (Mizmowr / Song / Psalm 119:43)
Religion has long been humankind’s most diabolical foe. By replacing Yahowah’s means to resolve the issues which separate us with an ever-expanding litany of estranging corruptions, the faithful prevent their own salvation. By contrast, Dowd would convey the truthful and reliable, easily verified and dependable, message of his Father – consistently sharing the extensive and empowering testimony of Yahowah. When we follow his example, God is committed to exceeding our expectations.
Throughout this Psalm, natsar has been used to speak of salvation by way of observation, indicating that those who focus upon Yahowah’s instructions are protected and preserved by them. Now we find another word for salvation which is closely related, natsal. Negated by ‘al in the jussive mood, it speaks of “not preventing salvation by removing” the word of God from his lips. Using the hifil stem and imperfect conjugation, God is committed to continually assisting Dowd in this regard. What’s unique here is that Dowd is not pleading for his salvation or asking God to deliver him. Instead, he is in prophet mode, affirming that Father and Son will reconcile the relationship for the Children of the Covenant. This 83proclamation will remain central to his message through his reliance upon the truthful and dependable, enduring and restoring, enabling and empowering, testimony of Yah.
While rabbis have sought to supplant Yahowah’s words with their own in the Talmud, and Paul’s “but I say…” supersedes the Towrah and Prophets in his New Testament, Dowd has taken the opposite approach. The Son of God and Messiah is announcing that he perceives Yahowah’s testimony to be ‘emeth me’od ‘ed | exceedingly beneficial, everlasting, and restoring. So, who do you think knew Yahowah better and is right?
There is only one place such confidence is reliably rewarded…
“Therefore (wa), I have chosen to constantly observe, consistently examining and carefully considering (shamar – I have decided to literally and always keep my eyes focused upon, thoughtfully exploring and evaluating (qal imperfect cohortative)) Your Towrah | Teaching and Guidance (Towrah ‘atah – Your Instructions and Directions), doing so continually and consistently (tamyd – regularly with continuity and without interruption), always and forever (la ‘owlam – eternally and without end) as the eternal witness to the restoring testimony (wa ‘ed – as everlasting revelation).” (Mizmowr / Song / Psalm 119:44)
There is no mention of a second, Oral Torah, because it did not exist. There is no hint of a New Testament because the Towrah’s restoring testimony is forevermore.
Within 10 years from this rewrite of An Introduction to God in the summer of 2023, on Yowm Kipurym in year 6000 Yah, those who are reconciled unto Yahowah, and who have elected to engage in the Covenant, will be renewed by the addition of God writing His Towrah inside of us – integrating its guidance into our lives. Soon, all who endure to this day will be singing the Towrah’s Song.
84This next statement flows out of the previous one…
“So (wa), I have independently chosen to walk (halak – under the auspices of freewill, and without any regard for societal influences or pressures to conform, I will continually travel through life (hitpael imperfect cohortative – its Dowd’s choice to avoid being controlled by anyone or anything so that he can consistently move)) in its expansive ways and freedom (ba ha rachab – in its limitless and boundless approach and appeal (addressing the liberating nature of the Towrah) [11QPs and 4QPs differ slightly between rachab | limitless and chuphshah | freedom]), indeed because (ky) I have sought after, inquired about, discovered, and experienced (darash – I have searched to find, carefully examined, and pondered (qal perfect)) Your precepts and directions (piquwdym ‘atah – Your procedures and requirements delineating the things we should pay attention to, examine, question, and then respond).” (Mizmowr / Song / Psalm 119:45)
The hitpael stem is among the more interesting because it reveals that Dowd was not influenced by anyone or anything, including religion, politics, or societal customs. His halak | conduct in life was, therefore, in absolute conflict with Halakhah | the rules governing Judaism. Rather than being restricted by religious edicts, the Messiah found great freedom in God’s guidance – especially in the requirements of His Covenant – all of which are liberating.
The man who God loved more than any other boldly and accurately proclaimed His testimony. And so long as Dowd’s message is derived from Yahowah’s, so long as he never hesitated, then he was never embarrassed. It matters not whose political or religious institution is being impugned by Yah’s Word, so long as we base our witness on His testimony, it isn’t our word against them but His.
85“In addition (wa), I want to continually speak the Word (dabar – I have and will totally represent and completely communicate of my own volition the message (piel imperfect cohortative)) by way of (ba – through) Your Enduring Testimony and Restoring Witness (‘edah ‘atah – Your provisions; from ‘ed – everlasting revelation and eternal evidence), reporting it before and against (neged – conspicuously, openly, and publicly in front of and in opposition to) kings and other political and religious leaders (melek – those who govern and control all aspects of people’s lives).
I will neither hesitate nor be found mistaken (wa lo’ bowsh – I will not be frustrated or disappointed, neither delayed nor distressed (qal imperfect)).” (Mizmowr / Song / Psalm 119:46)
There is a myth that it is unGodly to criticize religion and hateful and boorish to disparage a political ideology. And yet, it is what Dowd did, and God loved him for it. So, we should never hesitate to disparage human institutions, so long as our pronouncements are derived from Yahowah’s Testimony. And while the Progressives policing social media don’t like what I have to say, it’s all good with God and His judgment is infinitely superior.
If we are to be passionate about anything, ought we not be enthusiastic advocates for God’s message to mankind?
“Moreover (wa), I have independently found great pleasure (sha’a’ – by avoiding political and religious influence, I have a positive attitude toward (hitpael imperfect)) in the instructive conditions of what You are offering and expecting in return (ba mitswah ‘atah – in authoritative directions which comprise the terms of what You have established; from my – to consider the who, what, why, where, when, and how of tsawah – appointing, establishing, and constituting the message, then enjoining it by shouting out the instructions and directions regarding 86what has been commissioned) which provide the benefits of the relationship (‘asher) I love (‘ahab – I am passionate about, desire, and adore (qal perfect)).” (Mizmowr / Song / Psalm 119:47)
All five conditions of the Covenant improve our lives and brighten our outlook. There are few things as liberating as walking away from the disingenuous and controlling aspects of religion and government. When we walk to God along the path He has provided, we are perfected. Trusting and relying upon Yah is both comforting and emboldening. Examining the Covenant’s conditions is enlightening and leads to understanding. While being circumcised improves our health and satisfaction, the benefits are otherworldly and include becoming immortal and perfected, adopted into God’s Family, enriched and empowered. What’s not to love?
This brings us to the last of the lyrics associated with the letter Wah which adds, increases, and secures, enlarging a family and home…
“Further (wa), I will lift up, raising (nasa’ – I will elevate (qal imperfect)) the palms of my hands (kaph ‘any) for the instructive conditions of what You are offering (‘el mitswah ‘atah – for the terms of Your relationship agreement) which, as a result of the relationship (‘asher), I am passionate about, adore, and genuinely love (‘ahab – I desire and find appealing (qal perfect)).
So, I choose to rejoice (gyl – I want to continually celebrate (qal imperfect cohortative) [11QPs]) in Your clearly communicated and written prescriptions of what we should do to be cut into this relationship with You (ba choq ‘atah – in the means to earn a share of what is Yours throughout time).” (Mizmowr / Song / Psalm 119:48)
87Dowd is not waving his hands in the air like a crazed Pentecostal. Palms up, he is demonstrating that he is ready to accept Yahowah’s choq | prescriptions for living. Further, his passion for the relationship is one of the many things which endears him to Yahowah. Nothing is as rewarding as requited love.
Let’s linger here a bit longer and review the sixth chorus of the Towrah’s Song. Dowd, wrote…
“So then it follows (wa), choose to return with me, arriving with (bow’ ‘any) Your loyal love and genuine mercy (chesed ‘atah), Yahowah (Yahowah), Your salvation (tashuwa’ah ‘atah) according to and consistent with (ka) Your word and Your promise (‘imrah ‘atah). (Mizmowr 119:41)
And then (wa), He will respond by humiliating (‘anah) anyone who has treated me with contempt, those who have insulted and devalued me, who has jeopardized the relationship by annoyingly stripping away what rightfully belongs to me, defying what I represent (charaph ‘any).
For indeed (ky), I consistently observe, closely examine and carefully consider, trusting and relying upon (shamar or batach) Your words and prescriptions for living (choq or dabar). (Mizmowr 119:42)
So (wa), do not prevent salvation by taking away (‘al natsal) from my mouth (min peh ‘any – from my speech) the truthful and reliable, affirming and verifiable (‘emeth) word (dabar), the exceedingly capable and empowering (me’od) restoring witness and enduring testimony (‘ad). Because indeed (ky), I am resolved to placing my expectations (yachal) in (ba) Your way to make reasoned decisions, especially regarding the means to resolve disputes (mishpat ‘atah). (Mizmowr 119:43)
88Therefore (wa), I have chosen to constantly observe, consistently examining and carefully considering (shamar) Your Towrah | Teaching and Guidance (Towrah ‘atah), doing so continually and consistently (tamyd), always and forever (la ‘owlam) as the eternal witness to the restoring testimony (wa ‘ed). (Mizmowr 119:44)
So (wa), I have independently chosen to walk (halak) in its expansive ways and freedom (ba ha rachab), indeed because (ky) I have sought after, inquired about, discovered, and experienced (darash) Your precepts delineating the things we should examine, question, and then respond (piquwdym ‘atah). (Mizmowr 119:45)
In addition (wa), I want to continually speak the Word (dabar) by way of (ba) Your Enduring Testimony and Restoring Witness (‘edah ‘atah), conspicuously and publicly reporting it before and in opposition to (neged) kings and other political and religious leaders (melek). I will neither hesitate nor be found mistaken, frustrated or disappointed (wa lo’ bowsh). (Mizmowr 119:46)
Moreover (wa), I have independently found great pleasure by avoiding political and religious influences (sha’a’) through the instructive conditions of what You are offering and expecting in return (ba mitswah ‘atah) because they provide the benefits of the relationship (‘asher) I love (‘ahab). (Mizmowr 119:47)
Further (wa), I will lift up, raising (nasa’) the palms of my hands (kaph ‘any) for the instructive conditions of what You are offering (‘el mitswah ‘atah) which, as a result of the relationship (‘asher), I am passionate about, adore, and genuinely love (‘ahab).
So, I choose to rejoice (gyl) in Your clearly communicated and written prescriptions of what we 89should do to be cut into this relationship with You (ba choq ‘atah).” (Mizmowr / Song / Psalm 119:48)
