90An Introduction to God
Towrah Mizmowr
…Towrah’s Song
3
Zayin Chet Theth
Plow Wall Basket…
Having now progressed through the letters which comprise God’s favorite title – ‘Ab | Father | – and having examined all but one of those featured in His name – YaHoWaH | – the next three are seemingly less distinguished, albeit no less revealing.
In the seventh stanza of this, the greatest of the Psalms, the Towrah’s Song features a series of proclamations which are announced by the letter Zayin | . It was drawn in the form of a plow and spoke of cultivating the ground so that it becomes receptive, of sowing seeds for future harvests, and of creating separation and division.
To begin, Dowd reminds us that we can count on Yahowah doing as He has promised…
“You want Your words remembered and proclaimed (zakar dabarym ‘atah – it is Your will to assert the truth in a memorable way regarding Your statements, declarations, and promises (qal imperative) [‘atah and the plural form of dabar are from 11QPs]) regarding (la – pertaining to) Your servant and coworker (‘ebed ‘atah – Your associate) upon which (‘al ‘asher – over which and to reveal the benefits of the relationship) You have caused me to confidently expect a favorable resolution at the right time (yachal – You have provided for my benefit so 91that I know what to expect (piel perfect)).” (Mizmowr / Song / Psalm 119:49)
As we should expect, Yahowah and Dowd are on the same page in this regard. God has not only promised to fulfill Kipurym and Sukah with His Son, Messiah, and King, He wants us to proclaim His intent. Equipped with this knowledge, we are able to repudiate the central planks of Judaism, Christianity, and Islam while simultaneously affirming Yahowah’s plan of reconciliation.
There are only two things better than remembering what God said, and they are understanding His message and capitalizing upon it. So, in this regard, be aware that Dowd is the returning Mashyach and future Melek of a reunited Yisra’el. And upon the Third Coming of Dowd | David, it will be a frightful day for those who are not mindful of God’s promises.
When we know what is going to happen before it occurs, we exude a degree of confidence that those earnestly searching for God are likely to find appealing. By accurately presenting what is going to transpire, our insights regarding Yahowah become all the more credible.
Credibility can be lost as well. While it is earned over time and with effort, by being right about God when everyone around us is wrong, it can be usurped if we are not diligent and careful. You may have noticed that we do not partner with anyone outside of the Covenant Family. We have no religious or political affiliations and renounce every popular conspiracy. Should you see my translations, transliterations, insights, and explanations presented elsewhere, know that they have been misappropriated. For example, lacking credibility, many within the Black Hebrew Israelite Movement have stolen them and claimed them as their own. In the process, they have engendered confusion while leading countless thousands away from Yahowah and into the twisted realm of anti-Semitism.
92In this regard, few things are as differentiating as realizing Yahowah’s desire to honor the promises He has made to His Son. Dowd, the author of this Mizmowr Towrah, is the most interesting man who ever lived.
“This (zo’th) is comforting and encouraging to me (nechamah ‘any – this eliminates my concerns, it is consoling and provides hope) considering the great effort required for me to accomplish this goal (ba ‘ony ‘any – with all of the enormous expenditure of energy and effort by me; from ‘anah – to actively answer and respond).
For indeed (ky), Your promise (‘imrah ‘atah – Your word and Your assurance) restores my life, causes me to grow, and keeps me alive (chayah ‘any – revives and nurtures me (piel perfect)).” (Mizmowr / Song / Psalm 119:50)
No one served Yahowah longer or in as many capacities as Dowd, and yet, that was just the beginning. He is returning to reprise every role. It is little wonder that he is comforted knowing that the great effort required to accomplish all of this was not wasted. Moreover, after enduring three millennia in which his every accolade was misappropriated, he is encouraged that he will be given his due.
The obnoxious, absurdly presumptuous, and insufferable self-willed individuals who command the mechanisms of mankind’s insolent political, religious, academic, military, and media institutions talk a big game as they interpret everything to their liking. Offering nothing more than worthless platitudes and false hope, they routinely deride those who oppose them. But, while they may be fooling the faithful, the patriotic, the enamored, the entitled, and the unthinking, they aren’t impressing or fooling God.
“The insolent and presumptuous, those who are self-willed, self-absorbed, and self-motivated (zed – the 93egotistical and overconfident, the self-important and puffed up, those who are audaciously disrespectful and thus brashly impudent, those who are impertinent, acting as if they and their pontifications are superior when both they and their promises are actually irrelevant), deride me by stripping me of what I represent (lyts ‘any – removing me from contention and banishing me to history through misinterpretation and a lack of respect) throughout the entirety of the eternal testimony and restoring witness (‘ad me’od – considering the abundance of evidence in the enormity of the revelation).
I will not scheme against or twist, lean away from, or will I thrust aside (lo’ natah min – I will not bend, conspire against, or turn away from) Your Towrah | Teaching and Guidance (Towrah ‘atah – Your Instructions and Directions).” (Mizmowr / Song / Psalm 119:51)
It would occur in Judaism first with religious leaders undermining what Dowd represents. They did so because Dowd’s legacy and return leave no room for rabbis or religion. But the most infamous and audacious zed was Sha’uwl, known to Twistians as Paul. In his first speech, he is this very thing, kicking dirt on Dowd’s grave so that he could transfer his every accolade to his Lord. It is all disrespectfully recorded in Acts 2 – then torn asunder in the final chapter of Twistianity, Volume Five, as well as in Volume Five of Yada Yahowah, Chapter 3.
What’s so amazing about Paul’s self-absorbed pontification is that all evidence is to the contrary. Yahowah speaks more of Dowd, promises more to Dowd, and acclaims Dowd more than anyone else throughout the entirety of His enduring witness. Dowd is the cornerstone of Yahowah’s relationship with humankind.
And yet, Christians have been led to believe that “Jesus” was the “Christ,” when clearly, Dowd is the 94Messiah. They afford the wrong man the title, “Son of God.” And they believe that “Jesus” is returning when it is actually Dowd who will be accompanying Yahowah. And sadly, Jews aren’t much brighter. They remain oblivious to the identity of their Mashyach, their King, and his return.
This is also one of many indictments against those who govern human affairs. They are universally self-absorbed, and their institutions routinely mock God’s Witness, interpreting it so that His Word appears to coincide with their agenda. And since these are the people Yahowah needs us to walk away from before we can engage in a relationship with Him, the message concludes by reminding us that, so long as we do not turn away from the Torah, we won’t be reassociated with such scum. Therefore, the moral of this story is that if you don’t want Yah to turn away from you, and thrust you aside, don’t reject or discount His Towrah | Teaching, Instruction, Guidance, and Direction.
Jews, Christians, and Muslims acknowledge the divine inspiration of the Towrah, and yet, they prefer their Talmud, New Testament, and Quran. So, I ask them, if Dowd | David was a prophet as all three religions attest, then why didn’t he write: “Do not thrust the Torah aside until Paul, Akiba, and Muhammad come and tell you an entirely different story?”
At this point, some might conclude that our Psalmist is being somewhat redundant, teaching us the same lesson over again. And while I would concur, why, with all of these reaffirmations, are so few people listening to him? And speaking of not listening, since Dowd was inspired by God and used Yahowah’s name prolifically, why do rabbis avoid it like the plague?
“I recollect, remember, and report (zakar – I recall, mention, and proclaim (qal perfect)) Your means to resolve disputes and execute good judgment (mishpat – 95to make informed and reasoned decisions and be moral, just, and fair) from long ago (min ‘owlam – and forevermore), Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration). And I have been reassured and comforted (nacham – I have been consistently encouraged by the compassion and transformed by this alone (hitpael consecutive imperfect)).” (Mizmowr / Song / Psalm 119:52)
We are zakar | reminded that mishpat blends the interrogative my with shaphat | to judge and decide to encourage us to consider the implications associated with exercising good judgment and making reasoned and informed decisions, especially when resolving the disputes which separate us from Yahowah. This should then direct our attention to the Mow’ed Miqra’ey where God made it possible for imperfect individuals to appear perfect in His presence.
Dowd’s concluding comment reveals that he found the process of remembering and reporting Yahowah’s original and everlasting mishpat sufficient in and of itself to comfort and transform his soul. It also reassures us of God’s enduring mercy because every step along the way Home exemplifies true love and compassion.
Considering who He is, what He has done, and the value of the gifts He is offering, when His Towrah is rejected by those who claim to speak for Him, and when they use their religious office to encourage others to do the same, God has to be frustrated that His mercy is rebuked. Any other reaction would diminish the scope of His compassion.
“My passions are inflamed as I am besieged with righteous indignation (zal’aphah ‘achazath ‘any – rage and scorching animosity grasp hold of me as I am 96saddened, perplexed, and horrified, failing to see anything humorous) regarding the unethical who are wrong (min rasha’ – the unrighteous who are unGodly and condemnable, regarding the wicked who are evil) by rejecting and neglecting (‘azab – about forsaking or departing from, separating themselves by disassociating from (qal participle)) Your Towrah teaching and guidance (Towrah ‘atah – Your Instructions and Directions).” (Mizmowr / Song / Psalm 119:53)
Dowd loved Yahowah’s Towrah | Teaching to the extent he could not fathom it being rejected. Considering all that Yahowah has done for us, it made him mad to see the religious pretend to know better and to throw it back in His face.
Recognizing the enormity of what is being squandered and who is being neglected, Dowd was demonstrating that it is appropriate to hate – revealing that under the proper circumstances it is a virtue. But you will notice that he is right, and those he is opposing are wrong, and he is using his words not his fists.
“Songs (zamyr – melodious lyrics) of Your prescriptions for living (choq ‘atah – Your inscribed thoughts regarding Your willingness to share all that is Yours, of Your recommendations of what we should do to be cut into the relationship) have been (hayah – are (qal perfect)) for my benefit (la ‘any – exist concerning my approach and are on my behalf) during my travels for the family (ba beyth magowr ‘any – my temporary abode and home).” (Mizmowr / Song / Psalm 119:54)
Whether camper or mariner, friend or liberator, judge or king, prophet or witness, Yahowah’s words enrich the lives of those living and sharing them most of all. And no one was a greater beneficiary than the man who wrote and sang these lyrics.
97Of course, to sing of someone so dearly, you’d have to know their name…
“I remember and recount (zakar – I am reminded of, I recall, and I report (qal perfect)) Your name (shem ‘atah – Your personal and proper designation), Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence), in the darkness where there is a lack of light (ba ha laylah – during the night) because (wa) I have chosen to closely examine and enthusiastically consider (shamar – I explore and evaluate, focusing upon (qal imperfect cohortative paragogic he – literally, consistently, and passionately observing by choice)) Your Towrah | Teaching and Guidance (Towrah ‘atah – Your Instructions and Directions).” (Mizmowr / Song / Psalm 119:55)
When Dowd says ‘atah | Your, he means Yahowah – not “G-d,” the “Lord,” or the “Name.” When he says Towrah, he is addressing Yahowah’s Teaching and not Talmudic arguments. When Dowd says shamar | observe, he is talking about reading, not keeping, Yahowah’s Guidance.
The King realized that Yahowah’s name pierces the darkness and illuminates the night – letting all who dwell in this dark world know that God spoke through this man. And this man came to know Yahowah as we are doing – by reading His Towrah | Teaching.
Here shamar | observe was gilded with the most literal and genuine stem, the most consistent and enduring conjugation, the most volitional mood, and the most emphatic form. The qal stem tells us that Dowd observed the Towrah literally, that his focus was genuine and his examination actual. The imperfect conjugation affirms that Dowd’s evaluation of the Towrah was consistent and enduring, ongoing and unwavering. The paragogic heh 98increases emphasis, making his exploration enthusiastic. And the cohortative mood means that he explored the Towrah at his pleasure, doing so under the auspices of freewill.
While no one gave more of himself to serve us, Dowd was served by Yah…
“This (zo’th) has come to exist for me (hayah la ‘any – has happened for me) because (ky) I observe and am preserved by (natsar – I am kept safe by branching out with) 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 principles 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).” (Mizmowr / Song / Psalm 119:56)
Natsar piquwdym is to observe Yahowah’s precepts and live, to be kept safe by responding appropriately to God’s guidance. Both words are action-oriented, and speak of paying attention and, as a result, being able to follow directions. Yahowah completed the work required to reconcile our relationship, but we still have to understand His instructions so that we walk to Him along the path which He provided.
Also interesting, the juxtaposition of piquwdym natsar is devastating to the myths of “salvation through faith or by works,” thereby undermining the claims of Christianity and Judaism.
From Dowd’s hand to our eyes, here are the lyrics associated with the letter Zayin | , plowing the field to increase the harvest…
“You want Your words remembered and proclaimed (zakar dabarym ‘atah) regarding (la) Your 99servant and coworker (‘ebed ‘atah) upon which (‘al ‘asher) You have caused me to confidently expect a favorable resolution at the right time (yachal). (Mizmowr 119:49)
This (zo’th) is comforting and encouraging to me (nechamah ‘any) considering the great effort required for me to accomplish this goal (ba ‘ony ‘any).
For indeed (ky), Your promise, word, and assurance (‘imrah ‘atah) restores my life, causes me to grow, and keeps me alive (chayah ‘any). (Mizmowr 119:50)
The insolent and presumptuous, those who are self-willed, self-absorbed, and self-motivated, who are audaciously disrespectful and thus brashly impudent in their pontifications (zed), deride me by stripping me of what I represent (lyts ‘any) throughout the entirety of the eternal testimony and restoring witness where there is an abundance of evidence within the enormity of the revelation (‘ad me’od).
I will not scheme against or twist, lean away from, or will I thrust aside (lo’ natah min) Your Towrah | Teaching and Guidance (Towrah ‘atah). (Mizmowr 119:51)
I recollect, remember, and report (zakar) Your means to resolve disputes and execute good judgment (mishpat) from long ago and forevermore (min ‘owlam), Yahowah (Yahowah). And I have been reassured and comforted (nacham). (Mizmowr 119:52)
My passions are inflamed as I am besieged with righteous indignation, as I am saddened, perplexed, and horrified (zal’aphah ‘achazath ‘any) regarding the unethical who are wrong (min rasha’) by rejecting and neglecting (‘azab) Your Towrah teaching and guidance (Towrah ‘atah). (Mizmowr 119:53)
100Songs (zamyr) of Your prescriptions for living (choq ‘atah) have been (hayah) for my benefit (la ‘any) during my travels for the family (ba beyth magowr ‘any). (Mizmowr 119:54)
I remember and recount, I am reminded of and I report (zakar) Your name (shem ‘atah), Yahowah (YaHoWaH), in the darkness where there is a lack of light (ba ha laylah), because (wa) I have chosen to closely examine and enthusiastically consider (shamar) Your Towrah | Teaching and Guidance (Towrah ‘atah). (Mizmowr 119:55)
This (zo’th) has come to exist for me (hayah la ‘any) because (ky) I branch out and I am protected by observing (natsar) 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 / Song / Psalm 119:56)
The Towrah’s Song is among the most essential revelations ever recorded. And we are just a third of the way along. By continuing, we will come to know Yahowah better, appreciate His Son all the more and, most especially, grow in our understanding of the Towrah.
So now, under the banner of Chet | , which serves as a protective wall separating God’s people from harm’s way, we are embraced with yet another refrain. In it, we are reminded that Dowd loved and used Yahowah’s name to such a degree that he viewed it as his destiny and reward – as do I. The Messiah was assured of this fate because he observed the word of God.
“My reward and destiny (cheleq ‘any – my portion and share, my allotment and parcel, indeed, my future) are 101with Yahowah (Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence).
My answer and promise (‘amar – I have announced my unequivocal response (qal perfect)) is to be observant by exploring and evaluating (la shamar – is to keep my eyes open and thereby focused upon closely examining and carefully considering (qal infinitive)) Your words (dabarym ‘atah).” (Mizmowr / Song / Psalm 119:57)
Quite literally, there is no verb in the initial statement. It reads: “My reward, destiny, and future – Yahowah.”
The reason Dowd was assured that he would be as Yah is because his answer to God was predicated upon his exploration and evaluation of the words of God. There was no supplemental education, no litany of upstanding deeds or donations, no daring-do or a good heart, no faith and no conversion – just answers based upon an exploration of Yahowah’s testimony.
At the very least, cheleq reveals that Dowd had earned an inheritance – an allocated share of what Yahowah has to offer. It would be his reward; one he and His Father would share with all of His children. The more likely intent of cheleq, however, is to affirm that Dowd’s future was to become ever more like Yahowah – transformed into the very nature and substance of God.
“I seek the favor (chalah – I desire the experience (piel perfect)) of Your presence (paneh – of appearing before You and meeting face-to-face) with every thought and inclination (ba kol leb – with each decision and motivation).
Your will is to be kind and generous to me (chanan ‘any – Your desire is to show compassion by being merciful to me, treating me favorably) in accord with (ka – in a manner consistent with) Your word and promise (‘imrah 102‘atah – Your declarations and answers).” (Mizmowr / Song / Psalm 119:58)
Chalah was written using the piel stem where the object of Dowd’s appeal, which is God’s presence, is positively influenced by the favor which is being sought. That is to say, heaven is made richer by our presence.
Dowd did something we should all consider. He examined his extraordinary life and considered his accomplishments – past and future. And then after considering it all, this giant among men, this man who had won God’s heart, who had been courageous in battle, who had written the most enduring prose, who had founded the most relevant and enduring nation, and who had become king, recognized that his ways were inferior to God’s Way. And in this way, the man who recognized his shortcomings became the greatest of all.
“I considered the merit of (chashab – I determined the value of (piel perfect)) my ways (derek ‘any – my path through life), and therefore (wa), I chose to turn (shuwb – I made the choice to return (hifil imperfect paragogic he cohortative)) my feet, stance, and steps (regel ‘any) to Your restoring witness and enduring testimony (‘edah ‘atah).” (Mizmowr / Song / Psalm 119:59)
It is my conclusion, after having studied these Psalms, that Dowd was the most gifted writer in human history – challenged only by Moseh’s pronouncements in the Towrah. And yet, this poet not only preferred Yah’s testimony to his own, but his lyrics also became part of Yahowah’s witness to illustrate the beauty and power of man and God working collaboratively. We are witnessing the formula of six plus one equaling perfection.
Digging a bit deeper before we move on to the next stanza, scribed in the piel stem, we learn that this “chashab – evaluation” influenced Dowd’s walk, bringing him in step with Yah’s witness – just as the conclusion indicates. 103After this comprehensive accounting, Dowd made his decision. There would be no turning back. He would forever trust Yah and never again rely upon himself. He would be guided by God and not man.
This was Dowd’s choice because the next verb, “shuwb – to turn,” was presented using the cohortative mood. We, therefore, enter God’s company of our own volition.
Please consider this as a referendum on the ultimate question facing everyone. Are we going to trust ourselves, or even mankind’s collective wisdom, or Yahowah’s testimony? Are we going to walk in the mysterious ways of faith, disingenuous politics, misguided patriotism, or convoluted conspiracies, or are we going to walk away from these things in our journey to God?
The man and kingdom Yahowah touts as being exemplary and worthy of being reestablished chose to rely on His testimony which, at the time, was based upon the Towrah. Arguably the greatest heart to ever beat upon this earth fell completely in love with Yahowah and His Teaching. And for the man named Dowd | Beloved, it wasn’t a difficult decision.
“I am coming quickly (chuwsh – I am ready, prepared, and eager to rapidly deploy (qal perfect)) and (wa) without hesitation, question, or reservation (lo’ mahah – without delay, and I am not the least bit reluctant because there are no unresolved or unanswered issues; from the interrogatory, mah (scribed in the rare hitpael stem, alerting us to the fact that Dowd is acting without any hesitation or reservation of any kind and is acting on his own recognizance)) to observe, exploring and evaluating (la shamar – to closely examine and carefully consider (qal infinitive)), the instructive conditions of Your relationship agreement specifying what You have offered and expect in return (mitswah ‘atah – the 104authoritative 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 and constituting the message, and enjoining it by shouting out instructions regarding what He has commissioned).” (Mizmowr / Song / Psalm 119:60)
While Christians are expecting the sudden return of “Jesus,” and the Haredim are anticipating the imminent arrival of an unknown Messiah, it is Dowd who is prepared to rapidly redeploy at Yahowah’s behest. Having examined and considered the mitswah | conditions of the Covenant, there will be no hesitation.
Dowd’s passion is exemplified by “chuwsh – I am coming quickly.” There is a receptive place in Yahowah’s heart for those who hasten to His side and who hurry when He calls. When it comes to developing a relationship with God, and engaging with Him, few things are as compelling as a person’s enthusiastic devotion. But in your zeal, never lose sight of the fact that Dowd was not exercising the blind and unguided fanaticism of a believer, but instead, his every step was directed by Yahowah’s Testimony.
Mahah, which following the negation provided by lo’, would normally be rendered as “without hesitation or delay,” but I included “without question” because mahah is from mah – one of several Hebrew interrogatives. And indeed, the difference between doing something without hesitation or doing it without reservation because there are no unresolved issues is enormous. Dowd had studied the evidence and he had decided to trust Yahowah’s Testimony. Previously, he may have asked his Father a myriad of questions as children are wont to do – but now he knew the answers. This is the result of closely examining and carefully considering Yahowah’s Towrah. The evidence He provides is unassailable, irrefutable, and undeniable. Indeed, Yahowah’s Witness is the only incontrovertible testimony in the universe.
105As we approach this next statement, keep in mind that the English word religion is a blend of the Latin religio and religare. While they mean “to tie, to restrain, and to rebind,” they, themselves, are based upon the Latin word ligare which serves as the basis of ligamentum | ligament. It means “to bind and to tie.” These binding cords of human anatomy connect our bones together and restrain their movement.
“The destructive binding cords of subjugation and ensnaring pledges (chebel – the unfavorable demands, worthless guarantees, possessive bonds, ruinous snares, and caustic ties) of those who validate one another by repeatedly testifying against me while seeking to confine my role (‘uwd – who seek to constrain my purpose, prompt me to warn and admonish them (piel perfect)) are invalid, immoral, and irrational (rasha’ – are condemnable and wicked, vexing and troublesome).
Your Towrah | Teaching and Guidance (Towrah ‘atah – Instructions and Directions) will not be ignored, overlooked, or forgotten (lo’ shakach – will never lose its significance or cease to matter (qal perfect)).” (Mizmowr / Song / Psalm 119:61)
Chebel and chabal provide an array of definitional choices which disparage religion. It is a caustic and destructive implement wielded to bind the masses, controlling and subjugating people. Its pledge is to disparage God and ensnare those subjected to it.
The futile attempts of those seeking to disparage Dowd, robbing him of his titles and status before God, are invalid and irrational. And they are condemnable because they are in opposition to Yahowah’s Towrah | Guidance.
In the end, upon Dowd’s return with Yahowah, it will be the religious who are forgotten, not the Towrah, its Covenant, or their Messiah.
106I have shared this previously, but it bears repeating in this context. Paul crafted the religion of Christianity with “Jesus” replacing Dowd in title and prophecy such that Gowym could be substituted for Yahuwdym. Because he did so, Yahowah’s every promise to Dowd, from calling him the Son of God, the Messiah, and returning King, was undermined by the new religion. Further, the many hundreds of promises to restore Yisra’el on the basis of the Towrah served to forestall the notion of Christianity without Replacement Theology. Moreover, properly naming Dowd and correctly identifying him as the Passover Lamb renders the religion ridiculous, which is why the Christian Jesus was afforded Dowd’s titles and accolades.
So, with these words, and with those which preceded them, the foundation of the most menacing religion Jews would ever endure, the most pervasive religion in human history, is obliterated. Dowd will stand with Yahowah, Yahuwdym, and the Towrah while all else is torn asunder.
Among the indictments God has proclaimed against religion, this is one of the most resounding. He used the Hebrew word most akin to religion to speak against the institution. And then after describing and disparaging the implements of religion, by telling us that His Towrah will never lose its significance, He predicted that these religious schemes would attempt to disregard it. And yet, that will be their undoing.
Yahowah’s Towrah is God’s light in what is otherwise a very dark world. And at no time will the contrast between darkness and light be greater than Dowd’s emergence from She’owl on Bikuwrym.
“In the midst of this darkness (chatsowth laylah – in the middle of this night, halfway through from the setting to the rising of the sun), I will rise (quwm – I will be restored and take a stand, I will fulfill my mission and be 107affirmed, I will be reestablished and honored, validated and confirmed (qal imperfect – literally and forevermore)) to make You known, to express appreciation for You, and to extol Your role in providing the benefits (la yadah la ‘atah – to publicly confess (hifil infinitive)) of Your means to draw correct conclusions, make the right decisions, and to be justly vindicated (‘al mishpat tsadaq ‘atah – Your means to execute good judgment and resolve disputes honorably and appropriately, justly, and fairly).” (Mizmowr / Song / Psalm 119:62)
The darkest moment in human history will occur immediately before the arrival of the greatest Light. In the days, weeks, months, and years preceding Yahowah’s return with Dowd on October 2nd, 2033, mankind will have entered a death spiral economically, militarily, politically, conspiratorially, and religiously. A remnant of Yisra’el will have survived the onslaught, and some of them will be ready to hear and accept what Dowd is acknowledging. Ultimately, those who are spared and reconciled unto Yahowah will have done so by expressing their appreciation for Yahowah’s mishpat tsadaq | way to draw the correct conclusion and make the proper decision regarding the means to be vindicated.
Dowd was born for this job. His first stint as Shepherd, Messiah, and King, as prophet and poet, was a rehearsal for what is to come.
As for those who remain opposed to Dowd, Yahowah, Yahuwdym, Yisra’el, and the Towrah, do they think that their country is going to protect them from God? Do they think that their religion is going to save them from God? Do they think that the world is redeemable? Do they think?
In this regard, this Song to the Towrah is also Dowd’s Song. They are inseparable. One is incomplete without the other.
108“I am a partner and friend, living in close association (chaber ‘any – I have joined and united, indeed family, knit together, and allied), with everyone who, as a result of the relationship (la kol ‘asher – who is blessed along the proper path), genuinely reveres and actually respects You (yare’ ‘atah – who thinks You are awesome (qal perfect)) and of those who approach by closely examining and carefully considering (wa la shamar – those who observe, investigate, scrutinize, explore, and evaluate, keeping their eyes focused upon (qal participle)) Your precepts, the procedures which You have entrusted to us, encouraging us to pay close attention to these directions, examining them for guidance so that we respond appropriately to You (piquwdym ‘atah – Your recommendations and requirements which guide our choices, actions, and decisions, teaching us how to reply to You).” (Mizmowr / Song / Psalm 119:63)
In Hebrew, this powerful declaration is comprised of five words. Let’s examine the most revealing of them.
Like Dowd, I consider those whom I have come to know through the process of writing and sharing Yada Yahowah, Twistianity, An Introduction to God, Observations, and Coming Home, and who have become Covenant as a result, to be “chaber – partners and companions.” We are “close friends, indeed Family, knit together,” because we revere and respect Yahowah. And on this day, the remnant of Yisra’el and Yahuwdah who survive to witness the arrival of the Messiah, will embrace Dowd as one would the return of a long-lost son.
‘Asher was the key that opened the door to heaven for me. As I have shared previously, ‘asher opened my eyes and my mind, revealing that I could clear away the religious and political corruptions which were cluttering and concealing my view of God. I discovered by closely examining His every word that we could come to know Him, understand Him, relate to Him, walk with Him, enjoy 109His company, be adopted by Yahowah, enter His Home, and camp out for all eternity.
Since my introduction to ‘asher led to my love affair with Yah’s words, let’s acknowledge its robust nature. ‘Asher conveys the ideas of “being blessed and being happy as a result of the good fortune of having received an undeserved and yet beneficial gift by walking along the correct path.” ‘Asher tells us that God “guides us to an upright life which is in harmony with His Way.” ‘Asher speaks of “walking along the correct and narrow path to get the greatest joy out of life.” ‘Asher is “the proper place to stand to be safe, to be secure, stable, and free from any negative influence or outcome.” ‘Asher is the conveyance of: “encouraging words, of teaching and direction, which reveal the benefits of the relationship.”
The improper rendering of yare’ as “fear” when associated with Yahowah is one of the most grievous crimes ever committed. It simply cannot be rendered as “fear” when the object is God because we cannot be afraid of someone and love them at the same time. Fear has no place in a family relationship.
The difference between “revere and respect” on one hand and “fear and intimidation” on the other provides a contrast we ought not miss. Those who fear God, who are afraid of Him, who are intimidated by God, will be judged by Him. And in that position, they will be intimidated. Those who respect Yahowah sufficiently to observe and consider His Towrah will find not only that their reverence for God will grow, but also that our Heavenly Father will come to respect and revere them as His children.
Shamar is among the least appreciated and most essential words in the Hebrew vocabulary. It is so routinely rendered as “keep” that it is seen as “religiously submitting to and complying with” a long list of antiquated laws. Unfortunately, that is how most people react to the idea of 110being “Torah-observant.” Rabbis have gone so far as to turn the Towrah’s teaching and guidance into 613 laws comprised of “do this” and “don’t do that” so that they can “keep” them.
And yes, I am aware that most lexicons list “keep” as the primary definition of shamar. But I submit that this is because theologians and scholars are attempting to justify previous translations and their religious traditions. The fact that the etymology of shamar dictates otherwise is irrelevant.
Shamar only means “keep” in the sense of “keeping your eyes open and keeping what you are looking at in front of you so that it is kept within the field of your vision.” Moving down Hebrew lexicons alphabetically, we discover that every word related to shamar speaks of “observing, of watching, of being a watchman, of keeping one’s eyelids open so as to be vigilant, and of being on one’s guard, acting as a guardian to protect oneself and one’s loved ones.” Watchmen and guards who have their eyes closed, and who are not observant, are useless.
But there is more because, when we move in the other direction, we learn that every other word sharing the sh-m root of shamar conveys the ideas of “receiving and processing information which is being communicated to us.” These words suggest that, while “the resource may be challenging to understand, it is nonetheless being made available to us such that it is knowable.” These sh-m words speak of “a message, of news, of information which is being proclaimed,” and of the “fame, renown, honor and reputation of its source.” They focus on “understanding that which has been communicated, either verbally or in writing.”
There isn’t a single Hebrew word which shares the sh-m root whose primary definition is accurately rendered as “to keep,” especially in the sense of “submitting to or 111complying with” a list of laws. Therefore, shamar should be translated as “observing, closely examining and carefully considering, exploring and investigating, scrutinizing and evaluating.” We are encouraged to keep Yahowah’s Towrah in front of us, with our eyes focused upon it.
This brings us to the final word in this robust statement. Piquwdym is typically translated as “precepts.” A precept is “a rule or instruction which guides someone’s choices, their actions and moral decisions.” A precept teaches us, facilitating the correct responses and appropriate behavior. And while that is accurate, it doesn’t convey the full intended meaning of piquwdym. As the plural derivative of paqad, it is more completely rendered: instructions and directions which have been entrusted to us, encouraging us to pay close attention and examine the guidance and procedures which have been provided, so that we might respond appropriately. The piquwdym are comprised of both recommendations and requirements which guide our choices, our actions, and our decisions. They teach us how to respond appropriately, rationally, and morally to Yahowah.
And speaking of Yahowah, how does one reconcile the rabbinical ban on God’s name when Dowd sang it so brilliantly? How do either Christians or Haredim justify editing Yahowah’s name out of His testimony as if His words were theirs to change? And why do both Judaism and Christianity present the God of the “Old Testament” as “fearsome” when He is merciful?
“Your genuine mercy, loyal love, and unfailing kindness (chesed ‘atah – Your steadfast devotion to the relationship and affection, the unmerited favors and generosity You are offering), Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration), fills (male’ – 112is more than satisfactory to fulfill the needs, accomplishing everything to the very end, completely covering) the earth (ha ‘erets – the land and material realm).
You have chosen to teach me what I need to know, equipping me to provide instruction regarding (lamad ‘any – it is your will to provide me with the information to instruct and guide me, thereby enabling me to learn so that I can teach (piel imperative – Dowd is the beneficiary of Yahowah’s desire to teach)) Your clearly communicated written prescriptions of what we should do in life to live (choq – the engraved thoughts which cut us into the agreement and the recommendations and requirements regarding the covenant relationship; from chaqaq – Your written and inscribed recommendations which allocate a share of what is Yours by cutting us into the relationship).” (Mizmowr / Song / Psalm 119:64)
Yahowah’s mercy, love, and kindness are more than sufficient to meet the needs of everyone on Earth. Unfortunately, it will be lost on all but a few. It is not Yahowah’s fault nor Dowd’s because God’s foremost student has become the greatest teacher.
So, who do you suppose is right about Yahowah: the prophet who knew Him and who God inspired to write about Him or the religious who say otherwise? With the answer so obvious, why does anyone believe the Talmud or New Testament? Why does anyone respect rabbis, pastors, priests, theologians, or religious scholars?
Let’s review what we have just examined. Here are the eight resounding statements which were shared under the heading of Chet | . In Ancient Hebrew, it spoke of surrounding and enclosing, separating and protecting those one treasures.
“My reward and destiny, indeed, my fate and future (cheleq ‘any) are with Yahowah (Yahowah). My answer and promise (‘amar) is to be observant by 113exploring and evaluating (la shamar) Your words (dabarym ‘atah). (Mizmowr 119:57)
I seek the favor (chalah) of appearing before Your presence and meeting You face-to-face (paneh) with every thought and inclination (ba kol leb). Your will is to be kind and generous to me (chanan ‘any) in accord with (ka) Your word and promise (‘imrah ‘atah). (Mizmowr 119:58)
I considered the merit of (chashab) my ways (derek ‘any) and therefore (wa), I chose to turn (shuwb) my feet, stance, and steps (regel ‘any) to Your restoring witness and enduring testimony (‘edah ‘atah). (Mizmowr 119:59)
I am coming quickly, ready, and prepared to rapidly deploy (chuwsh) and without hesitation, question, or reservation (wa lo’ mahah) to observe, exploring and evaluating (la shamar) the instructive conditions of Your relationship agreement specifying what You have offered and expect in return (mitswah ‘atah). (Mizmowr 119:60)
The destructive binding cords of subjugation and ensnaring pledges (chebel) of those who validate one another by repeatedly testifying against me while seeking to confine my role (‘uwd) are invalid, immoral, and irrational (rasha’).
Your Towrah | Teaching and Guidance (Towrah ‘atah) will not be ignored, overlooked, or forgotten (lo’ shakach). (Mizmowr 119:61)
In the midst of this darkness (chatsowth laylah), I will rise, restored to take a stand and fulfill my mission (quwm) to make You known, to express appreciation for You, and to extol Your role in providing the benefits (la yadah la ‘atah) of Your means to draw correct conclusions, make the right decisions, and be justly vindicated (‘al mishpat tsadaq ‘atah). (Mizmowr 119:62)
114I am a partner and friend, living in close association (chaber ‘any), with everyone (la kol) who, as a result of the relationship (‘asher), genuinely reveres and actually respects You (yare’ ‘atah) and of those who approach by closely examining and carefully considering (wa la shamar) Your precepts, the procedures which You have entrusted to us, encouraging us to pay close attention to these directions, examining them for guidance so that we respond appropriately to You (piquwdym ‘atah). (Mizmowr 119:63)
Your genuine mercy, loyal love, and unfailing kindness (chesed ‘atah), Yahowah (Yahowah), fill (male’) the earth (ha ‘erets). You have chosen to teach me what I need to know, equipping me to provide instruction regarding (lamad ‘any) Your clearly communicated written prescriptions of what we should do in life to live (choq).” (Mizmowr / Song / Psalm 119:64)
It is hard to imagine that the rhetoric will continue to be as rewarding as what we have just reviewed, but knowing Dowd, and his Inspiration, I am forever sanguine. We have every reason to expect that it will get even better because Theth | is the first letter of Towrah.
The Theth was drawn to depict an x inside of an o. This “basket” enabled men and women to collect and protect, embrace and carry, something they deemed valuable. And while the contents could be anything from seeds to their harvest, the x has long represented a signature. In this case, it would be Yahowah’s name scribed within His Towrah.
As we have learned, Yahowah prefers to engage with people. That is the point of the Covenant, and it is the focus of the Towrah. This is also the message proclaimed 115throughout the prophets. It is the reason I was asked to compose Yada Yahowah.
While working alone would defeat Yahowah’s purpose, there were occasions such as this where the collaborative effort was considered especially good…
“Beneficially and generously (towb – valuably and productively, enjoyably and beautifully, cheerfully and rightfully, in a good and moral way) You have acted and engaged (‘asah – You have accomplished Your work, made things happen, profited and celebrated (qal perfect)) with (‘im – by way of, near, and through this close association) Your servant and coworker (‘ebed ‘atah – Your associate) in accordance with (ka – in harmony and consistent with) Your Word (dabar ‘atah – Your message and testimony), Yahowah (Yahowah – as directed in His towrah – teaching regarding His hayah – existence).” (Mizmowr / Song / Psalm 119:65)
This being so, Yahowah has endorsed the 119th Mizmowr / Psalm, calling it towb | beneficial and good. God is depicted working with Dowd to deliver a message which is generous and right. And this is ka | consistent with the manner the dabar | word of Yahowah is delivered throughout the Towrah, Naby’, wa Mizmowr.
With this pronouncement, and others like it, we find God confirming that He has chosen to work with individuals of His choosing. We see similar acknowledgments with Noach, ‘Abraham, Moseh, and now Dowd, in addition to His prophets. And while most will find that easy to accept, some are not quite as comfortable projecting God’s approach into the future where we find Yahowah repeatedly predicting that He has chosen to work through His Choter, Nakry, and Zarowa’ during the Last Days. However, just as this declaration of collaboration was stated for a reason, the same is true with the prophecies acknowledging how God would work 116through His Qowl, Basar, and Mal’ak. Further, when Yahowah reveals that He will be calling His people home prior to His return, there is no mention of a rabbi, pastor, or priest presented in a favorable light.
We typically credit Dowd | Beloved as being as his name implies, a man renowned for His passion. And while he was loving to be sure, everything we have read thus far tells us that he was extraordinarily cerebral as well. In fact, according to this next statement, his mind led his heart.
“The positive benefits of (tuwb – the good and favorable attributes, the constructive and affirming approach, and the satisfaction and enrichment associated with) good judgment, discretion, and discernment (ta’am – the process of informed and rational thinking leading to logical decision-making) augmented by (wa) empirical knowledge (da’ath – being aware of the information and evidence which leads to being perceptive when it is properly considered and evaluated) provide instruction which enables me to teach (lamad ‘any – enable You to fulfill Your will by teaching and training me so that I learn by processing what I am taught (piel imperative)).
This is because (ky – surely, truly, and emphatically) I trust and rely (‘aman – I become trustworthy and verifiable, steadfast and enduring (hifil perfect)) in (ba) the instructive conditions of Your relationship agreement specifying what You have offered and expect in return (mitswah ‘atah – the 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 and constituting the message, and enjoining it by shouting out instructions regarding what You have commissioned).” (Mizmowr / Song / Psalm 119:66)
117This is the key that opens Heaven’s Door. Dowd found it and then shared it with us.
Yahowah’s Towrah is replete with God’s lamad | teaching and features His mitswah | conditions of the relationship. The da’ath | knowledge Yahowah is providing is empirical because it is deduced through systematic observation. And when it is subject to ta’am | rational analysis, good things happen.
We were designed with this very thing in mind. Men and women have always derived “tuwb – great satisfaction” from “lamad – learning and then teaching.” And in this case, the satisfaction quotient is off the scale because these tuwb | benefits are associated with the Covenant.
Ta’am | judgment, discretion, and discernment is “the process by which we think.” It speaks of “making informed and rational decisions.” It is, therefore, addressing the function of our “neshamah – conscience.”
Without our neshamah and ta’am there would be no reason for freewill. But collectively, in conjunction with Yahowah’s Towrah | Teaching, these terms define the purpose of our mortal existence. Nothing is more important than exploring Yahowah’s Word to learn and understand what our Heavenly Father is offering and expecting in return.
Da’ath is related to yada’. The subtle difference between these words is that da’ath speaks of “empirical knowledge derived from observation, perceptively considering and evaluating all of the evidence and information which is available.” Yada’ is more relational and speaks of coming to know someone in a personal way. Yada’ expresses recognizing and acknowledging someone’s presence, even of accepting them and becoming familiar and acquainted with them. Da’ath can, therefore, 118lead to yada’ when the evidence being observed is Yahowah’s Towrah.
Learning leads to knowing. Thinking about what you know leads to understanding. Understanding is what leads to trust and reliance. And collectively, these things all lead to enjoying a relationship with Yahowah.
And speaking of Yahowah’s relationship with Dowd, it began so early in his life, it’s hard to imagine the lost shepherd…
“Before (terem – having not yet reached the point in time in which) I responded and answered this invitation (‘anah ‘any – I was thoughtful, spoke truthfully, and composed these songs, I was preoccupied (qal imperfect)), I unintentionally erred and inadvertently wandered aimlessly (shagag – I went astray and was wrong by happenstance, unwittingly believing mistaken opinions (qal participle)).
But (wa) now (‘atah – at this point in time), I closely examine and carefully consider, exploring and evaluating (shamar – I observe and investigate (qal perfect)) Your word (‘imrah – what You have said, Your message and promise).” (Mizmowr / Song / Psalm 119:67)
While Dowd’s calling was the grandest of all, we are all invited to meet with Yahowah. God is encouraging us to follow Him Home along the path He has provided. He realizes that we have erred somewhere along the way, which is why His Miqra’ey resolve our deficiencies.
Remember, with ‘anah, the definitional choices are: 1) to answer a call, 2) to respond to a summons, 3) to reply to an invitation, 4) to testify as a witness, 5) to ask questions, 6) to receive answers, 7) to speak truthfully, providing correct information, 8) to make a declaration, 9) to sing or shout, vocally communicating, 10) to live together, 11) to be occupied, busy, even preoccupied, 12) to afflict or be 119afflicted, 13) to be put down, 14) to be depressed, 15) to be cast down, 16) to stoop or bow down, 17) to humble oneself, 18) to be humiliated, 19) to be disturbed and worried, feeling anxious, 20) to be raped and violated, 21) to become weaker, ultimately ceasing to exist, 22) to deny oneself, 23) to be silenced, and 24) to oppress or be oppressed. So, it is incumbent upon us to become familiar with these options and then choose among the definitions which are best suited to each discussion, while ignoring those connotations which do not fit the context.
Shagag paints a vivid portrait of those unwittingly deceived by religion as well as by politics, patriotism, socialism, communism, liberalism, and conspiracy. It isn’t their intent to wander aimlessly or their intention to err. They do not realize that their opinions are mistaken. Indoctrination works because the victim is typically clueless as to what is being done to them.
And while the antidote to being susceptible to inadvertently falling prey to religious deception was presented in the previous stanza, it is repeated at the conclusion of this refrain as well. Reinforcing this insight while conveying the purpose of Yahowah’s Towrah | Teaching, the song continues with…
“You are good, generous, and pleasing (towb ‘atah – You are enjoyable to be around, beautiful and advantageous, highly desirable and absolutely correct), Yahowah (Yahowah – extant in 11QPS of the Dead Sea Scrolls but not found in the Masoretic Text), and (wa) are doing what is beneficial and right (yatab – are doing what is best for everyone’s welfare (hifil participle)) by teaching me (lamad – helping me learn, become better acquainted with, and more accustomed to, instructing me so that I can teach (piel imperative)) Your clearly communicated and inscribed prescriptions for living (choq – Your engraved thoughts and written recommendations and requirements 120which allocate a share of what is Yours).” (Mizmowr / Song / Psalm 119:68)
Because Yahowah is good, He does what is right. And it is to our advantage that He teaches us what we need to know to live with Him. Best of all, He does it in the most enjoyable way.
These stimulating pronouncements for the thoughtful provide an antidote for belief systems and faith. And yet, for reasons which are hard to fathom, the religious have their way, a path, which sadly for them, leads away from God. And since they prefer their approach to the one Dowd is articulating, they are compelled to plaster over these words which Yahowah inspired…
“They conceal and cover over what I represent, slandering me with misinformation (taphal ‘al ‘any – they impute invalid information to conceive a forgery, plastering over and whitewashing the truth about me, smearing me with a deceptive message (qal perfect)).
The self-important and self-motivated (zed – the arrogant and haughty, the presumptuous and insolent [read: political and religious leaders]) lie; they mislead and deceive with their speeches (sheqer – they utter vain, senseless, useless, and valueless beliefs fabricating a sham with their disappointing deceptions and outright betrayals) regarding me (‘any).
With every thought and decision (ba kol leb – with every aspect of my being), I am protected and preserved by observing (natsar – I am kept safe, branching out by focusing upon (qal imperfect)) 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 with You; from paqaqd – to attend to, appoint, and look after, 121paying attention to while taking into account).” (Mizmowr / Song / Psalm 119:69)
This is prophetic of the crime of the millennia which the founders of Judaism allowed Paul to perpetrate by disparaging Dowd’s reputation – allowing another to be called the Messiah and Son of God. Billions have been misled as a result of what occurred, and billions more have died unaware that Dowd is ha Mashyach, Ben ‘Elohym, ha Pesach ‘Ayl, and our Yasha’.
As a result of Jews ignoring Dowd’s warning in statements like these and throughout the Mizmowr, Imperial Rome would pillage Yahuwdah and enslave Yahuwdym, and the Roman Catholic Church would torment Jews for centuries. It is a dire warning, one which has gone unheeded because Jews were too busy being religious to pay any attention to this relationship. Moreover, Gentiles remain oblivious to this message, many overtly opposed to it, which is why they created an anti-Semitic testament they could call their own.
The most telling word in this list is taphal because it speaks of the ploy the religious and political have used to mislead. They slander God and His Son by smearing their worthless and whitewashed interpretations over and around the inspired text. They conceal the truth by plastering over it with their own impressions. In this way, they not only hide Yahowah’s Testimony, but they also make their proclamations appear credible. They bury the truth by building religious shrines over it.
This sleight of hand turned a liberating relationship into a stifling religion and that allowed rabbis to replace the Lowy. This whitewashing enabled the religious to substitute HaShem and Adonai for Yahowah. Instructions became laws. Listening was replaced by praying. Instead of God lifting up and loving His people, Judaism would denigrate them. This crime they had perpetrated against 122Father and Son would haunt them for centuries, doing to Jews as they had done to Yahowah and Dowd.
If you are Jewish and are wondering why the history of your people is plagued beyond all others, the answer was written on the lead tablet found on Mount Elba dating to the conclusion of the Exodus. Your people have ignored Yahowah’s name and instructions and His Son’s accolades and achievements – replacing both with taphal. Recognizing this is true, what do you suppose is the remedy?
With the upstart religion, that of the annoying gowym, Sunday would supersede the Shabat and Easter would replace Chag Matsah. Christmas would demean the Miqra’ey and “Jesus” would replace Dowd. In the process, Jews would be dehumanized such that the Church could supersede Yisra’el.
I don’t suppose God finds any of this amusing. Clearly, they have not fooled Yahowah or His prophets. Dowd exposed and condemned them ten centuries in advance of these crimes.
So, what did the religious do to shirk the indictment – one found throughout the Towrah, Naby’, wa Mizmowr? They would taphal the inspired text with the Talmud and New Testament.
If you are offended by these conclusions, good, because that was the intent. Hopefully, for the sake of your soul, you will deal with what Dowd revealed rather than seek solace by demeaning the messenger.
But if not, condemn me and continue to disregard Yahowah and Dowd. Let’s see how that works out for you a decade from now. It should be easy enough since both Gentile and Jew have made a religion out of doing so.
Correctly directed, natsar is the remedy. The observant are preserved, and those who are aware of the 123piquwdym are spared. Of course, to know what to observe, one would have to read the entire text.
As we have discovered, Yahowah has a proper rebuttal to the religions which have denigrated and controlled His people. But, according to God, those who promote it, as well as those who are influenced by it, are unresponsive because they are unreceptive.
“Calloused and unresponsive (taphash – insensitive and unreceptive, thick-headed and stupid, flabby, ignorant, and grotesque), their hearts, thinking, and judgment (leb hem – their attitudes and ambitions, their character and lives) are like (ka) fat and thus are without value (cheleb – are greasy, indifferent, and unhealthy) to me (‘any).
Your Towrah | Teaching and Guidance (Towrah ‘atah – Your Instructions and Directions; derived from: tow (Strong’s H8420) – Your signed, written, and enduring, towrah (Strong’s H8452) – way of treating me, tuwr (Strong’s H8446) – giving me the means to explore, to find, and to choose, yarah (Strong’s H3384) – the source of instruction, teaching, guidance, and direction that flows from You, which tuwb (Strong’s H8421) – provides answers that facilitate my restoration and return, also my response to that which is towb (Strong’s H2895) – good, pleasing, beneficial, healing, and right, and that which causes me to become acceptable, and to endure, tahowr (Strong’s H2892) – purifying and cleansing me, thereby towr (Strong’s H8447) – providing me with the opportunity to be transformed) I accept because I find it pleasing and fun (sha’a’ – I find entertaining and even amusing, playful and delightful (pilpel perfect) [from 11QPs]).” (Mizmowr / Song / Psalm 119:70)
A “calloused” heart is obviously hardened and unreceptive, however, the “fatty” reference is slightly less intuitive but perhaps more revealing. You see, water, which is the universal solvent, and which serves as the Towrah’s 124metaphor for cleansing, and oil don’t mix. Their molecular structures create a surface tension whereby one repels the other. An “oily” attitude is impervious to the cleansing solvent.
With a single brushstroke, Dowd presented the consequence of religious faith and illustrated the nature of those who promote it. Speaking of the victims, of those poisoned by these human institutions, their religion makes them irrational, unreceptive, and unresponsive. Dowd has been appealing to their minds, and yet, the faithful remain impervious to evidence and reason. Their beliefs make it impossible for them to evaluate their religion in the light of Yahowah’s Testimony.
Since religion is the single biggest obstacle to knowing God, let’s consider some examples. Starting with Muslims. Islam’s credibility comes from Allah claiming that his Quran not only confirms the Torah but that Allah was the god of the Torah and thus that he inspired it. Muhammad made this claim knowing that the majority of his recitals were predicated upon Talmud stories he had bastardized and plagiarized to suit his agenda – such that his Medina surahs were filled with twisted references to the people and events presented in the Towrah. And yet, when I point out that, since the Quran and Towrah present the opposite perspective on everything, it is impossible for Muhammad, his alter ego, Allah, the Quran, or Islam to be truthful with regard to the religion’s foundational statement. Not one Muslim in a million can process that irrefutable challenge to their faith. It is why I say that it is impossible to be an informed and rational Muslim.
Turning to Christianity, when I point out that no one named “Jesus Christ” lived in the 1st century, and that there are no prophecies predicting his arrival, Christians, rather than deal with the consequence of this irrefutable reality, respond by saying that I’m a spawn of Satan. Rather than 125accept the fact that God’s name is Yahowah, they oppose the truth as if it were an affront to their faith.
I have yet to engage a single Christian who could deal with the fact that each of the following pillars of their faith is in overt opposition to God’s testimony: Holy Bible, New Testament, Gospel, Grace, Salvation through Faith, Jesus, Christ, Lord, Holy Ghost, Trinity, Madonna and Child, Crosses, Churches, Sunday Worship, Christmas, Easter, Lent, the Eucharist and Communion, Saints, a dying god, bodily resurrection, the binary option of heaven or hell, baptism, Towrah denial, or the errant nature of Paul’s letters and Peter’s speeches. And yet, if they simply researched a single one of these religious myths, and dealt with the facts behind it, they’d reject their belief system as its credibility would crumble before their eyes.
I can tell a religious Jew that there is no Oral Law, that Towrah means teaching, that Yahowah’s name is easily pronounced, and that they are misrepresenting the Miqra’ey, and yet, they will belittle the messenger rather than consider the message.
Sha’a was written using a unique stem, one which suggests an exponential application of the piel. This in turn means that the Towrah is engaged and put into action by our fondness for it. So, if you want Yahowah’s Towrah | Teaching to play an important role in your life, if you want it to Instruct you on how to participate in the Beryth | Covenant and Guide you along the path to reconciliation, then fall in love with it.
As we approach this next statement, we find another Masorete copyedit. Not surprisingly, it is to once again misuse ‘anah. The rabbinical text reads: “It is good for me that I was afflicted…” whereas 11QPS, from the caves above the Dead Sea, reads…
“It is good and beneficial for me (towb la ‘any – it is pleasing to me and wonderful for me, a beautiful thing) 126that, indeed (ky), You responded to me, providing Your testimony for me (‘anah ‘any – You answered me, providing me with a thoughtful and truthful witness, communicating the information required to answer questions and engage in this relationship (pual perfect) [corrected by 11QPs]) so that (la ma’an – for the express reason) I would consistently learn (lamad – I would be instructed to teach (qal imperfect)) Your clearly communicated prescriptions for living (choq ‘atah – Your inscribed thoughts regarding a share of all that is Yours).” (Mizmowr / Song / Psalm 119:71)
‘Anah, when rendered as “afflicted,” or even “humbled,” is a fish out of water in this context – no matter whether it is prefixed “I was afflicted” or “You humbled me.” But when translated using any of its primary connotations, ‘anah fits beautifully, indeed perfectly. Yahowah responded to Dowd. He answered his questions. He did this by providing His restoring Witness and His thoughtful Testimony. And He has done the same thing for you and for me. It is called the Towrah.
And speaking of the value of this treasure, Dowd, who was also acquainted with wealth, wrote…
“The Towrah (Towrah – the Teaching, Instruction, Direction, and Guidance) of Your mouth (peh ‘atah) is better and more productive for me (towb la ‘any – is more desirable and beneficial for me) than (min) a thousand (‘eleph – [singular in 11QPs]) gold and silver coins (zahab wa keseph).” (Mizmowr / Song / Psalm 119:72)
While this was written as one man’s conclusion, all wise men agree. These lyrics have been brought to us courtesy of the Hebrew Theth | . It is Yahowah’s mark, His signature, on the pages of His Towrah.
“Beneficially and generously, valuably and productively, enjoyably and beautifully, rightfully in a 127good and moral way (towb), You have acted and engaged to accomplish Your work (‘asah) with (‘im) Your coworker (‘ebed ‘atah) in accordance with (ka) Your Word (dabar ‘atah), Yahowah (Yahowah). (Mizmowr 119:65)
The positive benefits and satisfying and constructive approach of (tuwb) good judgment, discretion, and discernment, this process of informed and rational thinking leading to logical decision-making (ta’am) is augmented by (wa) empirical knowledge (da’ath) and provides instruction which enables me to teach (lamad ‘any).
This is because (ky) I trust and rely (‘aman) in (ba) the instructive conditions of Your relationship agreement specifying what You have offered and expect in return (mitswah ‘atah). (Mizmowr 119:66)
Before (terem) I responded and answered this invitation (‘anah ‘any), I unintentionally erred and inadvertently wandered aimlessly (shagag). But (wa) now (‘atah), I closely examine and carefully consider, exploring and evaluating (shamar) Your word (‘imrah). (Mizmowr 119:67)
You are good, generous, and pleasing (towb ‘atah), Yahowah (Yahowah), and (wa) are doing what is beneficial and right (yatab) by teaching me (lamad) Your clearly communicated and inscribed prescriptions for living (choq). (Mizmowr 119:68)
They conceal and cover over what I represent, slandering me with misinformation while imputing invalid information to conceive a forgery (taphal ‘al ‘any). The self-important and self-motivated (zed) lie; they mislead and deceive with their speeches (sheqer), regarding me (‘any).
128With every thought and decision (ba kol leb), I am protected and preserved by observing (natsar) 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 119:69)
Calloused and unresponsive (taphash), their hearts, thinking, and judgment (leb hem) are like (ka) fat and thus are without value (cheleb) to me (‘any). Your Towrah | Teaching and Guidance (Towrah ‘atah) I accept because I find it pleasing and fun (sha’a’). (Mizmowr 119:70)
It is good and beneficial for me (towb la ‘any) that indeed (ky) You responded, providing Your testimony (‘anah) so that (la ma’an) I would consistently learn (lamad) Your clearly communicated prescriptions for living (choq ‘atah). (Mizmowr 119:71)
The Towrah | Teaching and Guidance (Towrah) of Your mouth (peh ‘atah) is better and more productive for me (towb la ‘any) than (min) thousands of (‘eleph) gold and silver coins (zahab wa keseph).” (Mizmowr / Song / Psalm 119:72)
