172An Introduction to God

Towrah Mizmowr

…Towrah’s Song

 

5

Nun Samech Ayin

 

Seed Sign Eye…

For quantity and quality of insights, it will be hard to improve on the previous chapter, but rest assured, we are on the cusp of another exciting tour through the alphabet of God. The Nun | , Samech | , and Ayin |  are among the most interesting and descriptive letters in the Hebrew lexicon.



Pressing on to the fourteenth chorus of the Towrah’s Song, the lyrics are set beneath the letter Nun | . Drawn as a seed in Ancient Hebrew, and resembling a sperm, the alphabetic character was symbolic of children, inheritance, raising a family and being productive, and of growing from generation to generation.

Yahowah is light. And since His Word is symbolic of His nature, representing God in our world, the Hebrew language is similar to light in that its verbs are unconstrained in time. Light is also the source of life and enlightenment.

“A lamp (ner – a fiery light from a luminary whose fire enlightens and addresses the existence of life) for my feet (la regel ‘any – for me to walk and take the proper stance) are Your words (dabarym ‘atah – is Your message [plural in 11QPs]), a light (‘owr – a source of enlightenment shining [no conjunction in 11QPs]) for my 173paths (la nathyb ‘any – for my journey through life [plural in 11QPs]).” (Mizmowr / Song / Psalm 119:105)

To see God while we are still constrained in three dimensions, we must explore His dabarym | words – just as we are doing. They expose Yahowah’s nature and illuminate the path to Him.

In English, we would normally reorder the opening clause, presenting it as “Your words are a lamp for my feet,” but I have avoided doing so when it moves the introductory letter away from the start of the sentence. And speaking of words, both dabarym and ‘owr can be descriptive or actionable and serve as nouns or verbs.

As was the case with Dowd, we have embarked upon a journey of exploration through words, dimensions, space, and time. Our voyage has brought us to Heaven’s Door, which has been opened so that we could meet our Creator face-to-face. We have discovered that there is but one path to God and it is brilliantly illuminated.

While not every variation is material, be aware that, including the three differences between the Dead Sea Scrolls and the Masoretic Text found in 119:105, 14 of the next 18 show a degree of dissimilarity. We will continue to point them out as we have in the past so that you are aware of the witness provided by the older manuscript – especially since even the most recent English translations ignore them.

Yahowah stood up for us on Pesach and Matsah so that we could stand with Him. And since relationships ought to be reciprocal, Dowd is now demonstrating his willingness to do the same on behalf of the Towrah.

“I have sworn an oath (n-shaba’-thy – I have promised and avowed in recognition of the importance of seven, having pled my case at this moment in time (nifal perfect first-person singular – the subject, Dowd, not only 174swore this oath, he is receiving the benefit of it at a point in time)) and I have chosen to take an emphatic and consistent stand, arising (quwm – I will rise to fulfill, establish, and affirm (piel imperfect paragogic he cohortative – under the auspices of freewill, the object of Dowd’s stance is the beneficiary throughout time and in an emphatic way)) to act upon (la ‘atah – to engage in and capitalize upon [from 11QPs vs. observe in the MT]) Your correct and vindicating (tsadaq ‘atah – Your honest, fair, and acquitting, rightful and righteous) way to make informed and rational decisions and execute good judgment regarding the means to justly resolve disputes (mishpat – to judge and decide, executing judgment in a manner which is correct, fair just, consistent with the evidence, and logical [note: a correction on 11QPs seems to suggest choq rather than mishpat]).” (Mizmowr / Song / Psalm 119:106)

No doubt Dowd realized that the first phase of his life played out in the absolute center of the reign of man. He was anointed by Yahowah 3,000 years after ‘Adam and Chawah were expelled from the Garden of ‘Eden. And 3,000 years thereafter, he will arise to lead our return to Gan ‘Eden. Soon, the remnant of Yisra’el will celebrate the 7^th millennium – Sukah | Camping Out with Yahowah. Therefore, Dowd shaba’ | swore an oath cognizant of the role seven would play in our lives and his promise.

It is also clear that, as a prophet, Dowd knows he is returning as the Mashyach, Melek, wa Ben to act on behalf of Yahowah’s mishpat tsadaq | proper means to execute judgment. And indeed, this is true. As we will discover when we consider the timing of his return on Yowm Kipurym | Day of Reconciliations through the eyes of the Prophet, Zakaryah | Zechariah, in the Mow’ed | Appointments volume of Yada Yahowah, Dowd will be performing the role of the High Priest with regard to the Kaporeth | Mercy Seat to facilitate the restoration of 175Yisra’el. This statement is prophetic of that day and this event – the most important in human history.

“For my benefit and others, at this moment, I am absolutely ready to respond and provide this enduring testimony (n-‘anah-ythy ‘ad ma’od – I am abundantly prepared to answer the call with this vitally important and restoring witness (nifal perfect first-person singular – Dowd’s response is his answer and ours at this time)).

Use me lovingly and favorably (chanan – achieve mercy and show compassion with me [11QPs reads chanan while the MT presents chayah – life]), Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration), in accordance with (ka – consistent with) Your promise (‘imrah ‘atah – Your sworn statements [‘imrah is from 11QPs while the MT reads dabar]).” (Mizmowr / Song / Psalm 119:107)

Dowd was ready because he was prepared. He could speak truthfully because he was presenting the Towrah. He was keenly aware of the promises Yahowah had made to him – as well as what he and God would achieve together – so he could be counted on to deliver this restoring testimony.

There are several keys to getting this statement right. First, the primary meanings of ‘anah apply, depicting Dowd ready to respond as Yahowah had promised he would. Second, in the nifal stem, Dowd’s answer is for his benefit and ours. And third, since ‘ad | forevermore and ‘ed | enduring witness would have been written identically in the original script before Masorete vowel pointing, we should consider the implications of both.

With either chanan | to be loving and compassionate as it appears in the Great Psalm Scroll or chayah | to live in the Masoretic Text, we can read either as Dowd asking to 176be used to fulfill the Day of Reconciliations in a favorable and compassionate way or to be restored to life pursuant to his return. Or we can see him asking Yahowah to treat him mercifully – which I see as an inferior rendering because Dowd’s status with Yah is already as good as it gets.

It’s obvious, and yet not instinctive, to recognize the fact that, since God revealed His Towrah through a man, He appreciates it when others share it freely. Our choice to accept the Towrah pleases Yah, but in the spirit of relationship and reciprocity, He enjoys it all the more when we demonstrate our willingness to teach others what He has taught us.

“The voluntary contribution, spontaneity, and abundant offerings (nedabah – the initiative and plentiful nature, even the willingness) of my mouth (peh ‘any), enjoy and accept (ratsah – choose to fondly receive and be pleased by (qal imperative) [11QPs omits na’ | please which is found in the MT]), Yahowah (Yahowah – as directed in His towrah – teaching regarding His hayah – existence).

It is Your will to teach me (lamad ‘any – You have decided to provide instruction and training for me because You want me to teach (piel imperative – Dowd learns from Yahowah’s desire to teach)) Your way of thinking, of making the right decisions, and of executing justice (mishpat ‘any – Your means to resolve disputes and exercise good judgment; from my – consider the implications of shaphat – making sound, informed, and rational decisions [from 11QPs]).” (Mizmowr / Song / Psalm 119:108)

The pastor or priest of your local church may want your “tithes and offerings” to include folding money and personal checks, but Dowd was offering something far more valuable: God’s Word. After all, the Towrah is the single most valuable instrument in the universe.

177Dowd was the most vociferous of Yahowah’s prophets considering the number and length of the Psalms and Proverbs. In today’s world enamored with singers and songwriters, Dowd would be a gazillionaire. And while he was rich by any standard, he charged nothing for his prose. The same can be said of every prophet or witness Yahowah has inspired and deployed. Every tome in the Yada Yahowah series is offered royalty-free in hardcover, paperback, and Kindle and completely free online. And at 25 volumes and some 15,000 pages, I have been rightly accused of ‘anah ‘ad ma’od in my exuberance as well as a little nedabah, too.

One of the lessons we have learned is that, even though we cannot save ourselves, the fate of our souls is in our hands. Our response to the Towrah determines whether it endures or ceases to exist. So, this is a particularly relevant thought, although a troubling one for those who would plead ignorance…

“My soul’s (nepesh ‘any – the essence of my existence, my persona, character, attributes, ambitions, and experiences, my ability to observe and respond, my vitality’s and immortality’s) continuity is (tamyd – continuance and permanency into perpetuity is) in my hands (ba kaph ‘any). I will not overlook or forget (lo’ shakach – I will not ignore, discount, lose sight of the significance of, cease to care about, or improperly respond to [from 11QPs where these are two sentences without a conjunction]) Your Towrah | Teaching and Guidance (Towrah ‘atah – Your Instructions and Directions).” (Mizmowr / Song / Psalm 119:109)

With the reference to Dowd’s nepesh | soul, our attention is drawn to how Father and Son used it to fulfill Pesach, Matsah, and Bikuwrym in year 4000 Yah / 33 CE. Dowd’s only connection to the basar | body which served as the Passover Lamb was that it was controlled by his nepesh | soul. And when the flesh serving as the lamb died 178under the excruciating tortures of the Romans, his nepesh endured to fulfill Matsah. Dowd’s soul carried our guilt with him into She’owl, depositing it there, never to be seen again. And then as UnYeasted Bread became Firstborn Children, the Son’s soul was reunited with his Father in celebration of everything Bikuwrym represents.

The other moral of this story is that your soul is the most valuable thing you possess. Your response to the book you hold in your hands may well determine if it lives or dies. Dowd chose Yahowah’s Towrah and his fate is as magnificent as it is assured. I have it on good authority that his choice comes highly recommended.

And yet, not one in a million people heeds this advice. Many fail to value their soul, while most relegate its fate to the worthless and misleading promises of their religion. It is a trap few souls survive.

“Those guilty of violating the standard have placed (nathan rasha’ – religious and political who are evil and who will be condemned for their wickedness, produced and delivered) a snare to constrain me (pach la ‘any – a plot to control me and a trap for me).

Therefore, as for me (wa la ‘any – so then regarding me [from 11QPs]), I will not be misled by wandering away (lo’ ta’ah – I will not go astray, be deceived, and become wrong (qal perfect)) from Your recommendations and requirements or from Your appointments and responsibilities which You have enumerated, Your precepts and procedures, teachings and principles (min piquwdym ‘atah – from Your guidelines, especially Your instructions which You have entrusted to us to guide our response to You).” (Mizmowr / Song / Psalm 119:110)

Rasha’ depicts the religious, political, and conspiratorial who are actively engaged in deceiving themselves and misleading others. In that they are defined 179by the juxtaposition of these statements, we can also surmise that these evil individuals and institutions are mistaken regarding Yahowah’s piquwdym – His recommendations and requirements, His appointments and responsibilities, His instructions and principles. True that.

Also true, religion as well as politics and conspiracy are conceived and deployed as plots to control others, constraining their desire and ability to rebel. It is the universal elixir of civilization, a persistent drumbeat to which the masses stumble through meaningless and misled lives.

Fortunately, there is a different song, one whose lyrics shatter these bonds. If only we could encourage more people to consider it.

On the parchments found above Qumran, we have the psalmist accepting responsibility for avoiding the controlling and constraining snare of this religious plot. It serves as an example we should follow.

Also interesting, throughout the Towrah’s Song, we have seen that Dowd was plagued by all manner of challenges – so his was not a life of ease or of constant pleasures. His character, capabilities, and empathy grew by overcoming these problems. And by turning to Yahowah and His Towrah for the solution, and then sharing this approach with us, Dowd became the ultimate exemplar.

Rather than eliminate Dowd’s problems during the initial phase of his life, God allowed His Son to suffer through emotional and physical torments. That way, we could witness his approach to resolving them and see how he grew from these challenges. We all have our problems, and Dowd was no different in this regard. They are an essential part of life – something that we can use to fuel our quest to better understand what Yahowah is offering. And then we can get our minds off of ourselves and directed 180toward improving the lives of others which is the ultimate recipe for success.

But please, do not blame God for your pains and sorrows. He did not cause them. And He knows that if He were to remove them for everyone who asked, He’d be as relevant as a genie in a bottle.

Our Heavenly Father has offered His children many wonderful gifts but none as valuable as His Testimony.

“I have been allotted and received, having taken possession of the inheritance (nachal – I have been allocated and assigned an allotment from the authorized source (qal perfect)) of Your eternal Testimony and restoring Witness (‘eduwth ‘atah – Your everlasting revelation, attestations, and stipulations) forevermore and into perpetuity (la ‘owlam – for an unlimited duration of time), because they are (ky hem – for they are [11QPs]) the celebration (sasown – the exultation and joyous expression) of my heart, thinking, and inclinations (leb ‘any – of my thoughts and who I am as a person).” (Mizmowr / Song / Psalm 119:111)

Dowd received the Towrah from Moseh, and the Spirit to understand it from Yahowah. But it is one thing to be offered a gift and another to accept it. In nachal, we learn that David received Yah’s Testimony and took possession of His promises. And from there, he was offered everything else.

Let it be known: Dowd has inherited the lion’s share of the universe. While every Covenant member is allotted a portion of the great expanse and a home in Heaven, Dowd has earned top billing. It is a function of favoritism but, also, of responsibility and accountability.

“I incline (natah – I lean and extend) my thinking and judgment so that I am inclined (leb ‘any – my heart) to act upon and engage in, indeed, profit from (la ‘asah – 181to capitalize upon (qal infinitive)) Your clearly communicated and inscribed prescriptions for living (choq – Your engraved thoughts and recommendations regarding Your willingness to allocate a share of the relationship) now and forever (la ‘owlam – eternally) for this reason (‘eqeb – as a consequence and to the end of time).” (Mizmowr / Song / Psalm 119:112)

There is obviously nothing wrong with choosing to follow Yahowah’s advice in part because we want to enjoy the benefits of the Covenant relationship. God is offering us an enormous inheritance, and we’d have to be foolish or disingenuous to pretend not to notice or care. It isn’t a bribe, after all, but instead an equitable ‘eqeb | consequence of being adopted into God’s Family.

As is the case with the whole of this Psalm, every statement was carefully crafted to convey important truths to us. Dowd transitioned from nahal | having been allocated an inheritance to ‘asah | acting upon and engaging in Yahowah’s choq | inscribed prescriptions for living which cut us into the relationship. He then reminds us that this is all ‘eqeb | a consequence of embracing God’s restoring Witness.

In conclusion, since the letter Nun |  was drawn in the shape of a seed taking root, and even in the shape of a sperm, God’s beloved Son knew that it served as a symbol for children and their inheritance, and of growing together with God. Therefore, we have been regaled with lyrics singing this same song.

“A lamp (ner) for my feet (la regel ‘any) are Your words (dabarym ‘atah), a light (‘owr) for my paths and journey through life (la nathyb ‘any). (Mizmowr 119:105)

I have sworn an oath cognizant of the role seven plays in this promise (n-shaba’-thy), and I have chosen to take an emphatic and consistent stand, arising (quwm) to act upon, engage in, and fulfill (la ‘atah) Your 182correct and vindicating (tsadaq) way to make informed and rational decisions and execute good judgment regarding the means to justly resolve disputes (mishpat). (Mizmowr 119:106)

For my benefit and for others, at this moment, I am absolutely ready to respond and provide this enduring testimony and restoring witness (n-‘anah-ythy ‘ad ma’od). Use me lovingly and favorably (chanan), Yahowah (YaHoWaH), in accordance with (ka) Your promise (‘imrah ‘atah). (Mizmowr 119:107)

The voluntary contribution, spontaneity, and abundant offerings (nedabah) of my mouth (peh ‘any), enjoy and accept (ratsah), Yahowah (Yahowah). It is Your will to teach me (lamad ‘any) Your way of thinking, of making the right decisions, and of executing justice (mishpat ‘any). (Mizmowr 119:108)

My soul’s (nepesh ‘any) continuity into perpetuity is (tamyd) in my hands (ba kaph ‘any). I will not overlook or forget (lo’ shakach) Your Towrah | Teaching and Guidance (Towrah ‘atah). (Mizmowr 119:109)

Those guilty of violating the standard have placed a snare and offered a plot to constrain and control me (nathan rasha’ pach la ‘any). So, as for me (wa la ‘any), I will not be misled by wandering away (lo’ ta’ah) from Your recommendations and requirements or from Your appointments and responsibilities which You have enumerated, Your precepts and procedures, teachings and principles (min piquwdym ‘atah). (Mizmowr 119:110)

I have been allotted and received, having taken possession of the inheritance (nachal) of Your eternal Testimony and restoring Witness (‘eduwth ‘atah) forevermore and into perpetuity (la ‘owlam), because they are (ky hem) the celebration (sasown) of my heart, thinking, and inclinations, guiding my thoughts and who I am as a person (leb ‘any). (Mizmowr 119:111)

183I incline (natah) my thinking and judgment so that I am inclined (leb ‘any) to act upon and engage in, indeed, profit from (la ‘asah) Your clearly communicated and inscribed prescriptions for living (choq) now and forevermore (la ‘owlam) for this reason (‘eqeb).” (Mizmowr / Song / Psalm 119:112)



There are some who will attest that the Samech represents a thorn. Mind you, these are the same experts who claim that the triangular head of the Aleph is an ox rather than a ram. But that is not how I see it.

The Samech  is a sign – one leaning in the same direction Hebrew is written. It is here to show us the way.

Religions imply that, by believing them, you will find God. Politicians promise that, by placing your faith in them, you will find prosperity. But Yahowah says that you have to choose His teachings rather than man’s should you want to approach Him. Both are never an option. To accept one, you have to reject the other. To love one, you have to hate the other. To be for one, you have to oppose the opposition.

But don’t take my word on this; consider Dowd’s…

“Those with divided loyalties and who are irrational (se’eph – those who are illogical, hypocritical, ambivalent, and apathetic, disloyal, inconsistent, and double-minded) I hate and oppose (sane’ – I abhor, detest, loathe, and strongly dislike).

However (wa), Your Towrah (Towrah ‘atah – Your source of teaching and instruction and the place from which guidance and direction flow from You) I love (‘ahab – I am personally familiar with and have developed an 184abiding affection and endearing relationship).” (Mizmowr / Song / Psalm 119:113)

Se’eph, speaking of the “divided loyalties, hypocritical behaviors, and the half-hearted approach of the ambivalent and apathetic who are irrational,” is the perfect word in this context to describe the problems of modern man. The religious and political are illogical and have divided loyalties, such that they reek of hypocrisy. Their convictions are no deeper than their faith nor any more reliable than their opinions. And nothing surpasses the conspiratorial in doublemindedness.

We have reached a time when evidence and reason seldom matter. Neither facts nor logic is allowed to interfere with a popular proposition. For example, a Politically Correct Progressive will insist that hate is the problem and then hate everyone who challenges him, her, or it. The supposedly enlightened march shouting, “We are intolerant of intolerance.”

But that is just the beginning of this problem. Progressives will incorporate Muslim women into their fold when they are the most religiously oppressed people on Earth. They will tout Black Lives Matter, ignorant of the realization that, according to the Department of Justice statistics, when a black person is killed, 93% of the time it is by another black individual – affirming that blame is miscast. Desperate for someone to believe in, they will turn drug addicts and ex-convicts who have physically assaulted women into societal heroes deserving of veneration. Under the hypocrisy of Cancel Culture, they will misrepresent the nation with the fewest racial barriers and greatest upward mobility in human history as hopelessly repressive. They have gone so far down the rabbit hole, for them, Islamic terrorists in Israel are political activists while Jews are oppressors. They not only want to deprive Yahuwdym of Yahuwdah, but they would 185also have us believe that Palestinians exist and that they have been exiled from Palestine.

Man’s ways have become ridiculous and laughable – as moronic as the conspiracies so many now accept as valid. Lies are vastly more popular than the truth, just as the religious vastly outnumber those who are open to a relationship with God.

Politics and religion, culture and civilization, have devolved to the point it is impossible to trust both God and man. And that is why Yahowah wants us to walk away from human influences, from religion and politics, before we come to Him.

Yahowah does not want us to have “se’eph – divided loyalties.” He is uninterested in the apathetic and ambivalent. If nothing else, Dowd should have made this abundantly clear by now.

Let me frame this issue for you using some vivid examples. Imagine for a moment that God allowed a Christian into Heaven. Such a soul would be a fish out of water. He or she wouldn’t recognize anyone or anything there. And everything he or she had come to know would not exist in God’s Home. There will be no celebrations of Christmas or Easter in Heaven. There will be no Sunday Worship services. No one in Heaven will respond to the title, Lord, or to the name Jesus Christ. There will be no believers. There will be no church. There will be no Trinity. There will be no crosses. Paul will be nowhere to be found. There won’t be any readings from a New Testament. No one will be on his or her knees. There will be no ghosts, saints, or anyone else associated with their former life. It would be a realm of total strangers, speaking a different language, while celebrating things he or she had come to despise. For them, Heaven would be Hell.

Since Christians, and indeed also Muslims, the Haredim, and Progressives love the things God hates and 186are so vehemently hostile to the things God affirms, why would they want to spend time with Him? Wouldn’t Heaven actually serve as a punishment for the political and religious?

Also interesting, se’eph is from sa’yph which speaks of “a branch which is lopped or cut off from the vine, separated from it and the land in which it is rooted.” Since the vine is symbolic of being grafted into Yahowah’s family, into Yisra’el and Yahuwdah, and of being rooted in the Promised Land, it depicts being nourished by the Covenant. So, to be cut off from this is akin to spiritual death. Christianity is, therefore, se’eph.

But there is more to se’eph than just divided loyalties and being severed from the vine which is Yisra’el. You see, religious clerics are hypocrites. They know that their religion is in irreconcilable conflict with God’s Word. They know that the origins of most of the things they venerate are pagan, even Babylonian. The Pope knows that God did not choose him, that he is fallible, and that he does not speak for God. Virtually every pastor and priest on Earth knows that God’s name is not “the Lord.” They realize that there was no “Jesus Christ.” They know that the Shabat was not repealed. They know that there is no justification for Christmas or Easter in the Torah and Prophets. They realize that Paul’s letters are contrary to Yahowah’s testimony. But they also know that, if they were to reveal any of these things to the faithful, attendance at their church would plummet and its coffers would be bare.

By associating ‘ahab | love with the Towrah, even the most religious of Jews ought to know that it cannot contain a list of laborious laws that must be obeyed. And with this being Yahowah’s Towrah, it is a very small step from loving His guidance to loving Him. Then what? Doesn’t loving God and His Guidance lead to a relationship rather than a religion?

187“You are my protector, my shelter, and my shield (sether ‘any wa magen ‘any ‘atah – You cover for me and shield me) with Your words (dabarym ‘atah – Your testimony and pronouncements [plural in 11QPs]), upon which I have placed my expectations, confidently anticipating a favorable response (yachal – I wait, having placed my trust, expecting a beneficial resolution (piel perfect)).” (Mizmowr / Song / Psalm 119:114)

While I have translated sether ‘any wa magen ‘any accurately as “my protector, my shelter, and my shield,” in today’s vernacular, the phrase would be better appreciated written “You are my protector, covering me and shielding me.” Also, based upon its root, sathar, the word also speaks of “concealing something so as to remove it from sight.” And that is precisely what Yah’s protective covering does for us by eliminating all traces of our errant past. Yah’s Garment of Light floods the dark recesses of our souls so that we appear perfect in God’s eyes.

Religious institutions have so corrupted our world that walking to God along the path He has provided is not easy. We are going against the crowd.

“Please turn aside and remove (suwr – turn away and disassociate (qal imperative)) from me (min ‘any), the loudmouthed and harmful countrymen who are wrong and misleading (ra’a – the advancement of that which is injurious, distressing, immoral, and evil by those who claim to be associated with me (hifil participle)), because (wa) I have chosen to observe and be protected by (natsar – I have decided to continually focus upon and be spared by (qal imperfect cohortative)) the terms and conditions of the relationship agreement (mitswah – the authoritative directives and written instructions regarding what is being offered and expected in return [plural in 11QPs]) of my God (‘elohym ‘any).” (Mizmowr / Song / Psalm 119:115)

188Throughout this discussion, suwr has been translated as “turn aside and away” or “depart from and remove.” But there is a secondary connotation which seems to augment our understanding in this context. Suwr also means “to corrupt and to denigrate.” It also speaks of becoming a useless, unpruned, and untrained vine.

Also, please note that ra’a was scribed as a verb, which means that Dowd’s loudmouthed and misleading countrymen have been and continue to be troublesome and counterproductive. Dowd, as the object of both verbs, wants God to help him remove the stench of degenerate corruption and the promotion of that which is injurious from him so that he can more effectively study the terms and conditions of the Covenant.

These things known, David’s concern is similar to my own. I was raised to be a patriot, to be a conservative Republican, to be an advocate of the military and capitalism, and to go to church on Sundays. The legacy of those stains remains, no matter how hard I rebel against them. But even in this, there is a benefit. Like Moseh, having once been part of these things, I understand why Yahowah hates them and I’m in a strong position to expose and condemn religion, politics, conspiracy, and militarism.

In fact, my initial draft of this Introduction to God was written as the result of trying to “suwr – remove and disassociate” myself from “ra’a – the harmful and troubling” aspects of my political and religious past. And even now in my final edit of the Yada Yahowah series, my goal is to clean up my mistakes. And foremost among them was an initial inability to fully appreciate Yahowah’s affinity for Dowd as well as understand that Dowd is the Messiah, King, and Shepherd in addition to the Lamb.

Now I have a confession. I tend to take everything Dowd wrote personally as if it applied to me because that is the intent. Dowd had an open line of communication with 189Yahowah. They were Father and Son, Teacher and student, Inspiration and prophet. So, he is not writing any of this for his benefit – but instead for ours. Dowd is the example Yahowah wants us to follow. The more of what he says that we incorporate into our lives, the better for us, for Yah, for the Covenant Family, and yes, even for Dowd because he is our Shepherd, King, and Savior.

You’ll note that each and everything Dowd has asked of Yahowah is consistent with His Word. It is why he is so confident in God’s response. But more than this, Dowd has not actually been asking very much of Yahowah but is, instead, revealing His Father’s will. And that is a vastly more relevant and productive approach.

“You want to sustain and support me (samak ‘any – it is Your desire to uphold me and help me (qal imperative)) in accord with (ka – in a manner consistent with) Your promise (‘imrah ‘atah – Your word, instruction, and declaration) such that (wa) I will be restored to life, revived and raised, my life preserved and flourishing (chayah – I will continue to live an abundant life (qal imperfect)).

So (wa) You do not want me to be humiliated or disapproved (‘al bowsh ‘any – You do not want me to be distressed or to despair, neither frustrated nor shamed (hifil imperfect jussive)) because of (min) what is expected of me (seber ‘any – the beneficial result of a fabulous future with me [11QPs concludes with perets gal – breaking waves]).” (Mizmowr / Song / Psalm 119:116)

God wants to support us and raise us to the point we flourish, living the most abundant life possible. This is particularly true with Dowd, whom He has promised to restore once again time to fulfill Yowm Kipurym and then serve as Messiah, King, and Shepherd over His people. And just think of how much easier and enjoyable these jobs 190will be when everyone around Dowd recognizes that he was also our Savior.

Yahowah does not want any of His children to be humiliated or frustrated. And that is especially so with His favored Son because so much was given by him and is expected of him.

As we transition to the next statement, we are again faced with the challenge of translating a conversation out of a language which was specifically created and perfectly designed to communicate God’s Word into a language that is considerably less adequate. Since the issues here are significant, let’s reevaluate them.

First, Hebrew verbs are infinite in time. That which was and is will be. And while these conditions exist almost every time a verb is used, if these translations reflected the past, present, and future implications of every verb, the sentences would become so complex, they would exhaust your patience and become surprisingly difficult to comprehend.

Second, the plethora of Hebrew stems is also challenging to reflect without adding so many words to the text that the focus of the discussion is lost. And yet, should we ignore them, we shortchange the message to the point that it becomes a pale reflection of the original intent.

Beginning with the most popular form, we know that the qal stem encourages a literal interpretation in the context of a genuine relationship. It tells us that the message is real, that the action has or will actually occur, and that the sentiment being expressed is genuine.

While that is simple enough, the influence of the piel, nifal, and hifil stems is considerably more challenging to communicate in English. Each establishes a relationship between the verb and either its subject, its object, or both.

191With the hifil stem, the subject causes the object of the verb to participate in the action such that the object becomes an understudy. By using the piel stem, the object of the verb endures the effect of the act. It, thereby, puts the object into play but not necessarily as a result of the subject. The nifal, as the reflexive counterpart of the qal, is then the inverse of the piel. It establishes a genuine relationship between the subject and the verb. But that is just the beginning. There are more than thirty stems, all adding a unique nuance to the relationships between subjects, objects, and verbs.

Third, we must consider the conjugations. Fortunately, the perfect and imperfect are relatively straightforward. With the perfect, the action is to be considered total, whole, and complete, in a moment in time without a reference to the time. With the imperfect, the action is usually consistent, often habitual, and always continuous. The imperfect addresses things which are ongoing throughout time and deliver unfolding results.

Within this mix, we have to consider participles. As verbal adjectives, they can either modify a noun or substantiate it. Similarly, some verbs are fashioned as infinitive constructs, whereby the word serves as both a verb and as a noun, creating highly descriptive actions or demonstrable concepts. Also on occasion, we experience the consecutive form, which blends the ongoing influences of the imperfect with freewill.

Challenging translators all the more are the imperative, cohortative, jussive, and paragogic moods. So, while the imperative can express a command, and is equally comfortable communicating an intent (purpose) or exhortation (request), it is always volitional. Therefore, the imperative presents the action as being the choice or desire of the person being addressed in second person. The cohortative is strictly volitional and presents a first-person speaker’s agreement, desire, or wish.

192Adding to these mood indications, we have the jussive, which is typically a third-party expression of freewill. Also, the paragogic he and nun suffixes can either mirror the cohortative or add emphasis.

Collectively then, by adding or omitting a letter, Hebrew verbs can convey a wealth of insights which require the addition of many words, including extra pronouns, conjunctions, and prepositions, along with multiple tenses, to replicate in English. So, while I am perhaps a more open and honest guide than the average translator, I am admittedly an imperfect one.

I initiated this review of Hebrew stems, forms, conjugations, and moods at this time for a reason. There really is no way to adequately and accurately convey aspects of volition without adding words and pronouns which don’t exist in the text. For example, scribed in the imperative mood, the next verb we confront, sa’ad, can be rendered in a number of different ways. But even before we contemplate its expansive definitions, we have to consider how it was intended. And therein is the challenge of Hebrew moods.

Therefore, by using the imperative mood when speaking to God, we can naturally assume that it was not intended as a command but, instead, as an expression of God’s will. With the verb scribed in the second person, Dowd is revealing that it is Yahowah’s desire to assist him.

Under the influence of the qal stem, Dowd is aware that Yahowah’s intent is genuine. But that is only half of the battle. Some sixteen English words are required to adequately convey the full range of sa’ad’s potential meanings…

“You want to restore, support, and sustain me because it is Your will to renew and strengthen through me (sa’ad ‘any – it is Your desire to revive me, nourishing and fortifying me, upholding me while keeping me safe and 193secure (qal imperative second person)) so that (wa) I can choose to liberate and save, to rescue and deliver (yasha’ – I can do as I desire which is to free and protect (written in the nifal stem where the subject, Dowd, carries out and receives the benefit of the verb’s action which is liberation and salvation, in the imperfect conjugation which speaks of the continuing and ongoing benefits of this action, and in the cohortative, telling us that this is Dowd’s choice)).

Therefore (wa), I have chosen to genuinely lift up (nasa’ – it is my desire to literally and habitually carry with me, bear, and promote (qal imperfect cohortative) [from 11QPs whereas the MT reads sha’ah – I will have regard for]) Your clearly communicated and inscribed prescriptions of what I should do in life to be cut into the relationship (choq ‘atah – Your written recommendations and engraved thoughts which allocate a share of what is Yours) continually (tamyd – without faltering, throughout time, and without interruption).” (Mizmowr / Song / Psalm 119:117)

It is reassuring to see that, with sa’ad ‘any scribed in the second-person qal imperative, Yahowah genuinely wants to restore His Son’s life, actually support and sustain him, nourish and fortify Dowd – all so that through him, He can save us. Then with yasha’ written in the first-person imperfect cohortative, we witness the crescendo of this chorus. The implications are Earth-shattering. Dowd sought the role of Savior. It was his desire to fulfill Pesach, Matsah, and Bikuwrym and then return again to liberate his people for the last and final time on Kipurym.

The Ben ‘El | Son of God is what has been said about him. As the foremost student of the Towrah, the will of ha Mashyach | the Messiah is to save the Covenant Family and liberate Yisra’el.

In other translations, you will find the Psalmist saying, “Hold thou me up, and shall I be safe…” in the KJV or 194“Support Thou me, and I shall be saved,” in the JPS. However, in both cases, and with both verbs, the volitional mood was ignored – completely undermining the intent of this statement. Further, both verbs in both translations were woefully underrepresented.

Also, while yatsa’ in the first-person imperfect cohortative can be written as “I want to be continually liberated and saved,” it would be out of sync with the previous prophecies showing the choice Dowd made to save his people.

The delta between “shall I be safe” and “I want to save” is monumental, especially for what will transpire during the fulfillment of Chag Matsah and what will occur on Yowm Kipurym. Dowd saved us and he will return to liberate Yisra’el from Gowym while enabling the restoration of Yisra’el. Therefore, this declaration either diminishes the acclaim of the Messiah, causing him to appear self-serving by him pleading with God to keep him safe, or it is a bold declaration with the King of Kings announcing that he has and will continue to save Yahuwdym.

In the reinforcing statement which follows, this profound rendering is upheld with nasa’ | lift up replacing the Masoretic Text’s sha’ah | accept. Someone expecting to be saved would naturally be prone to accept the terms pursuant to his rescue. However, someone acting in the role of Messiah and King, indeed Savior, would be expected to raise the banner under whose authorization he is acting.

We should be expecting Dowd to return as Shepherd and King, as Messiah and Savior, and also as Judge and Jury, albeit one who is serving Yahowah…

“You will reject while repudiating any relationship with (salah – You will view as completely worthless (qal perfect)) anyone (kol – everyone) who is misled and thereby deceived, straying (shagah – who is beguiled into 195wandering away (qal participle)) from (min) Your clearly communicated and inscribed prescriptions of what we should do in life to be cut into Your relationship agreement (choq – Your written thoughts and engraved recommendations which allocate a share of what is Yours), for indeed (ky), deception (sheqer – misleading statements and promises which disappoint, lies and liars, that which is errant) will become the myth which beguiles and betrays them (tarmyth hem – becomes the treacherous fraud which accuses them).” (Mizmowr / Song / Psalm 119:118)

Forewarned is forearmed. Let it be known: Yahowah will reject and repudiate, disavowing any relationship with anyone and everyone who has been led away from His choq | clearly communicated and inscribed prescriptions of what we should do in life to live and to be cut into the Covenant relationship. In the qal perfect, there will be no exceptions, no second chances, and no wiggle room. And let’s be clear: there has not been and will never be a single religious Jew, Christian, Muslim, Hindu, Communist, or Socialist Secular Humanist who knows what these represent, much less one who is compliant with them.

And so now you know why Yahowah is so intolerant of religion and why Dowd has repeatedly told us that he hates it and is overtly opposed to it. For the religious, this is the quid pro quo of the Towrah: reject Yah’s provisions and He will reject you. It is as simple, as clear cut, as uncompromising and unequivocal, as that.

The sheqer | deceptive nature, misleading statements, and unfulfilled promises of religion and politics will be the undoing of everyone who is not Covenant. To rely upon an approach to life other than the Beryth and Miqra’ey is to tarmyth | be beguiled and betrayed.

Dowd did not say that the misled or betrayed would be sent to She’owl | Hell. They are seen as worthless, not 196condemnable. Their souls will dissipate into nothingness at the conclusion of their mortal existence – which for many will occur in the months leading up to Dowd’s return.

As we began our study of Yahowah’s perspective on the Towrah, way back in chapter 6 of volume 1 of this Introduction to God, we considered a passage from the Towrah which may well have been the inspiration for this unequivocal announcement. It read:

“Indeed (ky), Yahowah, your God (Yahowah ‘elohym ‘atah), He is a jealous God with a desire for exclusivity in the relationship and gets angry when cheated upon (huw’ ‘el qana’), becoming a consuming fire (‘esh ‘akal). (Dabarym 4:24)

Therefore, when (ky) you conceive children (yalad ben), and your children have children (wa ben ben), and you become sedentary, set in your ways, and less perceptive (wa yashen) in the Land (ba ha ‘erets), and subject to perversions and corruptions (shachath) by acting on behalf of (‘asah) religious imagery in any form (pesel tamuwnah kol) by pursuing that which is inappropriate and wrong (wa ‘asah ha ra’) in the sight of Yahowah (ba ‘ayn Yahowah), your God (‘elohym ‘atah), so as to annoy and provoke Him (la ka’as huw’), (Dabarym 4:25) I will be called to testify against you (‘uwd ba ‘atem) that day (ha yowm) in concert with the spiritual and material realms (‘eth ha shamaym wa ‘eth ha ‘erets).

As a result (ky) of wandering away and quickly squandering the opportunity, you will cease to exist (‘abad ‘abad mahar)…. You will not live very long (lo’ ‘arak yowm ‘al hy’) and you will be overthrown and decimated (ky shamad shamad).” (Dabarym / Deuteronomy 4:26)

There are five requirements which must be met to participate in the Covenant relationship with Yahowah and 197thus live. They are: 1) Walk away and disassociate from all forms of religious, political, national, familial, and societal traditions because they are deceptive. 2) Walk to God along the path He has provided to become perfected as a result of His provisions. 3) Come to trust and rely upon Yahowah which presupposes coming to know and understand what He is offering and expecting. 4) Closely examine and carefully consider the terms and benefits of Yahowah’s Family-Oriented Covenant Relationship so that you can choose to participate in it. And 5) If you are male, as a sign that you have accepted the terms and conditions of the Covenant, you must be circumcised, and as parents, circumcise your sons on the eighth day.

Completely unaware of many of these requirements, or hopelessly deceived about them, Jews, Christians, Muslims, and Secular Humanists stray from all of them in one way or another. The consequence of this mistake is rejection by God.

The path to Yahowah and thus to life, which is reflected in the second condition of the Covenant, is comprised of seven steps – each of which represents an invitation to be welcomed into Yahowah’s presence. These Mow’ed Miqra’ey, each enabled by Dowd, include: 1) Pesach | Passover where the consequence of being religious or political, which is death, is settled. 2) Matsah | UnYeasted Bread where the penalty of being wrong, which is separation from God, is resolved by purging our souls of these pervasive fungi. 3) Bikuwrym | Firstborn Children where those who avail themselves of the benefits of the first two meetings are adopted into God’s Family. 4) Shabuw’ah | the Promise of the Shabat serves to enrich, empower, and enlighten the Covenant’s children so that on 5) Taruw’ah | Trumpets we can warn the unwary that there is just one path to Father and Son, and that straying away from it will lead to the dissipation of those souls. Then when Dowd returns with Yahowah on 6) Kipurym | 198Reconciliations the surviving remnant of Yisra’el and Yahuwdah are reconciled back into the Covenant relationship with Yahowah. By 7) Sukah | Shelters we have returned to Gan ‘Eden where we will camp out with our Heavenly Father for one thousand years. And eternity in Shamaym | Heaven follows.

In this pronouncement, Yahowah answered the question asked by those who, after initially recognizing that they have been betrayed by their religion, wonder how lenient God will be with regard to accepting their dearly departed. The answer: He will not be.

There are seven absolutely essential thoughts I’d like to share with you before we move on to the next statement. First, the alternative to being rejected by God, which is to be restored and saved by Him, was presented in the prior declaration. So, don’t be angry at God for doing what He has promised. We all choose our own fate. If you choose poorly, it is your fault, not His.

Second, being deceived, misled, and beguiled is not an excuse. The “but I did not know better” or the “but it’s not my fault that they lied to me” retorts will not fly. Deception is a delusion which both beguiles and betrays. Ignorance is not bliss; it is depreciating.

Third, to be rejected by God is not a penalty or a punishment. It simply means that, at the termination of one’s mortal life, the souls of such individuals will cease to exist. They will know neither Shamaym nor She’owl.

Fourth, there is no hint of compromise here. That is a human virtue, not a Godly one. If a person strays from Yahowah’s provisions as they are articulated in the Towrah, they will be rejected by God. This includes everyone who is religious and anyone who is either an agnostic or atheist. This is equally indictable of ignorance and arrogance. God is not going to grade on a curve. He is not going to weigh our sins and compare them to our good deeds. You are 199either on His path or you are not. You are either accepted or rejected. There is no middle ground. There is no purgatory.

Fifth, do not assume that this unequivocal language requires us to be perfect on our own accord. It does not necessitate doing everything the Towrah specifies, either. The provisions of the path we are invited to walk to Yahowah resolve our imperfections when we avail ourselves of them.

Sixth, Yahowah is addressing the victims of religion here, not the perpetrators of these beguiling and betraying myths. There is a penalty for those who promote deceptions that lead others away from God. They will go to She’owl.

Seventh, do not expect Yahowah to change His mind, to compromise, to recant this testimony, or to alter this plan with a revision because, if He were to do so, He would become untrustworthy and thus unreliable. If that were to occur, no one would be saved. So do not ask Him to make an exception for you or those you love as that would be counterproductive. God said “kol – everyone” who strays will be rejected and He meant what He said.

Turning our attention to the next statement, it describes the fate of those who will be rejected, while at the same time reinforcing the crucible metaphor consistently used by Yahowah in reference to His willingness to lead His children away from Mitsraym | the Crucibles of Religious and Political Oppression. As you recall, those who accepted Yahowah’s offer and walked with God were led away from the worst form of human corruption – from the corrosive amalgamation of all things religious, political, conspiratorial, and militaristic. So, in this next line, we find that those who reject God’s invitations are considered dross…

“The impure and estranged, like worthless dross (syg – foreign and separated who refused will be removed 200as valueless), You will end on the Shabat such that they cease and vanish (shabat – You have promised to stop, causing them to desist and disappear (hifil perfect)), including all of those who are wrong (kol rasha’ – the unGodly and unrighteous, those who remain liable for their religious and political perversions) of the Earth (‘erets – of the land and material realm).

I genuinely love and have developed a deep affection for (‘ahab – I enjoy a close and personal relationship with and I enjoy because I am both attracted to and desire (qal perfect)) the entirety of (kol) Your eternal Witness and restoring Testimony (‘eduwth ‘atah – Your revelation and pronouncements) for this reason (la ken – accordingly).” (Mizmowr / Song / Psalm 119:119)

To begin, although syg has been rendered accurately, there is a secondary connotation which seems relevant in this context. Syg also speaks of those who “step back, moving away” from God. This definition is derived from the word’s root, suwg, which means “to turn one’s back on” God, “to move away from” God, whether the person “has been driven away” or has elected “to backslide” on their own volition. And this means that those who are rejected as “syg – dross” first “suwg – turned their backs” on God and “moved away” from Him.

While the rasha’ are often “wicked,” they are not necessarily so. All the word means is that they “are wrong and are guilty of violating the standard,” which is the Towrah. The rasha’ remain liable for their religious and political perversions, which makes them unGodly. And here, the rasha’ are being equated with dross, that which is separated and impure, but not necessarily bad.

When it comes to dealing with the rasha’, there will be no compromise or exceptions. Kol – all means “all,” and that’s all all means.

201Yahowah intended to gain our undivided attention with the double entendre associated with shabat. On the credit side of the ledger, those who celebrate Yah’s Shabat as it was intended gain a better understanding of God’s timing and intent and come to enjoy the Covenant relationship with Him all the more. But then on the debit side of this accounting, the souls of those who do not observe Yahowah’s Shabat will be shabat | precluded from entering the Millennial Shabat of Sukah five days after Dowd’s return on Kipurym. It even occurs, as this statement suggests, on a natural Shabat: Sukah in year 6000 Yah begins at sunset on Friday evening, October 7^th, 2033.

This verse’s concluding comment may rub some people the wrong way. The tendency may be to see Dowd celebrating the realization that the rasha’ will be shabat. But in context, that isn’t what he is saying. Ultimately, Dowd is celebrating the realization that the Towrah is ultimately fair, giving everyone the fate they themselves have chosen. Dowd loves the fact that those who accept the Towrah are accepted by God in accord with the Towrah’s promises and provisions. Those who reject the Towrah are rejected by God also based upon those same provisions. Further, rather than being punished, which would make the Towrah unfair and God unlovable, those who are rejected simply cease to exist. Therefore, the “for this reason” transition is referencing the whole cloth of this stanza, from verses 113 to 119. I encourage you to read them together to see if you don’t concur. (Or you can just read the next verse and Dowd will tell us the same thing.)

And yet, if ever a statement necessitated an accurate rendering of words with double meanings, it is this next one. Pachad, like yare’, can be interpreted as “respect and revere” or “tremble in fear and be afraid” – depending upon the context. But in light of everything Dowd has written about Yahowah and how they will work together in concert 202with the Towrah to redeem Yisra’el, translating either in a hostile fashion is utterly senseless.

“My pronouncement is that there are goosebumps (samar basar ‘any – my human nature proclaims that the hair on my body stands up on end (qal perfect)) out of (min – because of) an awesome respect for You (pachad ‘atah – holding You in such high esteem as a result of my intense admiration for You).

And because of (wa min) Your means to achieve justice and resolve disputes (mishpat ‘atah – Your basis for exercising good judgment and Your plan and prescription for making fair, moral, rational, and sound decisions), I am genuinely respectful and completely awed (yare’ – I revere You (qal perfect)).” (Mizmowr / Song / Psalm 119:120)

I know the feeling. It happens to all of us and for the same reason.

While we do not typically associate goosebumps with prophets, much less messiahs and kings, only one was also the Son of God and he loved his Father. And while basar is commonly rendered as “flesh,” its primary connotation is “to make a pronouncement,” which is why I included both definitions in the translation.

These lyrics were posted on the sign of the Samech | . Using it, Dowd has conveyed a compelling story.

“Those with divided loyalties, who are hypocritical or disloyal, ambivalent or apathetic (se’eph), I hate and oppose (sane’). However (wa), Your Towrah (Towrah ‘atah) I love (‘ahab). (Mizmowr 119:113)

You are my protector, covering me and shielding me (sether ‘any wa magen ‘any ‘atah) with Your words (dabarym ‘atah), upon which I have placed my expectations, confidently anticipating a favorable response (yachal). (Mizmowr 119:114)

203Please turn aside and remove (suwr) from me (min ‘any), the loudmouthed and harmful countrymen who are wrong and misleading (ra’a), because (wa) I have chosen to observe and be protected by (natsar) the terms and conditions of the relationship agreement (mitswah) of my God (‘elohym ‘any). (Mizmowr 119:115)

You want to sustain and support me, uphold and help me (samak ‘any) in accord with (ka) Your promise (‘imrah ‘atah) such that (wa) I will be restored to life, revived and raised, my life preserved and flourishing (chayah). So (wa), You do not want me to be humiliated or disapproved (‘al bowsh ‘any) because of (min) what is expected of me (seber ‘any). (Mizmowr 119:116)

You want to restore, support, and sustain me because it is Your will to renew and strengthen me (sa’ad ‘any) so that (wa) I can choose to liberate and save, to rescue and deliver (yasha’). Therefore (wa), I have chosen to genuinely lift up (nasa’) Your clearly communicated and inscribed prescriptions of what I should do in life to be cut into the relationship (choq ‘atah) continually (tamyd). (Mizmowr 119:117)

You will reject while repudiating any relationship with (salah) anyone (kol) who is misled and thereby deceived, straying (shagah) from (min) Your clearly communicated and inscribed prescriptions of what we should do in life to be cut into Your relationship agreement (choq), for indeed (ky), deception (sheqer) will become the myth which beguiles and betrays them (tarmyth hem). (Mizmowr 119:118)

The impure and estranged, like worthless dross (syg), You will end on the Shabat such that they cease to exist and vanish (shabat), including all of those who are wrong (kol rasha’) on the Earth (‘erets).

I genuinely love and have developed a deep affection for (‘ahab) the entirety of (kol) Your eternal 204Witness and restoring Testimony (‘eduwth ‘atah) for this reason (la ken). (Mizmowr 119:119)

My pronouncement is that there are goosebumps (samar basar ‘any) out of (min) an awesome respect for You (pachad ‘atah). And because of (wa min) Your means to achieve justice and resolve disputes (mishpat ‘atah), I am genuinely respectful and completely awed (yare’).” (Mizmowr / Song / Psalm 119:120)



Dowd | David was one in a million, not unlike the rarity of Yahowah’s Family members today. Almost everything he said rubbed the political and religious the wrong way. And sadly, his message has remained unpopular with Christians and Jews. But the same can be said of those of us who have come to uphold his legacy.

It is disappointing to report that seven of the next eight verses were lost during an ill-fated attempt to preserve the scroll now known as 11QPs. Orchestrated by anti-Semitic religious scholars more interested in their own self-aggrandizement than in revealing the truth, the words which had survived 2,200 years were obliterated. So, for a while, we will be sailing blind.

And that is funny in a way because the following chorus was revealed under the watchful eye of the letter Ayin | . It was drawn as and still means “eye, sight, vision, and perspective” in addition to “observation and understanding.”

“I have acted upon and have engaged in (‘asah – I have responded to, endeavored to work with, celebrated and profited from, even capitalized upon (qal perfect)) the means to make informed and rational decisions regarding the most appropriate way to achieve justice and resolve disputes (mishpat – the basis for exercising 205good judgment and the plan for forming fair, moral, and sound conclusions) in addition to (wa) what is right and vindicating (tsadaq – what is correct, accurate, and verifiable, honest and acquitting, equitable and righteous).

You will never remain idle or leave me (bal nuwach ‘any – You will never sever our alliance, and You will not rest such that I am abandoned (hifil imperfect)) to those who would try to defraud and defame me (la ‘ashaq ‘any – to those who would unjustly take advantage of and mistreat me, extorting and cheating me).” (Mizmowr / Song / Psalm 119:121)

Yes, he did. And yet, everyone for the past 3,000 years has read right past it and through it. Dowd | David personally acted upon and engaged in the mishpat comprising the seven Miqra’ey. It is by making an informed and rational decision about what he has done to resolve the issues which separate us from God that he vindicated us, making us right with Yahowah.

And yes, we did defame him. For the past 3,000 years, you can count on one hand the number of people who have correctly attributed this realization to the Messiah and Son of God.

Throughout this Introduction to God, you may have noticed that ‘asah, the Hebrew verb typically rendered as “do,” has been consistently translated as “act upon” or “engage in” when deployed in reference to God’s mishpat and choq. Doing so has represented the most reasonable and rational response to the benefits Father and Son are offering. It is what Dowd did.

And so, it is now that in this next verse, we find those choices vindicated and affirmed. ‘Asah along with shama’ and shamar comprise the operative aspects of how Yahowah wants us to respond to His Towrah, His Beryth and Miqra’ey. To participate in a relationship with our Heavenly Father, we have to listen to Him, read His 206instructions, and then engage by acting upon what He is offering and expects in return.

Dowd is telling Yahowah that He is going to do everything He has promised. And there is nothing wrong with this because it serves to affirm that the psalmist knows what God has revealed and realizes how these promises apply to him. He knows that God is true to His word and therefore will continue to work through him. More to it than this, Dowd is encouraging us to capitalize upon what God is offering, knowing that He will do as He has promised and save us.

“You have made a pledge to assist (‘arab – of Your own volition, You have issued a guarantee to perform in the future as promised to personally aid and support (qal imperative)) Your servant (‘ebed ‘atah – Your coworker and associate) on behalf of (la – for) that which is good, moral, favorable, and beneficial (towb – generous and productive, agreeable and healing, pleasing and useful).

The presumptuous, self-willed, self-absorbed, and self-motivated who are rebellious (zed – the egotistical and overconfident, the self-important and puffed up, those who are audaciously disrespectful and thus brashly impudent; from zuwd – those who seethe with their audacious, insubordinate, and defiant presumptions) must not be allowed to fulfill their ambition to defraud or degrade me (‘al ‘ashaq – must not be allowed to impose their will over me and take unfair advantage of me, extort or mistreat me (qal imperfect jussive)).” (Mizmowr / Song / Psalm 119:122)

The Towrah’s Song continues to be prophetic, assuring us that Yahowah will honor the promises He has made to work with Dowd in our immediate future. Father and Son will work together for good and for the benefit of the Covenant and Yisra’el.

207This is also prophetic of God’s intent with regard to the religious who have misappropriated the promises Yahowah made on Dowd’s behalf. Their attempt to defraud and degrade the returning Messiah and Son of God will not prevail as they had intended.

This Father and His Son are a team, working together for the betterment of Yisra’el, Yahuwdah, and the Covenant…

“My eyes foresee and yearn for the fulfillment (‘ayn ‘any kalah – my focus is on witnessing the conclusion and completion (qal perfect)) of Your liberation and salvation (la yashuw’ah ‘atah – of Your deliverance and victory, even ensuing prosperity) along with (wa la) the promise (‘imrah – the declaration and pronouncement) of Your Righteousness and Vindication (tsedeq ‘atah – of Your commitment to being right, of You doing what is correct, and of You demonstrating justice, fairness, honesty, and acquittal).” (Mizmowr / Song / Psalm 119:123)

This event is predicted throughout the prophets, beginning with Shamuw’el, Dowd’s contemporary, and in Mizmowr such as this. We find it in Howsha’, Yasha’yah, Zakaryah, and in Yirma’yah – a declaration that mirrors what we have just read…

“‘Woe (howy) to the shepherds (ra’ah) who have led astray and destroyed, causing irreparable damage (‘abad), because (wa) they have scattered (puwts) the flock (‘ets ts’on) from My shepherding and nurturing (mari’yth ‘any),’ prophetically declares (na’um) Yahowah (YaHoWaH). (Yirma’yah 23:1)

So consequently (la ken), this is what (koh) Yahowah (YaHoWaH), the God (‘elohym) of Yisra’el (Yisra’el), has to say (‘amar) in opposition to (‘al) those acting as shepherds (ha ra’ah), ‘Those leading, feeding, and shearing (ha ra’ah) My people (‘eth ‘am ‘any), you (‘atem), yourselves, have led astray, pushed away, and 208scattered (puwts) My flock (‘eth ts’on ‘any), and (wa) you have consistently driven them away by continually seducing and compelling them (nadach hem). Therefore (wa), you have not been concerned about them (lo’ paqad ‘eth hem). So, behold (hineh), I (‘any), Myself, will hold you accountable and will reckon this against you (paqad ‘al ‘atem) because of (‘eth) the willful misconduct and unethical nature (roa’) of your foolish deeds and wanton abuses (ma’alal ‘atem),’ prophetically declares (na’um) Yahowah (Yahowah). (Yirma’yah 23:2)

‘Then, I (wa ‘any), Myself, will obtain and gather up (qabats) the remnant (‘eth sha’eryth) of My flock (ts’on ‘any) from (min) all (kol) of the lands (ha ‘erets) where (‘asher) I have temporarily scattered them (nadach ‘eth hem) there by name (shem). But My desire is to return and restore them at this time (wa shuwb henah ‘eth henah) upon their pasture, abode, and home (‘al naweh henah). And (wa) they will be fruitful and flourish (parah), increasing and becoming great, living long and abundant lives (wa rabah). (Yirma’yah 23:3)

Then, I will raise up and establish (wa quwm) over them (‘al hem) those who actually serve as shepherds (ra’ah) so that (wa) they will do what is required to nurture, guide, and protect them (ra’ah hem). And they shall not be afraid of being terrorized (wa lo’ yare’) ever again (‘owd). They will not be dismayed or discouraged (wa lo’ chathath), nor will they be discounted or disregarded (wa lo’ paqad),’ prophetically declares (na’um) Yahowah (YaHoWaH). (Yirmayah 23:4)

‘Now pay attention (hineh), the days (yowmym) are coming (bow’),’ prophetically declares (na’um) Yahowah (Yahowah), ‘when (wa) I will take a stand by raising up and establishing (quwm) through the approach of (la) Dowd (Dowd), the correct and proper (tsadyq) Branch (tsemach). Also (wa), he will reign (malak) as king (melek) because (wa) he has the insight 209and desire for understanding (shakal). He will be motivated to act upon and genuinely engage in (wa ‘asah) the means to exercise good judgment and fairly resolve disputes (mishpat), doing so correctly, appropriately, righteously, and justly (wa tsadaqah) in the land (ba ha ‘erets). (Yirma’yah 23:5)

In his day (ba yowm huw’), Yahuwdah (Yahuwdah) will be liberated and saved (yasha’) and (wa) Yisra’el (Yisra’el) will live and dwell (shakan) in confidence, expressing their trust and reliance (la betach). And thus, this is (wa zeh) his name (shem huw’) which, as a benefit of the relationship (‘asher), he will be called and encountered (qara’ huw’): “Yahowah Is Our Vindication (Yahowah Tsadeq ‘Anachnuw).”’” (Yirma’yah 23:6)

This is predicting Dowd’s fulfillment of Chag Matsah and Yahowah’s return with Dowd during Reconciliations on behalf of his people – as is the Mizmowr | Psalm. It is the definitive of enabling the Covenant by staying true to the Towrah which is why it is featured in this Song and throughout the prophets.

This next line was also written in the qal imperative, which again reveals the will of God pursuant to His son…

“You have decided to act, engaging (‘asah – it is Your will to work, celebrating what can be accomplished (qal imperative second-person singular)) with (‘im – alongside) Your associate (‘ebed ‘asah – Your coworker and servant) in accordance with (ka – in a manner consistent with) Your enduring love and unfailing generosity and kindness (chesed ‘asah – Your unrelenting affection, Your steadfast goodness, and Your eternal mercy), and so (wa) You want me to learn and then teach (lamad ‘any – it is Your will that I am trained and instructed such that the information is imparted to me regarding (piel imperative second person)) Your clearly communicated 210prescriptions of what we should do in life to live (choq – Your inscribed thoughts and written recommendations which allocate a share of what is Yours by cutting us into the relationship).” (Mizmowr / Song / Psalm 119:124)

Sometimes the smallest words make the biggest difference. Here, Dowd wrote ‘im | with between the verb, ‘asah | You want to engage, and himself as God’s coworker. This places Yahowah alongside His Son as they tangibly demonstrate their love for each other and for Yisra’el and Yahuwdym.

And because Yahowah wanted to work with His Chosen One in this way, He was intent on providing the instruction and training he would require to accomplish the mission. To do so, the student would become the teacher.

There is no better initial step in response to all God has said than this…

“I am Your servant (‘ebed ‘atah ‘any – I am Your associate and coworker). You want me to understand, thinking clearly and rationally (byn ‘any – it is Your will to help me be receptive to learning, to be discerning and perceptive so that I comprehend what I’m being taught by making the proper connections (hifil imperative)) because I want to be familiar with, appreciate, and acknowledge (wa yada’ – so that I can of my own volition come to know (qal imperfect cohortative)) Your restoring Testimony and enduring Witness (‘edah ‘atah – Your provisions and attestations).” (Mizmowr / Song / Psalm 119:125)

We are witnessing volition on a grand scale and as intended – indeed as is necessary for a loving relationship to flourish. It is Yahowah’s desire for His Son to understand, and it is the Son’s will to know what his Father is offering.

God’s will for our lives does not change. He wants us to think clearly so that we comprehend His testimony. 211Similarly, our ambition should align with Dowd’s – such that we come to know the most essential aspects of Yah’s instructions.

But as always, for truth, love, life, and salvation to exist, there must be lies, hate, death, and damnation. So long as it is possible to act upon and engage in Yahowah’s Covenant and a path through the Miqra’ey to resolve disputes, there must also be ways to reject these offers, oppose them, or simply ignore them.

“It is time (‘eth) to act and engage (la ‘asah – to do something significant, to capitalize and endeavor to work (qal infinitive)) on behalf of (la – concerning, according to, and for) Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration).

They have thwarted the intent of and nullified (parar – they have disassociated themselves from by breaking and revoking (hifil perfect)) Your Towrah (Towrah ‘atah – Your Source of Teaching and Instruction and the Place from which Your Direction and Guidance Flow).” (Mizmowr / Song / Psalm 119:126)

In recognition that Dowd has been addressing the most important time in our past along with our immediate future, designating his return with God to estrange the religious and reconcile the Covenant, he is telling us that it is time for us to engage on behalf of Yahowah. It is now or never.

At issue is the realization that the religious have thwarted the intent of the Towrah, either by replacing it or by misconstruing it. And without the Towrah, there is no liberation from the ways of man, no deliverance or reconciliation. Without the Towrah, there is no enduring enlightenment, enrichment, or empowerment, no Miqra’ey or Beryth, no Messiah or Savior.

212If ever there were a time when this Song to the Towrah was needed, it is now. Let’s learn from it and then teach based on it.

The Towrah has been disassociated from the religions of Judaism in favor of the Talmud, Christianity in favor of the New Testament, and Islam in favor of the Quran. Therefore, for these religious individuals, the value of the Towrah has been nullified, making it ineffectual.

Those who embrace the Towrah come to love Yahowah and find that He reciprocates in kind…

“For these reasons, therefore (‘al ken), I genuinely love (‘ahab – I have developed a close, personal, affectionate, and abiding relationship with (qal perfect)) the terms and conditions of Your relationship agreement (mitswah ‘atah – Your authoritative instructions and written directions regarding what You are offering and expect in return), more than (min) gold (zahab) and beyond (min) refined things (paz).” (Mizmowr / Song / Psalm 119:127)

The misappropriation of the Towrah by the religious has made Dowd love it all the more. When we discover something of great value that the world has kicked to the curb, our reaction is often similar.

And now affirming his acceptance of Yah’s provisions, and his animosity to the Adversary’s schemes, Dowd | David professes:

“Furthermore (‘al ken – likewise), every one of Your precepts and prescriptions (kol piquwdym ‘atah – the instructions You have entrusted for us to examine for guidance so that we can respond appropriately to You) are straightforward and right (yashar – on the level and agreeable, pleasant and prosperous).

Every (kol) deceptive and misleading way (sheqer ‘orah – mistaken belief and false notion which becomes a 213popular way of life), I abhor, even hate (sane’ – I despise and oppose, I dislike and shun, I loathe and fight (qal perfect)).” (Mizmowr / Song / Psalm 119:128)

An ‘orah is a “popular and well-traveled thoroughfare” which serves as both “a way to conduct one’s life” and as something which “determines one’s ultimate fate in life.” As such, the deceptive and misleading ways are religious. And throughout this Mizmowr, such jaundiced and mistaken notions have been differentiated from the Towrah and then repudiated.

Let’s also realize that, from God’s perspective, hate is a virtue. We need to know what, why, and how to abhor things like religion and politics because they lead so many astray.

This chorus has come to a close. But while it sang to us, its lyrics were revealed under the letter Ayin | , which was drawn to depict an eye. Even today, ‘ayn means “eye, sight, and perspective,” in addition to “observation and understanding” in Hebrew. Therefore, the following insights were designed to enhance our perspective on the Towrah’s witness.

“I have acted upon and have engaged in (‘asah) the means to make informed and rational decisions regarding the most appropriate way to achieve justice and resolve disputes (mishpat) in addition to (wa) what is right and vindicating (tsadaq).

You will never remain idle or leave me alone (bal nuwach ‘any) to those who would try to defraud and defame me (la ‘ashaq ‘any). (Mizmowr 119:121)

You have made a pledge of Your own volition to assist, having proclaimed a guarantee and promised to perform in the future to personally aid and support (‘arab) Your servant and coworker (‘ebed ‘atah) on 214behalf of (la) that which is good, moral, favorable, and beneficial (towb).

The audacious, self-willed, self-absorbed, and self-motivated who are insubordinate, rebellious, and defiant in their presumptions (zed) must not be allowed to fulfill their ambition to defraud or degrade me (‘al ‘ashaq). (Mizmowr 119:122)

My eyes foresee and yearn for the fulfillment (‘ayn ‘any kalah) of Your liberation and salvation (la yashuw’ah ‘atah) along with (wa la) the promise (‘imrah) of Your Righteousness and Vindication, while doing what is right (tsedeq ‘atah). (Mizmowr 119:123)

You have decided to act, engaging (‘asah) with (‘im) Your associate (‘ebed ‘asah) in accordance with (ka) Your enduring love and unfailing generosity and kindness (chesed ‘asah), and so (wa), You want me to learn and then be able to teach (lamad ‘any) Your clearly communicated prescriptions of what we should do in life to live and be cut into the relationship (choq). (Mizmowr 119:124)

I am Your servant (‘ebed ‘atah ‘any). You want me to understand, thinking clearly and rationally (byn ‘any) because I want to be familiar with, appreciate, and acknowledge (wa yada’) Your restoring Testimony and enduring Witness (‘edah ‘atah). (Mizmowr 119:125)

It is time (‘eth) to act and engage (la ‘asah) on behalf of (la) Yahowah (Yahowah). They have thwarted the intent of and nullified (parar) Your Towrah (Towrah ‘atah). (Mizmowr 119:126)

For these reasons, therefore (‘al ken), I genuinely love (‘ahab) the terms and conditions of Your relationship agreement (mitswah ‘atah), more than (min) gold (zahab) and beyond (min) refined things (paz). (Mizmowr 119:127)

215Furthermore (‘al ken), every one of Your precepts and prescriptions (kol piquwdym ‘atah –) are straightforward and right (yashar). Every (kol) deceptive and misleading way (sheqer ‘orah), I abhor, even hate (sane’).” (Mizmowr / Song / Psalm 119:128)

