216An Introduction to God
Towrah Mizmowr
…Towrah’s Song
6
Peh Tsade Qoph Rosh
Mouth Reading Horizon Head…
Our progression through the Towrah’s Song has presented the merits of Yahowah’s Guidance alongside a rebuke of mankind’s religious ways. We have also witnessed Dowd fulfilling his purpose as he returns as Savior of Yisra’el.
Our next letter, a Peh | , was drawn in the form of an open mouth. It is symbolic of speech and, in particular, nourishing words.
“Your restoring Testimony is amazingly brilliant, and Your enduring Witness is distinguishing and differentiating (pele’ ‘eduwth ‘atah – Your revelation is wonderful, especially marvelous and miraculous, characteristic and unique, both exceptional and extraordinary). So therefore (‘al ken – as a result), my soul (nepesh ‘any – my unique persona) observes them and saves by them (natsar hem – is focused upon them and is preserved by them, also branches out through them (qal perfect)). (Mizmowr 119:129)
The unfolding revelation (pethach – the open disclosure) of Your words (dabarym ‘atah – of Your pronouncements and declarations, Your testimony and message) is a continually illuminating and enlightening (‘owr – is a constant source of light, a brilliant (hifil 217imperfect)) means to be perceptive and discerning, facilitating a rational evaluation of the evidence leading to understanding (byn – way to be discriminating and differentiate between right and wrong by making the correct connections to comprehend (hifil participle)) which is enticing and persuasive for the open-minded (pethy – appealing and convincing, simple and relatively easy for those who demonstrate a capacity to be receptive and change their thinking based upon what they are learning).” (Mizmowr / Song / Psalm 119:130)
Of all of the words written about Yah’s Word, few if any are as powerful, as important, as enlightening, and as life-changing as these. We are listening to the best informed and most intelligent man who ever lived, wax poetic on the most important topic ever discussed. This is the result of inspiration.
It was through Yahowah’s restoring witness that Dowd’s nepesh was able to save those willing to acknowledge and accept, indeed, appreciate, what he has done on our behalf. It is the message of this Mizmowr and so many others.
The example presented throughout the Towrah, Prophets, and Psalms is to observe to know, to think to understand, to come to respect then respond, such that trust and reliance lead to enrichment and enjoyment through enlightenment and empowerment. The result…
“Your restoring Testimony is amazingly brilliant, and Your enduring Witness is distinguishing and differentiating, just as Your revelation is unique and extraordinary (pale’ ‘eduwth ‘atah). So therefore (‘al ken), my soul (nepesh ‘any) observes them and is saved by them (natsar hem). The unfolding revelation and open disclosure (pethach) of Your words, Your pronouncements and declarations (dabarym ‘atah), are continually illuminating and constantly enlightening 218(‘owr), serving as means to be perceptive and discerning, facilitating a rational evaluation of the evidence leading to understanding (byn) which is enticing and persuasive for the open-minded, both appealing and convincing for those who are receptive to what they are learning (pethy).”
Sharing this is the intent of Yada Yahowah. Equipping ever more souls to transition from observing to enjoying is why Dowd was inspired to scribe these lyrics for our consideration 3,000 years ago.
And think, for those of us who find his words appealing, we are on the cusp of hearing him sing them to us, live and in person. We have been invited to witness his Father’s expression as He listens to His Son open his Peh | and sing this song.
Sadly, religious Jews, Christians, and Muslims replace this process with obedience, faith, and jihad. Such drudgery, ignorance, and irrationality act like a door, closing the minds while shutting the eyes of believers, blinding and stupefying them. Nothing which is opposed to their religion will ever faze them. Even God’s Word is rejected and bounces off of their hard heads as if they were the Western Wall.
There is a connection associated with pale’, the amazingly brilliant and distinguishing adjective modifying Yahowah’s ‘eduwth | restoring testimony we would be wise to consider. Just as Dowd is saying this of his Father, our Heavenly Father said the same of him…
“For indeed (ky), a child (yeled – a boy conceived as an ordinary son, the male offspring of his parents) was born (yalad – was conceived and brought into view as a woman was impregnated by the father at a specific moment in time) among us (la ‘anachnuw – to us, for us, and on our behalf), a Son (ben – the male offspring of a mother and father) was provided (nathan – was given and 219produced and will be appointed and bestowed, brought forth) concerning us (la ‘anachnuw).
Then (wa), the opportunity to learn what can be known about how to engage and endure in addition to leadership responsibility (misrah – dominion and sovereignty to govern; from my – to ponder the implications of sarah – having the power to exert oneself and persist) was and will be (wa hayah – has been and continues to be with ongoing implications) upon (‘al) his shoulder (shekem huw’ – his continued succession of events transpiring upon his ridgeline and based upon his eagerness pursued early in his life).
His reputation and renown (wa shem huw’ – his personal and proper name) have been read and recited as (qara’ – were summoned, called out, and welcomed, proclaimed, read aloud, and announced as):
a counselor providing valuable advice (yow’ets / ya’ats – one who offers direction and thought-provoking guidance for deliberation, an analyst who proposes and reveals the purpose of the plan, a mentor who speaks out and urges those who listen to follow his guidance and thinking because it is considered reasonable) who is astoundingly brilliant and amazingly insightful (pele’ – who is marvelous, wonderful, and distinguished, surpassing all others, set apart and differentiating, extraordinarily unique, even miraculous),
a valiant and heroic individual with prominent military and political standing in the community (gibowr – a powerful person who prevails, a mighty warrior, a brave and strong soldier, a capable and proven defender, a champion confirming the influence and strengthening nature) of God (‘el – the Almighty),
an eternal witness providing enduring testimony (‘ed – an observant individual from long ago providing everlasting evidence, sharing proof which is restoring, an 220eyewitness back in time conveying and memorializing information regarding the perpetual and continued existence) for the Father (‘ab),
the leader who conveys the authorized position (ha sar – the ruler of the government who acts and delivers, who has the authority and power to prevail with regard to representing the official stance) on reconciliation and restoration leading to salvation (shalowm – on the blessings of restitution and redemption, on peace and prosperity, on satisfaction and favoritism, on association and friendship, regarding health and prosperity), (Yasha’yah / Isaiah 9:6)
tremendously increasing (rab – abundantly and extensively, to the largest extent possible, amplifying and growing) the ability to learn about and respond to (lam – providing the information and instruction as a teacher to become familiar with the guidance needed to accept) the means to engage and endure, to be liberated and empowered (ha misrah – for the benefit of Yisra’el).
And as a result of this approach (wa la), reconciliation and restoration, complete satisfaction and total contentment (shalowm) will be without end (‘ayn qets) upon the throne (‘al kise’ – before the seat of honor in association with the high status of the dignified garment, the source of power adorning and covering the royal authority) of Dowd (Dowd – the Beloved), as well as (wa) upon his kingdom through his considered advice and counsel (‘al mamlakah huw’ – as a result of his sovereign authority and reign over his realm) so as to be prepared and established by it (la kuwn ‘eth hy’), and (wa) to be restored and sustained by it (wa la sa’ad huw’ – to be renewed and upheld through it), with the means to exercise good judgment and justly resolve disputes (ba mishpat – as part of a plan to decide) by (wa ba) being right (tsadaqah – being correct, fair, and just, acquitting 221and vindicating) from then to now (min ‘atah) and forevermore (wa ‘ad ‘owlam).
The deep devotion and passion (qin’ah – the zeal and fervor for exclusivity, strong desire to accomplish something special, and ardent love) of Yahowah (Yahowah) of the vast array of spiritual implements (tsaba’) has consistently engaged to make this happen (‘asah zo’th).” (Yasha’yah / Liberation and Salvation are from Yah / Isaiah 9:7)
The correlation between the predictions is yet another affirmation that Dowd is the Son Yahowah is offering. Beyond this, there is yet another connection many of you have already made. One of the Covenant Family’s favorite passages also concludes with pethy | persuasive and appealing for those who are open-minded and receptive…
“Yahowah’s (YaHoWaH) Towrah (Towrah – source of instruction and teaching, direction and guidance) is complete and entirely accurate (tamym – without defect, lacking nothing, correct and unobjectionable, sound, genuine, and right, helpful, healing, and beneficial, sincere and true), returning, restoring, and transforming (shuwb – bringing back, changing, and renewing) the soul (nepesh). Yahowah’s (YaHoWaH) enduring Testimony and restoring Witness (‘eduwth) is trustworthy and reliable (‘aman – verifiable and readily confirmed, supportive, and establishing), making understanding and obtaining wisdom (chakam – becoming educated and enlightened to the point of comprehension) enticing and persuasive for the open-minded, both appealing and convincing, even simple for those who are receptive (pethy).” (Mizmowr / Song / Psalm 19:7)
Waxing poetic again, our beloved songwriter sings…
“I have opened my mouth (peh ‘any pa’ar (qal perfect)) and have panted in pursuit (wa sha’aph – I have thirsted in eager anticipation, gasping with yearning, 222passionately eager (qal imperfect paragogic he cohortative – literally, continually, enthusiastically, and volitionally craving)) because (ken – indeed [from 11QPs vs. ky in the MT]) I intensely long for and desire (ya’ab – I want and have chosen to accept (qal perfect) [from 11QPs]) the terms and conditions of Your relationship agreement (mitswah – Your authoritative directions and written instructions regarding what You are offering and expect in return).” (Mizmowr / Song / Psalm 119:131)
With every word, Dowd is positioning himself as the antidote for Rabbinic Judaism and Pauline Christianity. Rather than running away from the Towrah, he is panting in pursuit of it. Rather than seeking to influence men with his words, Dowd is praising God’s testimony. So, since we have to reject one approach in favor of the other, in the choice between these opposites, I’m going to turn to the Messiah. So is Yahowah…
“It is Your desire to turn to me, to prepare me, and then to appear with me (panah ‘el ‘any – You want to make me ready to approach with me (qal imperative)).
You have chosen to favor me (wa chanan – Your desire is to express Your generosity, compassion, and mercy through me (qal imperative)) in accordance with (ka – consistent with) the means used to achieve justice and resolve disputes (mishpat – the basis for exercising good judgment and making informed and reasoned decisions) on behalf of (la) those who truly love (‘oheb – those who are genuinely fond of, showing their actual affection while demonstrating their unbridled passion for (qal participle – who literally and demonstrably adore)) Your name (shem – Your personal and proper designation).” (Mizmowr / Song / Psalm 119:132)
When I read something this personal, this endearing, and, indeed, this profoundly important and affirming, my hope is that you experience it, and process it similarly. So, 223before you consider my thoughts, please read it again and ponder the implications.
Do you see Yahowah preparing His Son for the fulfillment of Chag Matsah and then for their return together on the Mow’ed Miqra’ of Kipurym? Are you witnessing a Father’s love for His firstborn and seeing this exceptional child wanting to make his Father proud?
Do you realize that at long last the enduring rift between Yisra’el and Yahowah is going to be resolved? Can you accept that Dowd has been chosen as the implement of God’s compassion and mercy for His people? And do you realize that the deciding factor determining who will be celebrating this moment with them is a profound and genuine love for Yahowah’s name? Are you ready to join those of us who Yada Yahowah?
The first two verbs, panah | turn to and prepare and chanan | to favor and express compassion, were written to Yahowah in the qal imperative. This demonstrates that God has chosen to turn to Dowd, genuinely preparing him, to convey His compassion as an expression of His mishpat | means to justly resolve disputes on behalf of those who have come to love His name in years 4000 and 6000 Yah. It has been a very long time since these conditions last existed. And even today in 2023, just 10 years removed from when this will occur, Yahowah’s name remains largely unknown and unappreciated among His people.
Throughout the Towrah’s Song, Dowd has expressed Yahowah’s name, setting an example Yisra’elites and Yahuwdym should follow. This will, of course, and by design, necessitate rebuking and abandoning their rabbis as well as the politicians who coddle them.
And let us be clear: between HaYaH | to exist, the verb Yahowah used to introduce us to His name, and His ToWRaH | guidance, YaHoWaH is readily pronounceable. 224There are no excuses – just religion, culture, and politics as obstacles.
So that there are no misunderstandings, Yahowah is not foregoing His insistence that we accept His Miqra’ey | Invitations or His Beryth | Covenant stipulations. This gathering is occurring on Kipurym, and those observing it arrived knowing what to expect. Without exception, they were prepared to turn to Yahowah, aware of His mishpat and shem. And unless something changes radically between now and then, where Yahowah, His Miqra’ey, Beryth, Towrah, and Son are properly presented, it is likely that most if not all who are gathered on this day will have read Yada Yahowah. And therefore, we have been afforded yet another reason why Yahowah has said so much about what we are accomplishing together.
While the proceeding may be the most profoundly important appeal Yahowah has ever made to His people through His Son, I still think it is worth sharing an exceedingly small detail we encountered along the way. Up to this point, when Dowd has been expressing Yahowah’s desires for his life, we have seen ‘any | me positioned directly after the verb. But this time, he wrote ‘el | to in between panah | Your desire to turn, prepare, and appear ‘el | to, with, by, for, and inside of ‘any | me. Not only are Father and Son doing this together, this Father is ‘el | God Almighty.
This next line in the Towrah’s Song affirms the more comprehensive rendering of paneh ‘el ‘any…
“You have chosen to prepare and position this occurrence in the continuing conduct of my life (pa’am ‘any kuwn – it is Your will to make ready and establish my stance and footsteps, as well as the pace of my return, in a transformative, predetermined, and enduring way (hifil imperative)) in conjunction with (‘el – with regard to [from 11QPs whereas the MT reads ba – in) Your promise 225(‘imrah – Your pronouncements) so that no form of deception or corruption will have authority over me (wa ‘al shalat ba ‘any kol ‘awen – so that nothing which is immoral, unjust, or idolatrous, troublesome, false, or unfortunate, even damaging to the relationship will ever overpower me or get the upper hand and control me, lording over me (hifil imperfect jussive)).” (Mizmowr / Song / Psalm 119:133)
There are so few individuals willing to work with Yahowah, and the missions are so critical, God has committed to keeping such people out of harm’s way. His promises in this regard were detailed by Dowd in the 91st Mizmowr / Psalm – a text we have translated several times throughout the Yada Yahowah series.
“Your will is to release me (padah ‘any – You want to free and deliver me (qal imperative)) from (min) human (‘adam – mankind’s) oppression, extortion, and exploitation (‘osheq – subjugation and tyranny, coercion and control, cruelty and unjust gain) because (wa) I want to focus upon, exploring and evaluating (shamar – I choose to closely examine and carefully consider (qal imperfect cohortative)) Your precepts, those instructions which You have entrusted to us for guidance so that we respond appropriately to You (piquwdym ‘atah – Your directions which guide our choices, teaching us how to respond correctly and rationally to You).” (Mizmowr / Song / Psalm 119:134)
Throughout human history, every one of mankind’s oppressive, coercive, extortive, and exploitive tyrannies have been either religious, political, or both. Throughout this Mizmowr, when Dowd has condemned the various forms of deception and malfeasance, the perpetrators have been pervasive and, thus, institutional rather than individual.
226One man or woman by himself or herself cannot oppress or subjugate. Therefore, since there are no political entities trying to control, exploit, or manipulate Dowd’s destiny at this time, Yahowah is freeing him from the countervailing influence of religion. So, with the use of ‘adam ‘osheq, God has provided a clear explanation of the nature of the institution from which He is liberating His children – just as He did from Mitsraym | the Crucibles of Religious and Political Oppression.
The corollary here is that those who are under the control of religion are unable to process Yah’s instructions. Those coerced and exploited by their faith are incapable of knowing God. And that is the greatest irony in the universe.
“Your presence (paneh ‘atah – Your appearance and facing You) is a brilliant light shining (‘owr – is Your way to brighten the countenance and provide enlightenment (hifil imperative)) within (ba – near and alongside) Your associate (‘ebed – Your servant and coworker).
You want to teach me (wa lamad ‘any – Your will is to instruct me because it pleases You to train me to teach (piel imperative)) that which is associated with (‘eth – through) Your clearly communicated prescriptions of what we should do in life to live and be allotted our share (choq ‘atah – Your inscribed thoughts and recommendations which cut us into the relationship).” (Mizmowr / Song / Psalm 119:135)
Light is the closest analog in our world to Yahowah’s spiritual nature. It is why Dowd acknowledged His presence in this way. It also explains why God was seen as fire during the Yatsa’ | Exodus. And from this we can better appreciate why we are asked to approach the feminine manifestation of this fiery light during the Miqra’ey.
Written as a verb, Yahowah’s light is actionable. And in the hifil imperative, it is God’s will to engage alongside us and act within us, enriching and empowering us by 227illuminating our quest to know Him, enlightening our minds, and purifying our souls.
Yahowah teaches those who seek His presence and who observe His Word. His light enables us to see His prescriptions and understand His thoughts. And yet, the overwhelming preponderance of people, as a direct result of human religious indoctrination, forego access to the light. And that is indeed sad.
“An outpouring (peleg – streams) of tears (maym – of water) descends from (yarad) my eyes (‘ayn ‘any) because (ken – for the express reason that [from 11QPs]) they do not observe (lo’ shamar – they do not consider, examine, explore, or evaluate (qal perfect)) Your Towrah | Teaching and Guidance (Towrah – Your Instructions and Directions; derived from: tow – Your signed, written, and enduring, towrah – way of treating people, tuwr – giving us the means to explore, find, and choose, yarah – the source of instruction, teaching, guidance, and direction that flows from You, which tuwb – provides answers to facilitate our restoration and return which are towb – good, pleasing, beneficial, healing, and right, making us acceptable, tahowr – purifying and cleansing us, thereby towr – providing us with the opportunity to change our attitude, thinking, and direction).” (Mizmowr / Song / Psalm 119:136)
Without the Towrah, Yahowah is unknowable and developing a relationship with Him is unthinkable. Without the Towrah, there is no way to transcend death or experience Heaven. Our existence is as unexplainable and purposeless as is the creation of the universe and the presence of life.
It is a lot to give up, and yet, every religious and political institution on Earth discounts the Towrah and refuses to accept it as God’s Guidance. This is the bane of human coercion.
228These lyrics were presented under the letter Peh | . In Ancient Hebrew, it was formed in the shape of a mouth. Even today, peh means “mouth” in Yahowah’s vernacular. The symbolism associated with this letter revolves around speech, language and communication, in addition to consumption and nourishment.
From this perspective, here is the Peh’s refrain in this edition of the Towrah’s Song – all of which emerged from the mouth of Dowd | David for our benefit...
“Your restoring Testimony is amazingly brilliant, and Your enduring Witness is distinguishing and differentiating, just as Your revelation is unique and extraordinary (pele’ ‘eduwth ‘atah). So therefore (‘al ken), my soul (nepesh ‘any) observes them and saves through them (natsar hem). (Mizmowr 119:129)
The unfolding revelation and open disclosure (pethach) of Your words, Your pronouncements and declarations (dabarym ‘atah) are a continually illuminating and constantly enlightening (‘owr) means to be perceptive and discerning, facilitating a rational evaluation of the evidence leading to understanding (byn) which is enticing and persuasive for the open-minded, both appealing and convincing for those who are receptive to what they are learning (pethy). (Mizmowr 119:130)
I have opened my mouth (peh ‘any pa’ar) and have panted in pursuit, gasping with yearning, literally, continually, enthusiastically, and volitionally craving (wa sha’aph) because (ken) I intensely long for and desire (ya’ab) the terms and conditions of Your relationship agreement (mitswah). (Mizmowr 119:131)
It is Your desire to turn to me, to prepare me, and then to appear with me (panah ‘el ‘any). You have chosen to favor me in this way, expressing Your mercy through me (wa chanan) consistent with (ka) the means 229to achieve justice and resolve disputes by making the right decision (mishpat) on behalf of (la) those who truly love (‘oheb) Your name (shem). (Mizmowr 119:132)
You have chosen to prepare and position this occurrence in the continuing conduct of my life (pa’am ‘any kuwn) in conjunction with (‘el) Your promise (‘imrah) so that no form of deception or corruption will have authority over me (wa ‘al shalat ba ‘any kol ‘awen). (Mizmowr 119:133)
Your will is to release me, freeing me (padah ‘any) from (min) human (‘adam) oppression, extortion, and exploitation (‘osheq) because (wa) I want to focus upon exploring and evaluating (shamar) Your precepts, those instructions which You have entrusted to us for guidance so that we respond appropriately to You (piquwdym ‘atah). (Mizmowr 119:134)
Your presence (paneh ‘atah) is a brilliant light shining (‘owr) within (ba) Your associate (‘ebed).
You want to teach me (wa lamad ‘any) with (‘eth) Your clearly communicated prescriptions of what we should do in life to live and be allotted our share (choq ‘atah). (Mizmowr 119:135)
An outpouring (peleg) of tears (maym) descends from (yarad) my eyes (‘ayn ‘any) because (ken) they do not observe (lo’ shamar) Your Towrah | Teaching and Guidance (Towrah).” (Mizmowr / Song / Psalm 119:136)
The Tsade | is a paradox because it is included in many wonderful words while still having a darker side. I suspect that this is a product of the letter’s perspective. Is the person lying down and doing nothing, or is he or she being observant, looking up to God while reading the 230Towrah? Does this image read from feet to head and thus from right to left as is the case with every letter other than the dastardly Gimal, or is the individual looking to the right? If so, at least in Hebrew, he or she would be more interested in where they have been rather than where they are going.
Speaking of where we have been, three of the next six verses were altered by the Masoretes (from mah – to question the who, what, when, where, and how of suwr – avoiding, removing, departing, or turning away) either in Babylon during the compilation of the Talmud or in Spain in the 10th century. And while the truth has been retrievable from Qumran for most of the Psalm, as we make our way through verses 143 to 149, we will be working without the aid of the Dead Sea Scrolls.
As we turn to this next chorus of the Towrah’s Song, we find Dowd articulating a position which is once again the antithesis of that proposed by Sha’uwl | Paul. And since Yahowah, Moseh, Dowd, and the other prophets are all singing the same song, one does not have to be a musician to realize that it is Sha’uwl who is off-key.
Dowd is often affirmed as tsadaq | right by Yahowah, so I am not surprised to see this variation of it launching the next refrain…
“You are right (tsadyq ‘atah – You are correct, righteous, and just, acquitting and vindicating, even justified), Yahowah ( – the pronunciation of YaHoWaH). Therefore (wa), Your means to achieve justice and resolve disputes (mishpat ‘atah – Your basis for exercising good judgment and Your way to make informed and rational decisions which are fair, moral, and valid) is straightforward and correct (yashar – is on the level and upright, moral and equitable).” (Mizmowr / Song / Psalm 119:137)
231Since Yahowah’s means to reconcile His relationship with His people is tsadyq | right and yashar | straightforward, it would be incongruous to have it changed, convoluting it by the likes of a Talmud or New Testament. To go backward in this manner would be to view the Tsade | the wrong way.
Recognizing that yashar also means “upright,” the verb suggests that we cannot get to God on our knees. Further, with yashar describing the mishpat, we find affirmation that the path to Yahowah through the Miqra’ey is straightforward, with one step following the other.
Before we move on to the next statement, I’d like to use this declaration to underscore the appropriateness of occasionally treating certain adjectives, prepositions, pronouns, and nouns as if they were actionable. According to the diacritical markings associated with these words, there was no verb in either of these two sentences. However, tsadyq is based upon tsadaq which is a verb meaning “to be right, vindicated, and proven innocent.” And the verb and noun forms of yashar are written identically in the text.
Affirming that the Towrah is complete, that it is fair, that it vindicates, and that it will endure forever, we read:
“You have provided honest and just instructions, accurate directions which are equitable and fair (tsawah tsadaq – You have offered and appointed that which is vindicating, truthful, and reliable (piel perfect)) with Your restoring Witness and enduring Testimony (‘edah ‘atah – Your renewing revelations) always reliable, completely trustworthy, and exceptionally dependable (wa ‘emuwnah me’od – firm and unwavering, steadfast and supportive).” (Mizmowr / Song / Psalm 119:138)
One of the many reasons Yahowah is dependable, the reason that His testimony is trustworthy, the reason we can rely on Him, is because He is consistent, unwavering, and 232unchanging. The instant a new and different plan is revealed which negates and replaces the original plan, neither is credible. If you cannot trust the initial plot of the story, you have no reason to rely on the revision.
Dowd loved everything about Yahowah and, most especially, His Towrah. Having come to realize its brilliance and recognizing the value of God’s gift, there was no room in his life for anyone foolish enough to toss it away in favor of a false god. And even worse, anyone who would deliberately lead others away from His Father and from the truth was deserving of his condemnation.
“My disappointment is beyond frustration in recognition of the need to silence and destroy (tsamath ‘any – it is discouraging and wearisome for me due to the destruction of hope and overall harm done (piel perfect)).
My passion for exclusivity in the relationship is aroused (qina’ah ‘any – my zealous disposition and ardent love is inflamed) because (ky) they have overlooked and ignored (shakah – they have lost sight of and forgotten (qal perfect)) Your words (dabarym ‘atah – Your declarations and testimony), making them my adversaries and someone to oppose (tsar ‘any – causing them to restrict and anguish me, oppressors who would constrain and control others against me).” (Mizmowr / Song / Psalm 119:139)
Since there are no other viable options, those who advocate any alternative to Yahowah and His Towrah are a hindrance to humankind. As God’s advocate, they are Dowd’s adversaries. For his people to live, their foes must die. For example, so long as rabbis hold sway over Jews, so long as their influence is greater than Dowd’s in the life of Yisra’el, Yowm Kipurym will remain lightly attested and poorly attended.
“Testing (tsaraph – examining) Your promises and attestations (‘imrah ‘atah – Your declarations and vows) 233is exceptionally worthwhile (ma’od – is tremendously enriching and empowering). And Your coworker (‘ebed ‘atah – Your associate and servant [from 11QPs]) loves it (‘ahab hy’ – adores it (qal perfect)).” (Mizmowr / Song / Psalm 119:140)
Just as God tests us, allowing us to demonstrate that we understand and have chosen to rely upon His provisions by accepting His conditions, we are encouraged to examine Yahowah’s promises and prophecies. The more we know, the more confident we will become and the more our love will grow. We might even surprise ourselves and begin to think and speak like Dowd.
While I am no longer young, I can relate to the rest of this. Perhaps you will as well.
“I was the youngest and least impressive sibling (tsa’yr ‘any – I was the least significant) and held in contempt as I was very poorly regarded (bazah – I was considered to be a nobody, thought to be worthless and unqualified, an object of disdain).
I have not overlooked or neglected (lo’ shakah – I have never lost sight of the significance of or failed to respond appropriately to (qal perfect)) Your precepts, those instructions which You have entrusted to us, encouraging us to examine for guidance so that we respond appropriately to You (piquwdym ‘atah – Your directions which guide our choices and moral decisions).” (Mizmowr / Song / Psalm 119:141)
The formula for pleasing God is not difficult. This man, who the world overlooked, who failed to impress his own biological father, got God’s attention and then earned His love. And this is important to us because the more we come to appreciate what Yahowah found attractive in this man – His absolute favorite among the tens of billions who have lived on the Earth – the more valuable we will become to God and the more we will please Him. And in this 234statement between how he was perceived by man and God, the differentiating factor was Dowd’s prioritization of Yahowah’s instructive testimony.
Captain Obvious might interject at this point to suggest that this could be the reason He likes working with this gowy, along with those in the Covenant Family dedicated to improving and augmenting Yada Yahowah. This was personal for Dowd, as it should be for us. And when it comes to being esteemed by people or God, Dowd made his choice as have we.
The concluding sentences are as prophetically powerful as any we have read…
“Your honesty, sense of justice and fairness (tsadaqah ‘atah – Your commitment to doing what is required) is perpetually and eternally (la ‘owlam – is forever) right (tsedeq – truthful, just, correct, and acquitting, redeeming the guilty such that they are perceived as innocent).
Therefore (wa), Your Towrah (Towrah ‘atah – Your Source of Teaching and Instruction and the Place from which Your Guidance and Direction Flow) is trustworthy, reliable, and certain (‘emeth – is unwavering, unchanging, and dependable).” (Mizmowr / Song / Psalm 119:142)
No one knew Yahowah better than His Son, Dowd, and this is his assessment. And while his conclusion is obvious considering the evidence, why is this determination so unpopular?
The Messiah’s pronouncement provides yet another death blow against Judaism and Christianity and another nail driven into Paul’s and Akiba’s coffins. This is a lethal argument against the Talmud and New Testament because that which Yahowah enacted and evidenced to vindicate us is valid and will never change. Yahowah’s Towrah is as 235trustworthy, reliable, and certain as the day it was scribed by Moseh and interpreted by Dowd. If you learn nothing more from this book than that, it will have been worth the investment of your time.
Dowd, like his Father, is constantly contrasting the ways of man and God – and by extension, the difference.
“Troubling constraints and vexing narrow-mindedness (tsar – being besieged, restricted, and weakened by oppressive foes) by those seeking to diminish and debilitate, even disable (wa matsowq – those trying to restrict; from a compound of mah – to ponder the implications of tsuwq – to constrain, restrict, and diminish) have sought to control me (matsa’ ‘any – have found out about me) while I celebrate and enjoy (sha’shuwa’ ‘any – while I find happiness and take pleasure in) the terms and conditions of Your relationship agreement (mitswah – Your authoritative directions and written instructions regarding what You are offering and expecting in return).” (Mizmowr / Song / Psalm 119:143)
This is the germ which grew into the greatest plague the world would ever know – Christianity by way of Replacement Theology. The promises Yahowah made on Dowd’s behalf, and the titles afforded him, were all stripped away by Christians to make the resulting misnomer, Jesus, seem worthy of worship.
Rather than celebrating Dowd’s life, and what his relationship with Yahowah means to us, the religious deliberately diminished his legacy and destiny. The myth replaced the Messiah in the eyes of many as Dowd’s titles – Messiah, King, and Son of God – were stripped from him and given to “Jesus Christ.” Even worse, Dowd’s Pesach sacrifice was nullified while Jews were blamed for killing the Christian god. This remains the single most degrading accusation in human history – especially for Yahuwdym | Jews.
236“The righteous and vindicating nature (tsedeq – the truthful, just, fair, and acquitting character) of Your restoring Witness and enduring Testimony (‘eduwth ‘atah – Your reviving revelation and everlasting declarations) is eternal and forever (la ‘owlam – is unlimited and unconstrained and, thus, infinite in time).
You want to provide me with the knowledge and the thought process required to understand (byn ‘any – You have chosen to help me properly filter and assess the information to comprehend, to become discerning and discriminating (hifil imperative)) so that (wa) I can be restored to life and live (chayah – I can be revived and grow (qal imperfect)).” (Mizmowr / Song / Psalm 119:144)
Every word of this is true, relevant, and essential. Yahowah’s restoring and enduring testimony is truthful and vindicating. It was correct, is true, and will always be valid. His everlasting witness is unchanging and unwavering and, therefore, always dependable.
However, this only benefits those who come to know what God and His prophets have revealed, who think about what has been conveyed, who seek to understand His purpose, and who respond to what He is offering. Living forever as part of Yahowah’s Family begins with observing the Towrah – thoroughly examining and exploring it, carefully considering and evaluating it. There is no other way to God or to life eternal.
These lyrics were presented under the auspices of a Tsade | , which supports the ts sound in the Hebrew language. So, we should not be surprised that the letter was deployed fourteen times in the eight verses. It was originally depicted by drawing a picture of a person stretched out in a reading position while being observant: . Its featured word – tsadaq | being right – would come to differentiate and distinguish the author of the Towrah’s Song.
237“You are right (tsadyq ‘atah), Yahowah (YaHoWaH). Even (wa) Your means to achieve justice and resolve disputes (mishpat ‘atah) are straightforward and correct (yashar). (Mizmowr 119:137)
You have provided honest and just instructions, accurate directions which are equitable and fair (tsawah tsadaq) with Your restoring Witness and enduring Testimony (‘edah ‘atah), always reliable, completely trustworthy, and exceptionally dependable (wa ‘emuwnah me’od). (Mizmowr 119:138)
My disappointment is beyond frustration in recognition of the need to silence and destroy (tsamath ‘any). My passion is for exclusivity in the relationship is aroused (qina’ah ‘any) because (ky) they have overlooked and ignored (shakah) Your words (dabarym ‘atah), making them my adversaries and someone to oppose (tsar ‘any). (Mizmowr 119:139)
Examining and testing (tsaraph) Your promises and declarations (‘imrah ‘atah) is exceptionally worthwhile, tremendously enriching and empowering (ma’od). And Your coworker (‘ebed ‘atah) loves it (‘ahab hy’). (Mizmowr 119:140)
I was the youngest and least impressive sibling (tsa’yr ‘any – I was the least significant) and held in contempt as I was very poorly regarded (bazah – I was considered to be a nobody, thought to be worthless and unqualified, an object of disdain).
I have not overlooked or neglected (lo’ shakah) Your precepts, those instructions which You have entrusted to us, encouraging us to examine for guidance so that we respond appropriately to You (piquwdym ‘atah). (Mizmowr 119:141)
Your honesty, sense of justice and fairness (tsadaqah ‘atah) is perpetually and eternally (la ‘owlam) 238right (tsedeq). Therefore (wa), Your Towrah (Towrah ‘atah) is trustworthy, reliable, and certain, unwavering, unchanging, and dependable (‘emeth). (Mizmowr 119:142)
Troubling constraints and vexing narrow-mindedness (tsar) by those seeking to diminish and debilitate, even disable (wa matsowq) have sought to control me (matsa’ ‘any) while I celebrate and enjoy (sha’shuwa’ ‘any) the terms and conditions of Your relationship agreement (mitswah). (Mizmowr 119:143)
The righteous and vindicating nature (tsedeq) of Your restoring Witness and enduring Testimony (‘eduwth ‘atah) is eternal and forever (la ‘owlam).
You want to provide me with the knowledge and the thought process required to understand (byn ‘any) so that (wa) I can be restored to life and live (chayah).” (Mizmowr / Song / Psalm 119:144)
To discover what Dowd is going to reveal next, let’s journey into uncharted territory and see what is around the next bend. After all, with the Qoph | , we have the dawning of a new day. This letter was drawn to depict the rising sun on the horizon as an entrée to greater enlightenment.
In so doing, we are immediately rewarded. Before our wondering eyes, we find one of Hebrew’s most revealing words: qara’ – which speaks of calling out and of being called out, of being invited or summoned to meet with God, even to be welcomed into His presence. Qara’ is an announcement, a proclamation, and something which can be read and recited.
239In this declaration, qara’ was written simply in the qal perfect first person. Therefore, there was a moment in time when Dowd called out to Yahowah, inviting Him into his life. He did so as a result of having read and recited the Towrah, taking its guidance to heart using his best judgment. This single act triggered Yahowah’s ‘anah | response, such that in the imperative mood, we know that God wanted to answer him, even sing along with him. Then showing that he appreciated the nature of this budding relationship, in the imperative imperfect, Dowd demonstrated his appreciation by choosing to diligently focus upon the answers Yahowah had provided – continually observing them. Listen and learn…
“I have called out, issuing an invitation while reading and reciting (qara’ – I issued a summons and offered a proclamation, even a welcome (qal perfect)) using my best judgment (ba kol leb – with a complete and total personal commitment and with a real sense of purpose in my heart).
Yahowah (Yahowah – written as directed by His towrah – teaching), You have chosen to answer and respond to me (‘anah ‘any – Your will was demonstrated by replying to me and answering my questions with Your witness, vocally communicating while expressing Your desire to sing this song with me (written with the qal stem which designates a literal interpretation of this reality and in the imperative mood which expresses volition and, thus, desire and choice in second person)).
I have chosen to genuinely and consistently observe (natsar – I want to actually and habitually focus upon, maintain a careful watch over and continually comply with because I have chosen to be protected and preserved by (qal imperfect cohortative)) Your clearly communicated prescriptions of what I should do in life to live (choq – Your engraved thoughts and written recommendations 240which allocate a share of what is Yours by cutting me into the relationship).” (Mizmowr / Song / Psalm 119:145)
We have encountered many passages during our voyage through Yahowah’s Towrah, Naby’, wa Mizmowr which have benefited from amplification but few as significantly as this one. It is by understanding the three verbs, qara’, ‘anah, and natsar, that these lyrics sing to our hearts, drawing us toward God.
David used qara’ to say that he called out to Yahowah because he wanted to meet Him. He read and recited God’s Word because he wanted to be welcomed by Him. He summoned God because he wanted answers to his questions. He invited God into his life because he wanted to be called out of man’s world into God’s realm.
Yahowah was motivated by this to ‘anah | respond, answering Dowd’s questions. He used the choq in His Towrah to communicate with Dowd, replying in such a way that they could sing this song together.
So then as a result of natsar in the imperfect cohortative, by choosing to consistently, carefully, habitually, and literally observe Yahowah’s prescriptions for living, Dowd thrived. He valued Yah’s written recommendations and carefully examined what they portend, always keeping his eyes focused on these thoughts. And that is what caused him to be protected and preserved by God. There is even the strong implication here that the way Yahowah answered Dowd’s questions was through the Towrah’s choq | prescriptions for living. If so, He responds to our inquiries the same way – teaching us by example.
And while all of this is clear, there is a corollary which should not be missed. Dowd did not call out in ignorance. He knew where to look to find God. He did not expect God to do all of the work and spiritually imbue the answers. He was actively engaged in observing God’s Testimony. And 241he knew and used Yahowah’s name and did not ask in the Lord’s name, much less Jesus’ or Allah’s name. He did not even use the ubiquitous title, ‘elohym. The object of Dowd’s inquiry was personal, identifiable, and real – Yahowah.
This is the fourth time in a little over forty verses that Dowd has juxtaposed the elements which comprise Yahowah’s Towrah | Guidance with netser | to be protected and preserved by closely examining and carefully considering the Word of God. So now in the following statements, we find three additional references to Yahowah’s name, another use of both natsar | to be observant and qara’ | to call out and to invite. We will experience yasha’ | salvation again through Yahowah’s ‘eduwth | enduring witness. God’s shawa’ | assistance will be shown providing a yachal | confident resolution for those who syach | thoughtfully contemplate His dabar | word and ‘imrah | promises. We will be encouraged to shama’ | listen to what Dowd has learned about Yahowah’s chesed | love and compassion because he will show how the mishpat | means to exercise good judgment and resolve disputes led to his chayah | life being restored. Dowd will qarab | draw near his Father through His towrah | teaching while enjoying their qarowb | personal relationships. Within these next statements we will witness the mitswah | conditions of the Covenant presented as ‘emeth | reliable truth qedem | forevermore. In so doing, we will come to yada’ | know how Yahowah’s ‘edah | restoring testimony causes us to be yasad | established ‘owlam | eternally.
The second of eight statements framed by the dawning of a new day and time of increasing enlightenment begins…
“I have called out to You, inviting You (qara’ ‘atah – I have read and recited to You, summoned and welcomed You, calling You (qal perfect)) to work with me to liberate and save, recognizing that You want to deliver me such 242that we are victorious (yatsa’ ‘any – to provide me with the freedom You cherish and the help I need (hifil imperative)).
Therefore (wa), I want to continually observe, closely examining and carefully considering (shamar – I have chosen to thoroughly explore and literally evaluate, diligently scrutinize and focus upon (qal imperfect cohortative)) Your enduring Witness and renewing Testimony (‘eduwth – Your everlasting witness).” (Mizmowr / Song / Psalm 119:146)
While it would be natural to render qara’ ‘atah yatsa’ ‘any as Dowd inviting Yahowah to save him, it’s considerably stronger and more accurate in the hifil stem and imperative mood when conveyed as “I have summoned You to work with me because You want to liberate and save through me such that we are victorious.” The reason for this conclusion is that the hifil stem shows God enabling Dowd’s success, even of them working together as one. And the imperative mood conveys Yahowah’s will within this sentence structure.
Also significant, Dowd would have no reason to plead for his salvation since it was assured by the Towrah and he was cognizant of that reality. Further, in his role as the returning Messiah, Dowd has and will continue to save Yisra’el.
But we do have to ask: since this message is so clearly presented, how did Paul manage to convince Christians that the Torah could not save them? And how has Judaism managed to remove the entire concept of salvation from the religion while claiming to be Torah-observant?
Both Jews and Christians have been fooled into believing that the likes of Akiba and Paul spoke for God because they didn’t know what God had actually revealed. The same level of ignorance and its consequence exists to this day.
243Effective writing must intertwine soft symbolism with hard-hitting crescendos, otherwise, we’d either be lulled to sleep or become desensitized and numb. So, it’s time for Dowd to wax poetic again. After all, we need to catch our breath.
“I approach (qadam – I come to meet and draw near (piel perfect)) before dawn and in the twilight of the evening (wa ha nesheph – at dawn and again at dusk) and (wa) I ask for help (shawa’ – I choose to passionately and consistently call out to request assistance (piel imperfect paragogic he cohortative)), expressing my hope and expectation for a favorable future resolution (yachal – my confidence, (piel perfect)) upon (la) Your word (dabarym ‘atah). (Mizmowr 119:147)
My eyes engage (qadam ‘ayn ‘any – my ability to perceive and observe approach) during the night watch (‘ashamuwrah – and are focused and observant; from shamar – to examine, explore, and evaluate) to meditate, thoughtfully consider, and to become wise by thinking (la syach – to seriously contemplate the meaning found (qal infinitive)) about Your promise (ba ‘imrah ‘atah – about Your declarations).” (Mizmowr / Song / Psalm 119:148)
No one was more conversant with Yahowah than Dowd – not even Moseh or Yasha’yah. So, for this man to draw his insights by searching the word of God, it’s a sure bet that this is the best approach for us too.
“I want You to always and enthusiastically hear my voice (qowl ‘any shama’ – my desire is for You to hear what I have to say and listen to my audible exclamations (qal imperative paragogic he cohortative)), according to (ka) Your enduring affection and loyal love (chesed ‘atah – Your steadfast generosity, mercy, kindness, and favor), Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – 244teaching regarding His HaYaH – existence and our ShaLoWM – restoration), and in a manner consistent with (ka) Your just means to resolve disputes by making informed and rational decisions (mishpat ‘atah – Your basis for exercising good judgment), because it is Your desire for me to live (chayah – You want to revive and restore my life, nurture and raise me, causing me to grow and flourish (piel imperative)).” (Mizmowr / Song / Psalm 119:149)
In this rare instance, I differ from Dowd. I have never asked nor wanted Yahowah to listen to me. Our relationship works best when I listen to Him because He is infinitely more intelligent than I am.
Perhaps this is nothing more than Dowd wanting to have a friendly Father-Son chat. Maybe Dowd wants Yahowah to listen to him sing his Mizmowr, knowing that the lyrics will please Him. Or perhaps, Dowd wants to discuss shepherding and governance with God. More likely, this is Dowd’s overwhelming desire when in She’owl fulfilling Matsah.
Clearly, Yahowah’s means to resolve the issues, which would otherwise separate us, is ultimately compassionate and loving. God not only wants us to live with Him; His desire is for us to grow and flourish in our heavenly Home.
Reminding us of the fact that those who cling to religion and draw nigh unto the schemes of men, separate themselves from God by avoiding any connection with the Towrah, our psalmist proclaims:
“They approach in conflict and draw near for battle (qarab – they join ranks to wage war and create strife, attacking the psychological faculties of the inner person, corrupting even the womb), the infamous who plot devious schemes and who pursue that which is shameless (radaph zimah – those who devise mischievous 245purposes and commit heinous idolatry and licentious spiritual adultery).
From (min) Your Towrah | Teaching and Guidance (Towrah ‘atah – Your Instruction and Directions; derived from: tow – Your signed, written, and enduring, towrah – way of treating us, tuwr – giving us the means to explore, find, and choose, yarah – the source of instruction, teaching, guidance, and direction that flows from You, to tuwb – provide answers which facilitate our restoration and return to that which is towb – good, pleasing, beneficial, and right, and that which causes us to become acceptable and endure, tohorah – purified and cleansed, thereby towr – transformed), they are far away and thus are completely severed and separated (rachaq – they have positioned themselves a great distance in total avoidance (qal perfect)).” (Mizmowr / Song / Psalm 119:150)
The reason behind the expanded definition of qarab, from “approach” to “conflict and battle,” even “joining ranks,” in this context is that there are a number of words which share the same Q-R-B root. Collectively, they convey the full range of thoughts delineated in the amplified translation.
Radaph zimah paints the picture of the most infamous religious leaders – from Paul and Akiba to Muhammad and Maimonides. These are the men who have plotted the most devious schemes and who have pursued that which is at cross purposes with God. There is no actual correlation between what they have written and what was inscribed in Yahowah’s Towrah.
“You are approachable and desirous of close, personal, and intimate relationships (qarowb ‘atah – You are near and in close proximity for the purpose of kinship and familial association), Yahowah (Yahowah – as directed in His towrah – teaching regarding His hayah – existence).
246And therefore (wa), each of (kol) the terms and conditions of Your relationship agreement (mitswah ‘atah – Your authoritative directions and written instructions regarding Your covenant contract) are trustworthy and reliable, dependable and true, enduring and confirming (‘emeth – honest, certain, continual, sure, supportive, upholding, nourishing, firm, verifiable, and eternal).” (Mizmowr / Song / Psalm 119:151)
This is the overriding message of the Towrah in summary form. Our Heavenly Father is approachable. God wants us to draw close to Him. He wants nothing more than to engage in a close, personal, and intimate relationship with us, which is why He refers to us as His children.
We accomplish this, the single most desirable outcome in life, by recognizing that the terms and conditions of Yahowah’s Covenant agreement are trustworthy and reliable, dependable and true, enduring and confirming, nourishing and verifiable, and eternal and unwavering.
“Long ago (qedem – before the rising sun and in the very distant past) I have known and understood (yada’ – I was made totally aware and shown, I found out about and acquired the information needed to discover, became familiar with, accepted and acknowledged (qal perfect)) from (min) Your enduring Testimony and restoring Witness (‘eduwth ‘atah) that indeed (ky) You laid the foundation to establish them (yasad hem – You constructed a means to associate Yourself with them to provide instruction (qal perfect)) forever (la ‘owlam – eternally and for all time).” (Mizmowr / Song / Psalm 119:152)
Nothing God does is perchance. He has a plan and will not waver from it. We, therefore, have the opportunity to accept it and thereby benefit from it or reject and ignore it. We do not have the right to change it.
247The letter Qoph | was graphically represented by drawing a picture of the sun on the horizon. The word most directly associated with this letter, qowah, speaks of eagerly anticipating a favorable result, of expecting the best and being confident of being gathered together by God. And indeed, in good time, those who place their trust in Him will find themselves before the Light. And with this in mind, we should not be surprised that Qoph’s signature term, qara’, was featured prominently in this chorus.
“I have called out, actually issuing an invitation while reading and reciting (qara’) using my best judgment (ba kol leb). Yahowah (Yahowah), You demonstrated Your desire to respond to me, answering my questions and singing along with me (‘anah ‘any). So, I have chosen to genuinely and consistently observe (natsar) Your clearly communicated prescriptions of what I should do in life to live (choq). (Mizmowr 119:145)
I have called out to You, inviting You (qara’ ‘atah) to work with me to liberate and save, recognizing that You want to deliver me such that we are victorious (yatsa’ ‘any). Therefore (wa), I want to continually observe, closely examining and carefully considering (shamar), Your enduring Witness and renewing Testimony (‘eduwth). (Mizmowr 119:146)
I approach (qadam) before dawn and in the twilight of the evening (wa ha nesheph) and (wa) I ask for help (shawa’), expressing my hope and expectation for a favorable future resolution (yachal) upon (la) Your word (dabarym ‘atah). (Mizmowr 119:147)
My eyes engage (qadam ‘ayn ‘any) during the night watch (‘ashamuwrah) to meditate, thoughtfully consider, and to become wise by thinking (la syach) about Your promise (ba ‘imrah ‘atah). (Mizmowr 119:148)
248I want You to always and enthusiastically hear my voice (qowl ‘any shama’), according to (ka) Your enduring affection and loyal love (chesed ‘atah), Yahowah (Yahowah), and in a manner consistent with (ka) Your just means to resolve disputes by making informed and rational decisions (mishpat ‘atah), because it is Your desire for me to live (chayah). (Mizmowr 119:149)
They approach in conflict and draw near for battle (qarab), the infamous who plot devious schemes and who pursue that which is shameless (radaph zimah). From (min) Your Towrah | Teaching and Guidance (Towrah ‘atah), they are far away and thus are completely severed and separated (rachaq). (Mizmowr 119:150)
You are approachable and desirous of close, personal, and intimate relationships (qarowb ‘atah), Yahowah (Yahowah). And therefore (wa), each of (kol) the terms and conditions of Your relationship agreement (mitswah ‘atah) are trustworthy and reliable, dependable and true, enduring and confirming (‘emeth). (Mizmowr 119:151)
Long ago (qedem) I have known and understood (yada’) from (min) Your enduring Testimony and restoring Witness (‘eduwth ‘atah) that indeed (ky) You laid the foundation to establish them (yasad hem) forever (la ‘owlam).” (Mizmowr / Song / Psalm 119:152)
Dowd’s Towrah Mizmowr continues courtesy of the letter Rosh | . It was drawn in the shape of a man’s or a woman’s head and was thus symbolic of seeing, hearing, and thinking.
249So, as we approach this next verse, our initial task is to properly translate ‘ony. The key to resolving this challenge is to recognize that ‘ony is a derivative of ‘anah, which points us in the right direction. Therefore, rather than asking God to see his affliction, Dowd is asking Yah to take note of his response and his willingness to engage.
“You are desirous of seeing (ra’ah – You have chosen to perceive, witness, and notice (qal imperative)) my effort and unpretentious nature (‘ony ‘any – my devotion to completing the mission; from ‘anah – my response to the invitation, vocal witness, and my song).
So (wa), You have chosen to prepare and empower me so that I’m ready to deliver and save (chalats ‘any – You want to equip me so that I can draw out and rescue (piel imperative)).
For indeed (ky), I have not ignored or overlooked, lost sight of, or responded inappropriately to (lo’ shakah – I have not been unmindful of or forgotten, never failing to remember (qal perfect) [from 11QPs]) Your Towrah | Instructions and Directions (Towrah ‘atah – Your Source of Teaching and Guidance).” (Mizmowr / Song / Psalm 119:153)
With ra’ah stated in the qal imperative, indicating that Yahowah was genuinely desirous of witnessing Dowd’s ‘ony, we are being guided to the most positive possible renderings of a word that could otherwise be translated as “suffering.” Fortunately, we can render a rational sentiment by conveying Dowd’s “unpretentious effort in his desire to complete the mission.”
We find affirmation of this approach in chalats ‘any scribed in the piel imperative, whereby God has chosen to empower and prepare his son such that they can work together to save Yisra’el. Then we learn that this transpired by Dowd remaining ever mindful of Yahowah’s Towrah.
250This is not only the case with Dowd because it applies to every member of the Covenant. It is Yah’s responsibility to prepare us for our journey from the imperfect and mortal material realm to the perfect and immortal spiritual realm. But more than this, God wants to equip His children to deliver His message and save others. There is a lot of work to do before we are removed from this world.
One of many reasons this truth eludes so many is because far too few are skilled in rhetoric. For them, a debate is nothing more than an exchange of opinions. And in that light, ryb means to present a rational argument in someone’s defense. So long as the evidence is valid and the conclusions are logically drawn, arguing is productive, serving as a means to expose lies and present that which is valid.
“I am pleased that You have chosen to be contentious, quarreling with and taunting, bringing Your grievances to bear against (ryb – I am glad that it is Your desire to oppose, showing Your hostility, arguing in a debate to dispute (qal (literal interpretation) imperative (second-person expression of volition) paragogic he (increases enthusiasm) cohortative (first-person expression of volition))) those accusing and insulting me by disputing what I represent (ryb ‘any – those in opposition to me who see me as a point of contention) because You want to deliver and redeem me (wa ga’al ‘any – because You seek to avenge what has been done to me, realizing that, as kin, it is in Your interest and responsibility to protect my people and recover what is rightfully ours (qal imperative)).
Accordingly (la – this is in regard to and consistent with), Your promise (‘imrah ‘anah – Your vowed proclamation) is to restore my life, reviving me (chayah – is to express Your desire to transform me, having me come back to life, growing, flourishing, and enduring (piel imperative – Yahowah is bringing Dowd back to life 251because that is what God desires and has chosen)).” (Mizmowr / Song / Psalm 119:154)
Speaking of rhetoric, we are now 1,500 pages into our review of Yahowah’s Word in our Introduction to God, and yet, we are still being introduced to words we have not experienced previously. Recognizing the power of words, their influence and transformative nature, Dowd has wielded them as if they were the most important implements in the world – and indeed they are.
This is the first time we have seen the verbal and noun form of the same word juxtaposed. The actionable form of ryb means “to argue and debate the opposition, being contentious with them, even quarreling and taunting them.” Scribed in the second-person qal imperative paragogic he cohortative, it is God’s will to acknowledge His son’s desire to be genuinely contentious and overtly hostile to those who have sought to dispute what Dowd represents.
Then as a noun, ryb describes the hostile intent of those insulting the Messiah by withdrawing and denying His God-given acclaim through Replacement Theology. This is not only the germ which Sha’uwl | Paul used to incubate Christianity, causing it to be the Plague of Death, it is the bane of Rabbinic Judaism. Because the religious leaders in Judea failed to recognize Dowd as the Messiah and Son of God in addition to the Passover Lamb, Paul on behalf of his fellow Romans, who became Roman Catholics, would initiate the most enduring, deprecating, and savage assault God’s People would ever know.
Fortunately, Yahowah will undo the damage rabbis have done. He will redeem His Son’s reputation and in the process discredit Judaism and Christianity. God will avenge His people. Further, as we study ga’al, we find greater resonance than just delivering and redeeming. It reveals that Father and Son are kin, and because they are related, the Father bears the responsibility of protecting His 252Son and his people. It is in Yahowah’s interest to do so such that Yisra’el recovers what was wrongly taken from them. Further, in the qal imperative, this is actually the will of God.
This brings us to one of the most important prophecies ever proclaimed. God has made the promise to restore Dowd’s life, reviving and restoring him (using his DNA). This event is infinitely beyond what Yahowah accomplished with Moseh when He liberated His people from Mitsraym | the Crucibles of Religious and Political Oppression and then revealed His Towrah – ultimately bringing Yisra’el into a contentious land. This time, Yahowah is working with Dowd to liberate Yisra’el from the rest of humanity, from the religious and political, the militant and conspiratorial, the world over. This time, those in opposition to them will be judged and condemned – sent away for eternity in She’owl | Hell.
Upon their return, Yahowah’s presence will be much more approachable and, yet, far more dramatic as Father and Son camp out with the Covenant Family for one thousand years. God’s return with Dowd will be reconciling and restorative, as the relationship with Yisra’el is reaffirmed and the Earth is renewed, becoming like ‘Eden. Dowd will even be serving as the High Priest, preparing the Kaporeth | Mercy Seat of the Ark of the Covenant in accordance with the Towrah’s Instructions. And this time, Dowd will do much more than speak for Yahowah. He will be Son and Shepherd, Messiah and King, Poet and Counselor. He will be as God, as brilliant as the sun in our presence.
Christians are correct in that the Messiah and Son of God will return, albeit through the Third Coming of Dowd. And Jews are right in anticipating their Messiah, although they remain clueless as to his identity. And neither recognize that Dowd will be returning with Yahowah, or 253that they will arrive on Yowm Kipurym in 6000 Yah – 6:22 PM as the sun sets in Yaruwshalaim, October 2nd, 2033.
It will be a great day for the Covenant Family and the surviving remnant of Yisra’el, while a nightmare for the political and religious…
“A great distance away and alienated from (rachowq min – separated and remote and, therefore, far away from) salvation (yashuwa’ah – deliverance, liberation, safety, and a Savior who can rescue them) are those making religious and political declarations (rasha’ – are those who are in conflict with the standard and retain their guilt, who are criminally liable based upon their pronouncements) because (ky – for the express reason that) they do not search or account for (lo’ darash – they do not seek, inquire about, or learn from, they do not look to, care about, or ponder (qal perfect)) Your clearly communicated written prescriptions of what we should do if we want to live and be cut into the relationship (choq ‘atah – Your inscribed recommendations and requirements governing Your willingness to share all that is Yours to allocate).” (Mizmowr / Song / Psalm 119:155)
The Torah is a double-edged sword. It presents the grounds for conviction and the means for vindication. How we respond to it determines our fate.
And while that is clear, albeit infrequently understood, there is a much more troubling undertone in this passage which is advanced by the negation of darash. One of the reasons the followers of Judaism, Christianity, and Islam remain so far away from salvation is because they haven’t bothered to seek Yahowah’s guidance on the matter. Rather than consulting with God, they have listened to the likes of Paul and Akiba, Muhammad and Maimonides. Yahowah’s prescriptions for living are of no interest to them. They universally “lo’ darash – fail to search or account for” the book which would liberate them. And because they neither 254care about nor ponder the source of salvation, the Towrah will convict them.
I also think that we are wise to consider the vocal similarity between Iesous and yashuwa’ah – salvation. The Christian misnomer was given a Greek rendition of this word, turning the myth into a perceived savior. And yet, as Dowd articulates, nothing could be farther from the truth.
The caricatures named Yeshu by Jews, Jesus by Christians, and Essa / Issa by Muslims, are especially remote in name and nature from Dowd who is our Savior. And frankly, without understanding the roles he played in fulfilling the Miqra’ey, and his connection to the Towrah and Beryth, there is no hope of salvation.
While Dowd has now associated Yahowah’s mercy and, thus, everlasting life and our reconciliation with God’s testimony some two dozen times, it is amazing how easily the faithful have dismissed this connection. And without it, there is no hope.
“Your mercy and compassion (rachamym ‘atah – Your willingness to provide unearned and undeserved favor for those engaged in Your affectionate and loving relationship) are great (rab – are especially abundant, significant, and extensive), Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence).
You want to be merciful to me (chesed – it is Your desire to love me, to be compassionate to me, and to treat me favorably (piel (object is influenced and affected by the action of the verb) imperative (second-person “you” expression of volition) [from 11QPs whereas the MT reads chayah – to live)) according to (ka – consistent with) Your means to resolve disputes and make the best possible decision (mishpat ‘any – Your basis for exercising good 255judgment whereby Your conclusions are fair, moral, rational, and correct).” (Mizmowr / Song / Psalm 119:156)
It is Yahowah who is rab | great, not rabbis. And His mercy is obtained via His mishpat | means to justly resolve the issues which separate us. The mishpat are manifest in the Mow’ed Miqra’ey | Restoring Witness of the Enduring Testimony pertaining to the Invitations to be Called Out and Meet with God. Therefore, Yahowah’s mercy is delivered in accordance with Pesach, Matsah, Bikuwrym, Shabuw’ah, Taruw’ah, Kipurym, and Sukah. These represent the seven steps Home and to living with Yah. Those who ignore them, reject them, demean them, or even waver from them, find neither God nor salvation.
Just to be sure we wouldn’t miss the point, Yahowah is directly associating the persecution of Dowd with the rab | rabbis.
“Exalted and prolific are those who pursue and persecute me (rab radaph ‘any – numerous and empowered are those who extend considerable effort to oppose and harass me, who devise great plans wanting me to disappear and pass away) and who seek to diminish what I represent in an adversarial fashion (wa tsar ‘any – and who want to constrain my relevance and restrict my influence).
So, from (min) Your enduring Testimony and restoring Witness (‘eduwth ‘atah – Your revelation and message), I do not lean away or turn aside (lo’ natah – I do not thrust away, bend, or conspire against (qal perfect)).” (Mizmowr / Song / Psalm 119:157)
The rabbis, including Paul, Akiba, and the Rambam may be rab | exalted and prolific from man’s perspective, but they are tsar | insignificant and adversarial to God. This is because they have diminished what Dowd represents, constraining the role he plays in Yahowah’s unfolding 256story, all to curtail his relevance so that they can be seen rising above him.
Our psalmist knows that religion is not only beguiling, but worse, it is treacherous. That is why he hates it and opposes it. So now, using the nuances of Hebrew stems to their fullest, Dowd testifies:
“I have seen (ra’ah – I have witnessed (qal perfect)) their treachery and trickery, especially the betrayal of those playing religious dress-up (beged – the unreliable, deceptive, and dishonest breach of faith of those deceitfully attired), and I am disgusted, overwhelmingly adverse to this reprehensible and abhorrent element which I consistently, independently, and passionately loathe (wa quwt – so I have decided to always despise these abominations (imperfect hitpael paragogic he cohortative – consistently and continually, independently and on my own initiative, apart from societal influence, utterly detest and hate)) because (‘asher) they do not examine, explore, or evaluate (lo’ shamar – they do not investigate or consider (qal perfect)) Your promise (‘imrah ‘atah – Your sworn testimony and guidance).” (Mizmowr / Song / Psalm 119:158)
Dowd is a prophet. He has, therefore, seen what men have wrought and would write. And he was not impressed. From the perspective of the King of Yisra’el, the Messiah and Son of God, the rabbis and priests have betrayed the people with their ridiculous religious dress-up, deceptive rhetoric, and breach of trust. Dowd is disgusted by them, finding the religious reprehensible and abhorrent creatures who deserve to be hated.
The hitpael stem is rare in Hebrew, so when it is wielded by a master linguist like Dowd, we have to pay close attention, especially when it is couched in the imperfect paragogic and cohortative. With the hitpael, the subject of the verb, quwt, which is Dowd, came to this 257conclusion on his own initiative. This is to say, if he had allowed himself to be influenced by society, he may have drawn a different conclusion. Therefore, Dowd’s loathing of the religious and abhorrence of their disingenuous outfits was predicated upon having walked away from man’s influence.
Also, since Dowd is the paradigm of virtue and the exemplar of right, it is appropriate to find all forms of religious dress-up to be reprehensible and religion to be abhorrent. From the proper perspective, when rationally evidenced and prosecuted with sensible words, hate is a virtue.
Such animosity is the only appropriate, moral, and rational response to treachery and trickery, to dishonesty and betrayal. To withdraw and not care, to sit back and tolerate religious myths, knowing the consequence, is disrespectful and unloving. And yet, rather than confronting religion today, we are encouraged to respect it in the celebration of multiculturalism. The modern morality of Political Correctness inspires the antithesis of what God would do. He hates religion, as do those who know and love Him. And that is what makes Him merciful.
It is interesting, indeed telling, that there is no Hebrew word for “religion.” And yet, Yahowah has unequivocally expressed His animosity toward the institution. Without a specific designation in the language designed by God to reveal His testimony, we can reasonably deduce that Yah has no interest in, or use for, religion. His preference is that we focus on the relationship He is offering.
The religious expect God to judge them based upon the relative merits of their deeds, their generosity, the depth of their faith, the content of their heart, their dedication to their country, or being kosher, their devotion to their synagogue or church, the amount of their tithes and offerings, the degree to which they have feared their god, 258or some capricious notion that their god loves everyone. But that is not how anyone will be judged.
“You want to see (ra’ah – it is Your desire to witness (qal imperative (second-person “you” expression of volition))) how I love and appreciate (ky ‘ahab – the reasons I prefer and cherish (qal perfect)) Your precepts, those instructions which You have entrusted to us for guidance so that we respond appropriately to You (piquwdym ‘atah – Your directions which guide our choices).
It is Your will to restore my life (chawah ‘any – You have chosen to bring me back to life, reviving and restoring me (piel imperative)), Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence), according to (ka – consistent with) Your promise (‘imrah – Your avowed declaration [from 11QPs whereas the MT reads chesed – love).” (Mizmowr / Song / Psalm 119:159)
Since Yahowah predicted Dowd’s arrival to fulfill Chag Matsah and return to enable Kipurym early in his life, Dowd’s previous existence was not a test of his love. Nonetheless, it is certain that Yahowah enjoyed witnessing His Son’s appreciation for His guidance.
As often as Yahowah has proclaimed Dowd’s return, it is befuddling that neither Jews nor Christians are up to speed on this eventuality. And by failing to acknowledge the Father’s plans, they discount all of His promises and fail to appreciate the events which are about to unfold.
Dowd’s Rosh | chorus concludes with a derivation of the Towrah’s first word…
“From the very beginning (ro’sh – from the first opening line), Your words (dabarym ‘atah – Your message and communication [plural in the DSS]) have been 259truthful and reliable (‘emeth – trustworthy and dependable, enduring and verifiable).
And every one (wa kol) of Your accurate, honest, and just (tsedeq ‘atah – Your fair, vindicating, and acquitting) means to resolve disputes and achieve justice (mishpat – way to exercise good judgment and form valid conclusions which are informed and reasoned) is everlasting (‘owlam – endures forevermore throughout time).” (Mizmowr / Song / Psalm 119:160)
From the first word of the Towrah, bare’syth | in the beginning, to its last, Yisra’el | Individuals who Engage and Endure with God,” they are all true. Yahowah’s Word endures forever – negating the purpose of the Talmud, Zohar, New Testament, and Quran. Since these tomes all contradict God and change His message, they were not inspired by God. And that means the religions of Judaism, Christianity, and Islam are neither truthful nor reliable, neither righteous nor vindicating.
With only two letters left in the Hebrew alphabet, we are nearing the end of this Mizmowr | Psalm. However, with rosh speaking of new beginnings, with the impending conclusion of An Introduction to God we will undertake a translation of the Creation Account in the opening volume of Yada Yahowah. It commences with Bare’syth | In the Beginning.
Drawn to resemble a human head, the Ancient Hebrew Resh | , now called a Rosh, also denotes first and foremost, highest and finest, in addition to head – and thus depicts our ability to see, listen, and think.
“You are desirous of seeing (ra’ah) my effort and unpretentious nature (‘ony ‘any). So (wa), You have chosen to prepare and empower me such that I’m ready to deliver and save (chalats ‘any). For indeed, this is because (ky) I have not ignored or overlooked, lost sight of, or responded inappropriately to (lo’ shakah) Your 260Towrah | Instructions and Directions (Towrah ‘atah). (Mizmowr 119:153)
I am pleased that You have chosen to be contentious, quarreling with and taunting, bringing Your grievances to bear against (ryb) those accusing and insulting me by disputing what I represent (ryb ‘any) because You want to deliver and redeem me, and because You seek to avenge what has been done to me, realizing that as kin, it is in Your interest and it is Your responsibility to protect my people and recover what is rightfully ours (wa ga’al ‘any). Accordingly (la), Your promise (‘imrah ‘anah) is to restore my life, reviving and restoring me (chayah). (Mizmowr 119:154)
A great distance away and alienated from (rachowq min) salvation (yashuwa’ah) are those making religious and political declarations and who are criminally liable based upon their pronouncements (rasha’) because (ky) they do not search or account for (lo’ darash) Your clearly communicated written prescriptions of what we should do if we want to live and be cut into the relationship (choq ‘atah). (Mizmowr 119:155)
Your mercy and compassion (rachamym ‘atah) are great (rab), Yahowah (YaHoWaH). You want to be merciful to me (chesed) according to and consistent with (ka) Your means to resolve disputes and make the best possible decision (mishpat ‘any). (Mizmowr 119:156)
Exalted and prolific are those who pursue and persecute me (rab radaph ‘any), and who seek to diminish what I represent, to constrain my relevance and restrict my influence in an adversarial fashion (wa tsar ‘any). So, from (min) Your enduring Testimony and restoring Witness (‘eduwth ‘atah), I do not lean away or turn aside (lo’ natah). (Mizmowr 119:157)
I have seen (ra’ah) their treachery and trickery, especially the betrayal of those playing religious dress-261up (beged), and I am disgusted, overwhelmingly adverse to this reprehensible and abhorrent element which I consistently, independently, and passionately loathe (wa quwt) because (‘asher) they do not examine, explore, or evaluate (lo’ shamar) Your sworn testimony and promise (‘imrah ‘atah). (Mizmowr 119:158)
You want to see (ra’ah) how I love and appreciate (ky ‘ahab) Your precepts, those instructions which You have entrusted to us for guidance so that we respond appropriately to You (piquwdym ‘atah).
It is Your will to restore my life (chawah ‘any), Yahowah (YaHoWaH), according to (ka) Your promise (‘imrah). (Mizmowr 119:159)
From the very beginning (ro’sh), Your words (dabarym ‘atah) have been truthful and reliable (‘emeth). And every one (wa kol) of Your accurate, honest, and just, vindicating and acquitting (tsedeq ‘atah) means to resolve disputes and achieve justice through informed and reasoned decision-making (mishpat) are everlasting (‘owlam).” (Mizmowr / Song / Psalm 119:160)
