262An Introduction to God
Towrah Mizmowr
…Towrah’s Song
7
Shin Taw
Words and Signature…
The most brilliant of men has taken us on an enlightening journey through words and time into the very presence of God. And as we have come to appreciate the Messiah’s past and future, this understanding has served to enhance our relationship with Yahowah.
Only two letters among the twenty-two remain – the Shin | and Taw | , collectively conveying the words and signature of God. Soon the Towrah’s Song will be complete.
A Shin | was drawn to represent teeth. It was symbolic of speech, and thus words, and also of being nourished. Therefore, what follows should be interesting.
And so, it is because, as we approach Dowd’s next two statements, something is being suggested we have long recognized as true. Those who hold high office, no matter if their podium is religious, political, or military, know that they are lying. I have engaged many international religious leaders, presidents, senators, generals, and billionaires in conversation, and I have found this to be universally true of those who pretend to speak in the name of God…
“Those holding high office (sar – political rulers, religious leaders, and military officers) pursue and 263persecute me as if I am unworthy (radaph – hound and harass me, expending considerable effort to oppose me so that I fade into history and disappear), doing so without justification (chinam – undeservedly without reason or cause). And yet (wa min), my heart and mind (leb ‘any – my inner nature, character, thinking, judgment, and disposition) are respectful, even awestruck and enthralled (pachad – are impressed, amazed, fascinated, and mesmerized) by Your words (dabarym ‘atah).” (Mizmowr / Song / Psalm 119:161)
Dowd has been continually exposing and condemning the foundation of the Christian religion – telling all who would listen that it was inappropriate to transfer the promises Yahowah had made regarding him to another – namely “Jesus Christ.” And in that Dowd also represents Yisra’el, he is condemning Replacement Theology, whereby Christians claim that their Church has become the beneficiary of every promise God made to His people. Without these misappropriations, “Jesus Christ” ceases to exist and thus there is no Christ, Christian, or Church. And because rabbis have never understood these prophecies, the grotesque misalignment at the heart of the people’s suffering was able to rise and fester in their midst. Imperial Rome and the Roman Catholic Church were given a religious license to malign and kill Jews by Jews.
The antidote for this plague of two millennia is as it has always been – as Dr. Dowd recommends: respect Yahowah’s words. If you want God to value you, here is a helpful hint from the man God loved more than any other...
“I am pleased with (suws ‘any – I am delighted with and love) Your promise (‘imrah ‘atah – Your vow) more than (min – over [11QPs]) discovering (masa’ – finding or uncovering) a great (rab) treasure (shalal – property or profit). (Mizmowr 119:162)
264I genuinely hate, shun, and I am totally hostile to deceptive beliefs (sheqer sane’ – I completely abhor, detest, loathe, and oppose misleading statements, lies, and vanity, all that is false, fraudulent, and unreliable (qal perfect)) which I choose to consistently denigrate and disparage (wa ta’ab – which I find repulsive and hold in contempt (piel imperfect cohortative)).
I genuinely love (‘ahab – I have fondly embraced and I have formed a close and passionate relationship with (qal perfect)) Your Towrah (Towrah – Your Instruction and Teaching, Your Source of Guidance and Direction; derived from: tow – Your signed, written, and enduring, towrah – way of treating me, tuwr – giving me 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 my restoration and return which is towb – good, pleasing, beneficial, and right, and that which causes me to be acceptable and to endure, tohorah – purifying and cleansing me, thereby towr – providing me with the opportunity to be transformed).” (Mizmowr / Song / Psalm 119:163)
We can, therefore, deduce the following…
- ) Dowd has been afforded every accolade Yahowah can bestow upon a person. Therefore, God loves, respects, and enjoys working with this man more than any other.
- ) The thing which most distinguishes Dowd from all others is his devotion to Yahowah’s Towrah and his Father’s Covenant Home.
- ) If we want to be similarly beloved and productive, we should follow Dowd’s footsteps and capitalize upon what our Savior has done.
This is the dividing line between truth and lies, relationship and religion, life and death, and between 265salvation and damnation. To love one, you must hate the other. To accept one, you must reject the other. To embrace one, you must shun the other.
Since the point has been made and affirmed a score of times, let it be known that Yahowah doesn’t just want us to walk away from religion before we engage in His Covenant and walk to Him; He wants us to be so repulsed by our past that we become opposed to it. God doesn’t just damn religion; He despises it. Religion is more than a useless, ignorant, and irrational institution – it is the enemy.
It would be unlike someone as brilliant as our psalmist to forego an opportunity to reinforce Yahowah’s formula, one so essential that it is the equation upon which the universe was created, and the model upon which our salvation is based.
“As a promise each day (sheba’ ba ha yowm – as a reflection of my vow and sworn oath during the day or seven times a day), I radiate Your light (halal ‘atah – I am completely transformed by being enlightened and empowered by Your Light (piel perfect)) upon (‘al – over) Your correct and vindicating (tsedeq ‘atah – Your fair, just, and acquitting) means to achieve justice and resolve disputes (mishpat – the basis upon which good judgment is exercised and sound decisions are made).” (Mizmowr / Song / Psalm 119:164)
Sheba’ can mean seven or promise, affording the opportunity of translating it either way or both ways. Similarly, the primary definition of halal is to radiate light and shine it clearly. The secondary connotation of halal is to extol or praise.
The piel stem associated with halal indicates that the object of the verb, which is Yah’s light, is activated by the subject, Dowd. Therefore, we are being told that we can shine God’s light upon anything we deem deserving. And in Dowd’s case, he chose to shine it upon Yahowah’s means 266to correctly resolve disputes – the Miqra’ey which God uses to vindicate us.
We have this on sound authority…
“Magnificent is the means to reconciliation (shalowm rab – great and abundant is the salvation and security, extensive is the peace and prosperity, great is the friendship and companionship, highly valued is the blessing and satisfaction, plentiful is the health and welfare, and abounding is the contentment and tranquility; from shalam – the redemption and restoration, the ransom and restitution) for those who love (la ‘ahab – on behalf of those who develop a close relationship with, approaches and envelops those who are attracted to, desire and are fond of (qal participle construct – actually and genuinely in a demonstrable and actionable manner which is bound to)) Your Towrah | Teaching and Guidance (Towrah ‘atah – Your Source of Instructions and Directions). And for them, there is no longer a reason to stumble or fail (wa ‘ayin la hem mikshowl – there are no hindrances, offensive enticements, ruinous obstacles, or stumbling blocks for them, nor is there an inducement to be wrong, a way to stumble and fall, be injured and weakened, or to be overthrown and cease to exist).” (Mizmowr / Song / Psalm 119:165)
There are four key words in this revelation: shalowm, ‘ahab, Towrah, and mikshowl, the last of which was negated. So, since shalowm is being presented as a really “rab – great” thing, let’s consider each word one at a time.
To begin, shalowm is the most frequently spoken and best-known Hebrew word. While it is thought to mean “peace,” that is actually a derivative of the word’s primary meaning, which is “reconciliation.” You are at peace when all disputes, threats, and relationships are reconciled. And more to the point, Yowm Kipurym | the Day of Reconciliations is focused upon Yisra’el and Yahuwdah 267resolving their Covenant relationship with Yahowah so that they can celebrate Sukah and Camp Out with God in the Promised Land.
Dowd | David has regaled us with a chorus of verses demonstrating his ‘ahab | love for everything associated with Yahowah and His Towrah. And while the Messiah and Son of God has repeated his devotion to the Word of God from every possible perspective, this time is different because now he is addressing us. This time ‘ahab wasn’t singular but instead plural.
As we have come to know, when a person ‘ahab’s the Towrah, they are “in love” with it. In fact, I don’t know if it is possible to love God without loving His Towrah first, because we can’t so much as come to know Yahowah apart from His Towrah. Moreover, it is impossible to form any kind of relationship with God apart from accepting the terms and conditions of the Covenant which are exclusively presented in the Towrah. So, loving the Towrah sufficiently to focus upon what it teaches us, and caring sufficiently about its guidance to follow it, determines whether or not we will experience shalowm.
Also, since there are many kinds of love, it is instructive to know that ‘ahab is defined as “showing great affection for someone in a close personal relationship.” It speaks of “being attracted to and desirous of being around them, preferring them over all others.” So, when the object of our love is Yahowah’s Towrah | Teaching and Guidance, our affection is especially relevant.
Further, the qal stem was used in conjunction with ‘ahab. This speaks of genuine affection within the relationship and of an actual bond formed between us and the subject we are adoring. ‘Ahab was also scribed in the participle form, which says that by demonstrably and actively admiring the Towrah we become lovable. And 268lastly, it was written using the construct form, thereby making the Towrah the object of our devotion.
With the title, Towrah, the first thing we notice is that it was suffixed in the second-person masculine singular – “‘atah – Your.” And since this entire song has been sung to Yahowah, that means it is Yahowah’s Towrah. This is relevant because such Teaching and Guidance cannot be discounted or ignored without disregarding and discounting God. Yahowah’s Towrah cannot be replaced with the Talmud or New Testament without also replacing God with the object of men.
Using the Strong’s reference numbers as a guide, here is the definition of Towrah based upon the words which comprise the title: Towrah (H8451): tow (H8420) – signed, written, and enduring, towrah (H8452) – way of treating people, tuwr (H8446) – giving us the means to explore, find, and choose, yarah (H3384) – the source from which instruction, teaching, guidance, and direction flow, which tuwb (H8421) – provides answers to facilitate our restoration and return to that which is towb (H2895) – good, pleasing, joyful, beneficial, and right, enabling us to be loved and acceptable, tohorah (H2893) – purifying and cleansing us, towr (H8447) – to provide an opportunity to change our thinking and attitude.
This known, let’s be careful. The Strong’s Concordance is dated and jaundiced in that it was initially conceived to justify the King James Version. Further, by relying upon only one lexicon, we are without a means to filter out the religious agenda of a group of theologians. Unfortunately, most lexicons were written by the same publishing houses responsible for the most popular Bibles and so they were composed to justify their translations. They are very often wrong. So, it is only by referencing three or four Hebrew-English dictionaries, by examining every word comprised of the same letters prior to diacritical markings, and by considering each word’s root 269that any degree of accuracy is achieved in our study. There is a lot at stake here, so take your time and do your homework before you jump to conclusions.
Moving to the last word in the previous statement, mikshowl | to stumble was negated by ‘ayin. It means that, once our relationship with Yahowah is reconciled by His Towrah | Guidance, every obstacle is removed from our path home. There is no reason for us to stumble or fall because that which might hinder or ruin our relationship is gone. There is no inducement to be wrong, to be cast out, or to die. This would seem to indicate that no one is ever expelled from the Covenant.
Throughout this ode to the Towrah, we have witnessed Dowd’s desire to closely examine and carefully consider the Towrah. The Messiah explored and evaluated the Towrah, came to know and understand the Towrah, and showed that he agreed with the Towrah and accepted the Towrah. We find him acting upon the terms and conditions presented in the Towrah because he loves the Towrah. And throughout all of this, Dowd has never referred to the Towrah as a “set of laws.” We have not heard him say that he “obeys” the Towrah or even that he “keeps” the Towrah in the sense of being “obedient” to it. Not once. Nor should we.
Dowd, an imperfect individual, was perfected by the Towrah. He became right about God and was vindicated by Him. Therefore, so can we. And we put ourselves in this same position by observing the Towrah, by reading and reciting it, seeking to know and understand the Towrah, accepting the terms and conditions of the Covenant and replying to the Invitations as presented in the Towrah.
Yahowah gave us six gifts: life, freewill, and a conscience, His Towrah, Beryth, and Miqra’ey. What we do with the former with regard to the latter determines our fate.
270Affirming something I have long suspected, prior to Masorete malfeasance, there was no distinction between a Shin and Sin as there is today. The Shin provided the “sh” sound while the Samech produced the simple “s” sound. This is now the fifth refrain in this chorus, and we have seen three words beginning with an “s” and two with a “sh” according to today’s transliterations.
“I confidently expect (sabar – I look forward to and anticipate the certainty of (piel perfect)) Your impending liberation, freedom, and salvation (la yashuw’ah ‘atah – Your deliverance and victory, Your assistance and resulting prosperity), Yahowah (Yahowah – written as directed by His towrah – teaching), because (wa) I act upon and engage in (‘asah – I actively endeavor to work with, assume the responsibility of, actually celebrate, and profit from (qal perfect)) 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 119:166)
The reason that Dowd was so confident, the reason that he knew for certain that he would save and be redeemed, is because he accepted and acted upon the terms and conditions of Yahowah’s Covenant. This is essential information because Yahowah is trustworthy and reliable. What worked for Dowd will prevail for us.
In this light, it is interesting to note that sabar also means “to examine and to inspect.” It speaks of “using the perception of sight to be observant which, thereby, enables informed and rational decisions.”
Once again, familiarity results in love...
“My soul is observant, closely examining and carefully considering (shamar nepesh ‘any – my consciousness, my innate ability to examine, consider, and respond, is focused upon, exploring and evaluating (qal 271perfect)) Your enduring Testimony and restoring Witness (‘eduwth ‘atah – Your revelation) because (wa) I am totally enthralled with them (‘ahab hem me’od – I care deeply about them and will always love them, I have enormous respect for them and have innumerable reasons to be continually devoted to and desire them (qal imperfect)). (Mizmowr 119:167)
I examine, explore, and evaluate (shamar – I am focused upon diligently investigating, examining, and considering (qal perfect)) Your precepts, those instructions which You have entrusted to us for guidance so that we can respond appropriately to You (piquwdym ‘atah – Your directions which guide our choices, teaching us how to rationally reply to You), along with (wa – in addition to) Your enduring Testimony and restoring Witness (‘eduwth ‘atah).
Indeed (ky), all of my ways (kol derek ‘any – my every step along the path through life) are conspicuous and informative in their correspondence to You such that I am Your counterpart (neged – match Yours, they are straightforward and are designed to enable me to come before You in an open and public fashion in the anticipation of making this known).” (Mizmowr / Song / Psalm 119:168)
Yahowah chose this man above all others because He was more like God than any other, observant and thoughtful, a soul similarly enthralled with words. Dowd spent a lifetime examining, exploring, and evaluating them – just as we are doing. And in the process, the Son became ever more like his Father. His every word and deed were conspicuous and informative, with everything playing out in public view so that we might come to see, appreciate, and approach Yahowah through the eyes and mind, hand and mouth, of the Messiah and Shepherd, the Prophet and King, God’s counterpart, His Beloved – Dowd.
272I have been following Dowd’s example for 22 years, and while I will never consider myself Yahowah’s counterpart – I am delighted to introduce him to you. More than this, our relationship has led to many unique insights and profoundly important conclusions – all of which I have shared openly. In the process, I have come to appreciate Yahowah’s and Dowd’s enthusiasm for the Towrah, the Beryth and Miqra’ey. And I share their disdain for religion, politics, and conspiracy. Therefore, in these ways, our lives can be productively used to effectively communicate with God’s people – just as Dowd has done.
When we come to know and understand God’s Way, our path through life will more closely correspond with His. And that’s a very good thing because it means that we will receive the full benefit of everything He is offering: a personal relationship, eternal life, being perfected and adopted, empowered and enriched.
These lyrics were sung under the heading of the letter Shin | . Originally drawn to resemble teeth, the graphic depiction spoke of the importance of language and nourishment. So, let’s consider how these words sustain our souls.
“Those holding high office, both political and religious leaders (sar) pursue and persecute me as if I am unworthy (radaph), doing so without justification (chinam). And yet (wa min), my heart and mind (leb ‘any) are respectful, even awestruck and enthralled (pachad) by Your words (dabarym ‘atah). (Mizmowr 119:161)
I am pleased with (suws ‘any) Your promise (‘imrah ‘atah) more than (min) discovering (masa’) a great (rab) treasure (shalal). (Mizmowr 119:162)
I genuinely hate, shun, and I am totally hostile to deceptive beliefs (sheqer sane’ – I completely abhor, detest, loathe, and oppose misleading statements, lies, and 273vanity, all that is false, fraudulent, and unreliable (qal perfect)) which I choose to consistently denigrate and disparage (wa ta’ab).
I genuinely love (‘ahab) Your Towrah | Teaching and Guidance (Towrah). (Mizmowr 119:163)
As a promise each day (sheba’ ba ha yowm), I radiate Your light (halal ‘atah) upon (‘al) Your correct and vindicating (tsedeq ‘atah) means to achieve justice and resolve disputes (mishpat). (Mizmowr 119:164)
Magnificent is the means to reconciliation, abundant is the salvation, extensive is the peace and prosperity, great is the friendship and companionship, highly valued are the blessing and satisfaction, plentiful is the abounding contentment (shalowm rab) for those who love (la ‘ahab) Your Towrah | Teaching and Guidance (Towrah ‘atah). For them, there is no longer a reason to stumble or fall, there are no hindrances, offensive enticements, nor is there an inducement to be wrong, a means to stumble and fall, be injured and weakened, or to be overthrown and cease to exist (wa ‘ayin la hem mikshowl). (Mizmowr 119:165)
I confidently expect, anticipating the certainty of (sabar) Your assistance in liberating and delivering, providing Your salvation and prosperity (la yashuw’ah ‘atah), Yahowah (Yahowah), because (wa) I act upon and engage in, celebrate and profit from (‘asah) the terms and conditions of Your relationship agreement in recognition of what You are offering and expect in return (mitswah). (Mizmowr 119:166)
My soul is observant, closely examining and carefully considering (shamar nepesh ‘any) Your enduring Testimony and restoring Witness (‘eduwth ‘atah) because (wa) I am totally enthralled with them (‘ahab hem me’od). (Mizmowr 119:167)
274I examine, explore, and evaluate (shamar) Your precepts, those instructions which You have entrusted to us for guidance so that we can respond appropriately to You (piquwdym ‘atah), along with (wa) Your enduring Testimony and restoring Witness (‘eduwth ‘atah).
Indeed (ky), every step I take along the way (kol derek ‘any) is conspicuous and informative in its correspondence to You such that I am Your counterpart, coming before You in an open and public fashion in the anticipation of making this known (neged).” (Mizmowr / Song / Psalm 119:168)
It was almost 300 pages ago that we began our review of the longest and most important Mizmowr / Psalm. It has been an exceptionally revealing voyage of discovery. And I am thrilled that you have joined us as we have explored the Towrah with Dowd.
While I’m not qualified to carry Dowd’s sandals, I feel a special kinship with him, nonetheless. We think similarly and share many flaws and passions in common. I look forward to meeting him in person, even though I feel like I already know him.
Second only to the Towrah, itself, Dowd’s Song is the most brilliantly written, the most inspiring, and enlightening prose ever conceived. It endures as a celebration of the Towrah and everything God is offering.
Now for the final crescendo. It is brought to us by the Taw | , which represents Yahowah’s signature and exclamation point. And so, we should not be surprised that one of Hebrew’s many words for song is the subject of this next sentence…
275“My Song of rejoicing wants to approach and draw near (t-qarab rinah ‘any – my expression of joy and jubilant proclamation has chosen to exist in close proximity, advancing and moving forward (qal imperfect jussive third-person feminine)) before Your presence (la paneh ‘atah – regarding Your appearance), Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence), consistent with (ka – according to) Your Word (dabar ‘atah) because You want to provide me with understanding (byn ‘any – it is Your desire to help me comprehend by forming rational and informed connections, being discerning, discriminating, and perceptive, exercising good judgment after paying very close attention (hifil imperative second-person masculine singular)).” (Mizmowr / Song / Psalm 119:169)
While this rendition of the opening line in the Taw chorus is correct grammatically, there is another way to translate these same words which is even more endearing…
“She will choose to approach and draw near (t-qarab rinah ‘any – She wants to exist in close proximity, advancing and moving forward, consistently presenting Herself, always wanting to be present (qal imperfect jussive third-person feminine)), singing and rejoicing with me (rinah ‘any – expressing joy in my song and jubilant proclamation), before Your presence (la paneh ‘atah – regarding Your appearance), Yahowah (YaHoWaH), consistent with (ka) Your Word (dabar ‘atah) because You want to provide me with understanding (byn ‘any – it is Your desire to help me comprehend by forming rational and informed connections (hifil imperative second-person masculine singular)).” (Mizmowr / Song / Psalm 119:169)
In this case, “She” would be the Ruwach Qodesh | Set-Apart Spirit. Dowd would have recognized Her as his 276Spiritual Mother. And She is the One who released his nepesh | soul from She’owl and brought Her Son before his Father on Bikuwrym.
While it is likely true for every prophet, it was certain with Dowd. The Set-Apart Spirit came upon him when he was eight and remained up close and personal for the rest of his life, guiding and inspiring him. She also comforted and protected him, enlightening and empowering him while celebrating his relationship with Yah.
From this perspective, qarab is an especially revealing verb when ascribed to the Spirit in conjunction with the exemplar of the Covenant. I say this because we are asked on four occasions during the Miqra’ey to qarab | approach the feminine manifestation of God’s fiery light. Here, She can be seen in proximity to Dowd, singing along with him in Yahowah’s presence while enabling Dowd’s ability to understand.
One of the reasons I have entertained the alternative rendering is because the verb, qarab, was written in the qal imperfect jussive. Songs do not have freewill. And yet by contrast, the Set-Apart Spirit not only celebrates volition, She is genuine and persistent.
With byn | to understand, the hifil stem reveals that the subject, which is Yahowah, enables the object, who is Dowd, to participate in the action where the result is comprehension – a plethora of informed conclusions and inspired insights. This means that understanding is a participatory endeavor – something God provides to those who study His Word.
Affirming this reality, byn was also scribed in the imperative mood, revealing that it is Yahowah’s will for us to make the kind of connections we have discerned between “She” and the Ruwach Qodesh and between this reference in the Mizmowr and the Miqra’ey.
277No matter which version of this pronouncement was intended, we should recognize that comprehension is deduced with effort. The Spirit’s contribution to understanding was not presented until this Psalm’s 169th statement. Prior to this, Dowd has regaled us with scores of verses affirming his dedication to closely examining and carefully considering everything Yahowah revealed throughout the Towrah. Therefore, Yahowah contributes to the understanding of those who diligently study His Towrah.
This known, I’m eager to hear Dowd’s voice and hopefully that of our Spiritual Mother as they sing this and other Songs. I suspect Yah will be singing, too.
The second statement presented under the auspices of the Taw is similar to the previous one. In this case, tachinah | request, as a feminine noun, is likely the intended subject of the sentence. This explains why bow’ | bring was written in the third-person feminine singular. However, since these words also allow the possibility of the Ruwach Qodesh serving Her Son before the Father, I’ll present it both ways.
“My request wants to come (ta-bow’ tachinah ‘any – my plea for clemency and my appeal for attention is desirous of arriving so as to be included (qal imperfect jussive third-person feminine singular)) before Your presence (la paneh – to You face-to-face as You approach) in accordance with (ka) Your promise (‘imrah – Your avowed testimony) because You want to deliver and save me (natsal ‘any – it is Your will to rescue me (hifil imperative)).” (Mizmowr / Song / Psalm 119:170)
Once again, since requests do not have freewill and are even awkwardly rendered in the qal imperfect, much less the jussive, the sentence, while grammatically correct, is not at the level we have come to expect from Dowd. So, my preference would be to translate it as follows…
278“She wants to bring (ta-bow’ – it is Her will to arrive and include, carrying (qal imperfect jussive third-person feminine singular)) my request (tachinah ‘any – my plea for clemency and my appeal for attention) before Your presence (la paneh – to You face-to-face as You approach) in accordance with (ka) Your promise (‘imrah – Your avowed testimony) because You want to deliver and save me (natsal ‘any – it is Your will to rescue me (hifil imperative)).” (Mizmowr / Song / Psalm 119:170)
If the second rendition is what Dowd intended, we find the Set-Apart Spirit conveying his request to Yahowah. And if so, it is likely that She enhances the syntax, vocabulary, and terminology so that Dowd appears even more brilliant before his Father.
“My lips will pour out (t-naba’ saphah ‘any – my language and speech will profusely convey) Songs of adoration and thanksgiving (tahilah – declarations of acclaim with a positive and uplifting message) to You (‘al – unto You [from 11QPs]) because (ky) You consistently teach me (lamad ‘any – You have continually instructed, guided, and directed me, training me to teach what I have learned from (piel imperfect)) Your clearly communicated prescriptions of what we should do in life to live (choq – Your inscribed thoughts and engraved recommendations regarding receiving a share of the relationship).” (Mizmowr / Song / Psalm 119:171)
The man who was Yahowah’s best student became His most acclaimed teacher. For the past 3,000 years, his lyrics have conveyed his deep and abiding love for Yahowah, His Towrah, Beryth, and Miqra’ey.
As we have discovered, choq is from chaqaq and speaks of God’s “written recommendations, engraved thoughts, and inscribed prescriptions which allocate a portion of what He is offering by cutting us into the 279Covenant relationship.” The choq teach us how to live with Yah.
When going out on a limb, or Branch in this case, to make a point, it’s nice to find some validation. And we have it in the next statement. The verb, ‘anah | to answer, is once again scribed in the third-person feminine singular and subject to the jussive mood, but this time the subject of the sentence, lashown | tongue, is masculine. Therefore, the only grammatically correct rendering is as follows…
“It is Her desire to answer me and for my tongue to sing (t-‘anah lashown ‘any – it is Her will to reply, responding to my language (qal imperfect jussive third-person feminine singular)) of Your promise (‘imrah ‘atah – of Your word) because (ky) all of (kol – every one of) the terms and conditions of Your relationship agreement (mitswah ‘atah – Your authoritative directions and written instructions regarding what You are offering and expecting in return) are valid and vindicating, correct and confirming (tsedeq – truthful, just, fair, right, justifying, and acquitting).” (Mizmowr / Song / Psalm 119:172)
As we would expect, our Spiritual Mother is responsive to Her children. She is committed to answering our questions while also conveying our requests to our Father. And as a good Mother, She guides Her children, sharing what we need to know to be part of God’s Family.
The counsel of the Ruwach Qodesh | Set-Apart Spirit is trustworthy and true, vindicating because it is valid. Further, as Dowd is affirming, the Spirit’s testimony is wholly consistent with Yahowah’s Towrah.
Previously, we discovered that ‘anah is a word with a rich palette of meanings. These include: 1) to answer a call, 2) to respond to a summons, 3) to reply to an invitation, 4) to testify, speaking as a witness, 5) to ask questions, 6) to receive answers, 7) to talk truthfully, providing accurate 280information, 8) to make a declaration, and 9) to sing a song. They all seem to fit this tune.
And as we now know, ‘anah was scribed in the third-person feminine singular using the qal stem, imperfect conjugation, and the jussive mood. Therefore, it is the will and desire of the Ruwach Qodesh | Set-Apart Spirit to answer Dowd, responding to him such that his songs sing of Yahowah’s promise to him, especially as they pertain to what God is offering and expects in return.
Moreover, in these words, we see Father like Son. Both are calling the other tsedeq | right, consistent, and correct. Yahowah would vindicate Dowd and then acquit the Children of Yisra’el through him.
With this next statement, since even the yad | hand of God is a feminine noun, as the subject of the sentence, it can be translated…
“Your hand wants to exist (t-hayah yad ‘atah – it is Your hand’s desire to be there (qal imperfect jussive)) to help me (la ‘azar ‘any – as assistance and support to me (qal infinitive construct)) because (ky) I have chosen, tested, and desire (bachar – I have selected and I prefer, I have considered and examined (qal perfect)) Your precepts, those instructions which You have entrusted, encouraging careful examination (piquwdym ‘atah – Your directions and guidelines, Your teaching and responses).” (Mizmowr / Song / Psalm 119:173)
For all of the reasons we have discussed, I do not think that this is what Dowd intended to say. I would prefer to ascribe freewill to the Set-Apart Spirit and witness Her in this role supporting Her favored Son…
“It is Her desire for Your hand to be (t-hayah yad ‘atah – She would like Your hand to exist as a means (qal imperfect jussive)) of help to me (la ‘azar ‘any – of assistance and support to me (qal infinitive construct)) 281because (ky) I have chosen, tested, and desire (bachar – I have selected and I prefer, I have considered and examined (qal perfect)) Your precepts, those instructions which You have entrusted, encouraging careful examination (piquwdym ‘atah – Your directions and guidelines, Your teaching and responses).” (Mizmowr / Song / Psalm 119:173)
We can envision what Dowd is suggesting in Yahowah’s name: . The hand | of Yah | is reaching down and out to His Son | . The response which made this possible was Dowd’s preference for Yahowah’s precepts. He selected them, examined them, tested them, and proved them.
“I desire (ta’ab – I want, revealing an attachment to (qal perfect)) Your liberation and salvation (yashuw’ah ‘atah – Your deliverance and freedom), Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration).
Towrah | Teaching and Guidance (wa Towrah – Instructions and Directions [11QPs omits ‘atah – Your]) makes me happy and brings me pleasure (sha’sha’ym ‘any – is my delight because it is the thing I enjoy most).” (Mizmowr / Song / Psalm 119:174)
Can you imagine how wonderful a world it would be if everyone shared Dowd’s passion for Yahowah’s Towrah? He found God’s Teaching and Guidance pleasurable and delightful – the thing he enjoyed most.
As we approach this next statement, we find not one but two verbs presented in the third-person feminine singular. Both are also under the auspices of freewill as expressed in the jussive mood. The first is explainable because, while Dowd is a man, his nepesh | soul is feminine. Speaking of the will of His Mother, Dowd 282reveals Her most ardent desire, which was to retrieve Her Son’s soul from She’owl and bring him Home to his Father…
“It is Her will for my soul to be restored and live forever (t-hayah nepesh ‘any – my consciousness has chosen to be revived, nurtured, raised, preserved, and flourish (qal imperfect third-person feminine jussive)) because of Her desire to radiate Your light (wa halal ‘atah – it is Her will to shine clearly and brilliantly for You (piel imperfect jussive energic nun third-person feminine singular)) such that Your means to resolve disputes and achieve justice (wa mishpat ‘atah – Your basis for exercising good judgment and Your way of making informed and rational decisions) genuinely help me (‘azar ‘any – actually and consistently assist and support me (qal imperfect jussive third-person masculine singular)).” (Mizmowr / Song / Psalm 119:175)
The alternative would be to convey Dowd’s sentiments as follows…
“My soul wants to be restored and live forever (t-hayah nepesh ‘any – my consciousness has chosen to be revived, nurtured, raised, preserved, and flourish (qal imperfect third-person feminine jussive)) because of its desire to radiate Your light (wa halal ‘atah – it is its will to shine clearly and brilliantly for You (piel imperfect jussive energic nun third-person feminine singular)) such that Your means to resolve disputes and achieve justice (wa mishpat ‘atah – Your basis for exercising good judgment and Your way of making informed and rational decisions) genuinely help me (‘azar ‘any – actually and consistently assist and support me (qal imperfect jussive third-person masculine singular)).” (Mizmowr / Song / Psalm 119:175)
Personally, I love the interaction between Dowd and his Heavenly Father and Spiritual Mother. I like the way it 283reinforces the role both play in the lives of the Covenant’s children and reinforces the realization that Dowd was the author of the Mashal because they celebrate these relationships. Further, there is so much we can learn from these words when rendered this way, including coming to appreciate the realization that the Ruwach Qodesh plays the starring role throughout the Miqra’ey and is thus the catalyst behind the mishpat.
One of the most important insights we can deduce about God is that Yahowah has both Paternal and Maternal characteristics. The Ruwach Qodesh | Set-Apart Spirit represents God’s feminine side – conveying Yah’s Maternal qualities.
As the Choter | Sucker off of the original root and Stem off the main Branch, I am beholden to the Spirit. I was so unqualified for this mission, and it was so essential, Yahowah bolstered what little I had to offer with seven representations of the Spirit. You can read all about this in Yasha’yah 11 should you want verification. So, I am clearly biased in favor of the Ruwach Qodesh. And that is a marvelous admission.
This brings us to the last verse or the last refrain of this amazing song. In it, Dowd | David reminds us that he would have remained a lost sheep had he not sought God in the proper place…
“I would have wandered about (ta’ah – I could have been misled and gone astray (qal perfect)) like a lost sheep (ka ‘abad seh – in the manner of a lamb awaiting slaughter, its life wasted and nearly squandered, soon to be destroyed and ceasing to exist) but You sought out Your servant, choosing to hold Your coworker responsible (baqash ‘ebed ‘atah – You decided to look out for and be accountable to, desiring the company of Your associate while calling upon him to be responsive (piel imperative)), so therefore (ky – as a result) I have not overlooked, lost 284sight of the significance of, nor failed to respond properly to (lo’ shakach – I have not ignored, been unmindful of, ceased to care about, nor have I forgotten) Your enduring Testimony or restoring Witness (‘eduwth – Your everlasting and renewing message [from 11QPs]).” (Mizmowr / Song / Psalm 119:176)
True to form, the rabbis changed the last word, erasing ‘eduwth – enduring Testimony and restoring Witness, and then replaced it with mitswah, which they habitually render “commandment.”
Since the last time we saw ‘eduwth was nearly twenty statements ago, let’s reiterate the fact that it is derived from ‘ed, which means “witness and testimony” and speaks of “evidence.” ‘Ed is also indistinguishable from ‘ad, which means “eternal and everlasting.” And both words are a derivative of ‘uwd, “that which embraces and surrounds us to restore us by bearing witness to that which is continually affirming and true.”
On a planet polluted from stem to stern by religion, we have all wandered about like lost sheep, one breath away from squandering our mortal existence. This admission acknowledges that, while Dowd is now Yah’s favorite Son, he was once just like every other lost soul on earth.
There is therefore only one thing which separates the glory which is now Dowd’s and an ignominious mortal fate awaiting most of humankind, and that is Yahowah’s “‘eduwth – enduring Testimony and restoring Witness.” Dowd responded appropriately to it because, unlike those corrupted by religious alternatives, he never ignored it or ceased to care about it. Yah’s enduring testimony was not forgotten by Dowd, so Dowd was not forgotten by Yah. It really is that simple.
Dowd knew that Yahowah would look after and be responsible for his soul because that is what He had promised to do in His Word. Moreover, Dowd realized that 285Yahowah expected him to stand up and be responsible. An accountable individual is a rare and valuable commodity.
The concluding eight verses of this magnificent Mizmowr | Psalm were brought to us by the letter Taw | . Drawn originally as an upright pole and beam, it is fittingly symbolic of a doorway to a family home. But it also serves as Yahowah’s sign, His mark, and as His signature. Yet even more than this, Yahowah’s final word, His Towrah, begins with the letter Taw. And so does tahilah | song.
“My song of rejoicing wants to approach and draw near (t-qarab rinah ‘any) before Your presence and upon Your appearance (la paneh ‘atah), Yahowah (YaHoWaH), consistent with (ka) Your Word (dabar ‘atah) because You want to provide me with understanding by forming rational and informed connections, being discerning, discriminating, and perceptive, exercising good judgment after paying very close attention (byn ‘any). (Mizmowr 119:169)
She wants to bring (ta-bow’) my request (tachinah ‘any) before Your presence (la paneh) in accordance with (ka) Your promise (‘imrah) because You want to deliver and save me (natsal ‘any). (Mizmowr 119:170)
My lips will pour out (t-naba’ saphah ‘any) songs of adoration and thanksgiving (tahilah) to You (‘al) because (ky) You consistently teach me (lamad ‘any) Your clearly communicated prescriptions of what we should do in life to live (choq). (Mizmowr 119:171)
It is Her desire to answer me and for my tongue to sing (t-‘anah lashown ‘any) of Your promise (‘imrah ‘atah) because (ky) all of (kol) the terms and conditions of Your relationship agreement, including what You are expecting and offering in return (mitswah ‘atah), are valid and vindicating, correct and confirming (tsedeq). (Mizmowr 119:172)
286She wants Your hand to be (t-hayah yad ‘atah) of help to me (la ‘azar ‘any) because (ky) I have chosen, tested, and desire (bachar) Your precepts, those instructions which You have entrusted, encouraging careful examination (piquwdym ‘atah). (Mizmowr 119:173)
I have chosen (ta’ab) Your liberation and salvation (yashuw’ah ‘atah), Yahowah (Yahowah). Towrah | Teaching and Guidance (wa Towrah) makes me happy and brings me pleasure (sha’sha’ym ‘any). (Mizmowr 119:174)
It is Her will for my soul to be restored and live forever (t-hayah nepesh ‘any) because She wants to radiate Your light (wa halal ‘atah) such that Your means to resolve disputes and achieve justice (wa mishpat ‘atah) genuinely help me (‘azar ‘any). (Mizmowr 119:175)
I would have wandered about (ta’ah) like a lost sheep (ka ‘abad seh) but You sought out Your servant, choosing to hold Your coworker responsible (baqash ‘ebed ‘atah), so therefore (ky) I have not overlooked, lost sight of the significance of, or failed to respond properly to (lo’ shakach) Your enduring Testimony or restoring Witness (‘eduwth).” (Mizmowr / Song / Psalm 119:176)
I did not want to interrupt the lyrics of this magnificent Song of the Towrah with comparisons to the Babel of religion. However, now that Dowd’s song has been sung, let’s contrast some of what the prophet wrote to what has been convoluted to misrepresent His ode to Yahowah’s Teaching.
Recognizing how much has been lost over time, we are going to review these pronouncements under the auspices 287of the lost letter of Ancient Hebrew, the Ghah. During its brief tenure in the lexicon, it was depicted by way of a twisted rope . So, while most everything associated with the Ghah has been mostly lost to time, some evidence for it is early existence can be found in names such as Gomorrah and Gaza.
Words written with the Ghah typically convey darkness, storms, blindness, wickedness, and that which is crafty and twisted. As such the Ghah | serves as the perfect platform to introduce the religious corruptions of this Mizmowr | Psalm.
During this review, I’ll present what God actually inspired, revealing the words the prophet wrote for our edification. Then we’ll compare this analysis to the allegedly authorized King James Version, the supposedly literal New American Standard Bible, the especially popular, albeit paraphrased, New International Version, the ever-creative and always entertaining, New Living Translation, followed by the surprisingly inaccurate Jewish Publication Society Tanach.
I’d like to commence where Dowd began the Towrah’s Song with the 1st verse, Yahowah’s prophet wrote…
“Properly guided and happy (‘ashery – blessed by favorably advancing along the straightforward path, making progress by being led in the right direction; from ‘asher – shown how to receive the benefits of the relationship and to get the most out of life) is the Way (derek – is the journey and path) to becoming perfected, entirely right, and without limitation (tamym – to becoming totally innocent, sound and healthy, whole and complete, unimpaired and impeccable, honest and correct, in accord with the truth, demonstrating integrity while becoming upright, even righteous) for those who walk (ha halak – are those who travel, journeying through life by proceeding (qal participle – moving in a highly 288demonstrable and genuine manner)) in (ba) the Towrah (Towrah – the Teaching and Instruction, the Guidance and Direction) of Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration).” (Mizmowr / Song / Psalm 119:1)
Fooling their readers into believing that Yahowah’s Towrah | Teaching and Guidance was actually from “the LORD” and that it was comprised of “laws” rather than Instructions and Directions, those who knew better and did not seem to care published an errant and misleading message.
The allegedly authorized KJV promoted: “Blessed are the undefiled in the way, who walk in the law of the LORD.” The supposedly literal NASB offered: “How blessed are those whose way is blameless, Who walk in the law of the LORD.” The popular paraphrase known as the NIV suggested: “Blessed are they whose ways are blameless, who walk according to the law of the LORD.” The novel and oft-creative NLT offered this opinion: “Happy are people of integrity, who follow the law of the LORD.” Then in 1917, and without excuse, the JPS Tanach tried: “Happy are they that are upright in the way, Who walk in the law of the LORD.”
By errantly translating these words, they not only missed the fact that this passage explains the Covenant request which asks ‘Abraham to “walk to Me and become perfected (tamym),” but they also missed the connection between Yahowah’s seven Mow’ed Miqra’ey and the means God uses to perfect us. And without exception, all five “translations” misrepresented the most important title and name in the universe, replacing Towrah with “law” and Yahowah with “the LORD.” That is criminal and inexcusable, deliberately deceitful and damning.
289The following statements present a stark contrast between God’s way and the likes of those misrepresenting it. This exchange was presented under the auspices of the letter Wah:
Therefore (wa), I have chosen to constantly observe, consistently examining and carefully considering (shamar) Your Towrah | Teaching and Guidance (Towrah ‘atah), doing so continually and consistently (tamyd), always and forever (la ‘owlam) as the eternal witness to the restoring testimony (wa ‘ed). (Mizmowr 119:44)
So (wa), I have independently chosen to walk (halak) in its expansive ways and freedom (ba ha rachab), indeed because (ky) I have sought after, inquired about, discovered, and experienced (darash) Your precepts delineating the things we should examine, question, and then use to respond to You (piquwdym ‘atah). (Mizmowr 119:45)
In addition (wa), I want to continually speak the Word (dabar) by way of (ba) Your enduring Testimony and restoring Witness (‘edah ‘atah), conspicuously and publicly reporting it before and in opposition to (neged) kings and other political and religious leaders (melek). I will neither hesitate nor be found mistaken, frustrated or disappointed (wa lo’ bowsh). (Mizmowr 119:46)
Moreover (wa), I have independently found great pleasure by avoiding political and religious influences (sha’a’) through the instructive conditions of what You are offering and expecting in return (ba mitswah ‘atah) because they provide the benefits of the relationship (‘asher) I love (‘ahab). (Mizmowr 119:47)
So, I choose to rejoice and celebrate (gyl) in Your clearly communicated and written prescriptions of what we should do to be cut into this relationship with You (ba choq ‘atah).” (Mizmowr / Song / Psalm 119:48)
290Our Jewish friends missed most of this because the Jewish Publication Society Tanach published: “(44) So shall I observe Thy law continually For ever and ever; (45) And I will walk at ease, For I have sought Thy precepts; (46) I will also speak of Thy testimonies before kings, And will not be ashamed. (47) And I will delight myself in Thy commandments, Which I have loved. (48) I will lift up my hands also unto Thy commandments, which I have loved; And I will meditate in Thy statutes.”
To their credit, at least on this rare occasion, they translated shamar correctly. But then they embarrassed themselves by misrepresenting the Towrah. They also shortchanged their readers by rendering wa ‘ed as “an ever.” Being “at ease” is an impoverished translation of ba ha rachab | in its expansive ways and freedom. It’s rather obvious that the rabbis responsible for the JPS didn’t much like the idea of Jews being free. Sadly, both neged | before and against and melek | kings and other political and religious leaders were significantly under-represented in their rendering of the 46th verse. They squandered the lesson of sha’a’ in the hitpael stem, which should have been “I have independently found great pleasure by avoiding political and religious influences” in the 47th statement.
Then, reveling in incongruity, they juxtaposed the least volitional term with the verb most dependent upon it, misrepresenting mitswah as “commandments” inducing love. If that were true, armies would snuggle not fight. Then as if two wrongs make a right, mitswah was misrepresented a second time, presenting the moronic notion that “commandments” lead to “love.” In addition, they not only failed to acknowledge the volitional nature of the subsequent cohortative mood, but they were also unaware of the correction provided by the Dead Sea Scrolls and missed out on Dowd’s gyl | joyful celebration. Finally, they misrepresented choq as a “statute” rather than “a 291clearly communicated and written prescription for living which enables us to be cut into the relationship.” And lest I forget, the brain trust behind the JPS couldn’t even get the letter under which these were written right, replacing the vowel Wah with the nonexistent Hebrew consonant Vau.
Turning now to the 51st verse of Psalm 119: “The insolent and presumptuous, those who are self-willed, self-absorbed, and self-motivated (zed – the egotistical and overconfident, the self-important and puffed up, those who are audaciously disrespectful and thus brashly impudent, those who are impertinent, acting as if they and their pontifications are superior when both they and their promises are actually irrelevant), deride me by stripping me of what I represent (lyts ‘any – removing me from contention and banishing me to history through misinterpretation and a lack of respect) throughout the entirety of the eternal testimony and restoring witness (‘ad me’od – considering the abundance of evidence in the enormity of the revelation). I will not scheme against or twist, lean away from, or thrust aside (lo’ natah min – I will not bend, conspire against, or turn away from) Your Towrah | Teaching and Guidance (Towrah ‘atah – Your Instructions and Directions).” (Mizmowr / Song / Psalm 119:51)
But alas, Bible translators failed to communicate most of this when they published: KJV: “The proud have had me greatly in derision : yet have I not declined from thy law.” NASB: “The arrogant utterly deride me, Yet I do not turn aside from Your law.” NIV: “The arrogant mock me without restraint, but I do not turn from your law.” NLT: “The proud hold me in utter contempt, but I do not turn away from your law.” JPS: “The proud have had me greatly in derision; Yet have I not turned aside from Thy law.”
It isn’t that “deride, mock, or hold in contempt” are inaccurate renderings of lyts, but by themselves, they miss the point of Dowd being stripped of what he represents. 292Further, translating ‘ad me’od as “greatly,” “utterly,” or “without restraint” fails to capture the essence of Yahowah’s eternal testimony.
When the “scholars” responsible for these publications came to “twrh” in the text, they had two ethical choices: transliterate the title as “Towrah” or translate the Hebrew word into English as “teaching, instruction, direction, or guidance.” There is no justification for changing “twrh” to “law.” But by doing so, they beguiled millions into believing that, rather than teaching and guiding us, God wanted to command and control us.
Turning next to verse 60, we find: “I am coming quickly (chuwsh – I am ready, prepared, and eager to rapidly deploy (qal perfect)) and (wa) without hesitation, question, or reservation (lo’ mahah – without delay, and I am not the least bit reluctant because there are no unresolved or unanswered issues; from the interrogatory, mah (scribed in the rare hitpael stem, alerting us to the fact that Dowd is acting without any hesitation or reservation of any kind and is engaging on his own recognizance)) to observe, exploring and evaluating (la shamar – to closely examine and carefully consider (qal infinitive)), the instructive conditions of Your relationship agreement specifying what You have offered and expect in return (mitswah ‘atah – the authoritative directions which comprise the terms of what You have established; from my – to consider the who, what, why, where, when, and how of tsawah – appointing and constituting the message, and enjoining it by shouting out instructions regarding what He has commissioned).” (Mizmowr / Song / Psalm 119:60)
And yet, we find the KJV promoting: “I made haste, and delayed not to keep thy commandments.” NASB: “I hastened and did not delay to keep Your commandments.” NIV: “I will hasten and not delay to obey your commands.” NLT: “I will hurry, without lingering, to obey your 293commands.” JPS: “I made haste, and delayed not, To observe Thy commandments.”
It is a shame that these religious publications failed to investigate chuwsh. If they had, those relying on them would have known that Dowd “was prepared, ready, and eager to rapidly deploy.” Similarly, the insights associated with the negation of mahah were squandered, leaving readers unaware of Dowd’s confidence and conviction. He was ready to move without hesitation, question, or reservation.
It is an oddity that mitswah is translated as “commandments” when it is a compound of my and tsawah – meaning that it is based upon the idea of questioning the instructions God has presented. So, while one does not question a command without serious consequences, it is natural to ponder the implications of the directions we have been given.
Moreover, there is no excuse for changing shamar | observe to “keep,” much less “obey.” One mistake reinforces the other – leaving the reader to perceive God as a Dictator rather than a Father and us as subjects instead of children.
In the 63rd verse, Dowd proclaimed: “I am a partner and friend, living in close association (chaber ‘any – I have joined and united, indeed becoming family, knit together, and allied), with everyone who, as a result of the relationship (la kol ‘asher – who is blessed along the proper path), genuinely reveres and actually respects You (yare’ ‘atah – who thinks You are awesome (qal perfect)) and of those who approach by closely examining and carefully considering (wa la shamar – those who observe, investigate, scrutinize, explore, and evaluate, keeping their eyes focused upon (qal participle)) Your precepts, the procedures which You have entrusted to us, encouraging us to pay close attention to 294these directions so that we respond appropriately to You (piquwdym ‘atah – Your recommendations and requirements which guide our choices, actions, and decisions, teaching us how to reply to You).” (Mizmowr / Song / Psalm 119:63)
Inverting this message, Bible translators would have us fear their god. KJV: “I am a companion of all them that fear thee, and of them that keep thy precepts.” NASB: “I am a companion of all those who fear You, And of those who keep Your precepts.” NIV: “I am a friend to all who fear you, to all who follow your precepts.” NLT: “Anyone who fears you is my friend – anyone who obeys your commandments.” JPS: “I am a companion of all them that fear Thee, And of them that observe Thy precepts.”
Chaber was universally shortchanged. ‘Asher was ignored. And the intent of yare’ was inverted – turning the religious god into a frightening creature. Then shamar was butchered by changing “closely examine and carefully consider” into “keep,” “follow,” and “obey.” The fact that the JPS rendered shamar correctly in this instance reveals that they were deliberately misleading their readers the rest of the time. All the while, the authors of the NLT do not seem to know the difference between mitswah and piquwdym.
Jumping three verses ahead, we find the religious up to the same tricks. They missed Dowd’s entire point in the 66th verse: “The positive benefits of (tuwb – the good and favorable attributes, the constructive and affirming approach, and the satisfaction and enrichment associated with) good judgment, discretion, and discernment (ta’am – the process of informed and rational thinking leading to logical decision-making) augmented by (wa) empirical knowledge (da’ath – being aware of the information and evidence which leads to being perceptive when it is properly considered and evaluated) provide instruction which enables me to teach (lamad ‘any – 295enable You to fulfill Your will by teaching and training me so that I learn by accurately processing what I am taught (piel imperative)).
This is because (ky – surely, truly, and emphatically) I trust and rely (‘aman – I become trustworthy and verifiable, steadfast and enduring (hifil perfect)) in (ba) the instructive conditions of Your relationship agreement specifying what You have offered and expect in return (mitswah ‘atah – the authoritative directions which comprise the terms of what You have established; from my – to consider the who, what, why, where, when, and how of tsawah – appointing and constituting the message, and enjoining it by shouting out instructions regarding what You have commissioned).” (Mizmowr / Song / Psalm 119:66)
In the KJV, the minions of an English king would have you believe: “Teach me good judgment and knowledge: for I have believed thy commandments.” NASB: “Teach me good discernment and knowledge, for I believe in Your commandments.” NIV: “Teach me knowledge and good judgment, for I believe in your commands.” NLT: “I believe in your commands; now teach me good judgment and knowledge.” JPS: “Teach me good discernment and knowledge; For I have believed in Thy commandments.”
This chorus was brought to us under the auspices of the Theth, so it could not commence with lamed | teach. The first word is tuwb which speaks of positive benefits and favorable attributes. To their credit, each rendering of ta’am and da’ath were accurate, albeit truncated. To their shame, ta’am | good judgment and da’ath | empirical knowledge were directed at lamad | teaching, not “commands,” where this approach would be contrary to the intent. ‘Aman means “to trust and rely” and not to “believe.” Those who know have no use for faith.
296It is hard to imagine how the religious could have corrupted this testimony any further, even if that had been their intent. In the 71st verse of the 119th Psalm, Dowd said on behalf of Yahowah:
“It is good and beneficial for me (towb la ‘any – it is pleasing to me and wonderful for me, a beautiful thing) that indeed (ky) You responded to me, providing Your testimony for me (‘anah ‘any – You answered me, providing me with a thoughtful and truthful witness, communicating the information required to answer questions and engage in this relationship (pual perfect) [corrected by 11QPs]) so that (la ma’an – for the express reason) I would consistently learn (lamad – I would be instructed to teach (qal imperfect)) Your clearly communicated prescriptions for living (choq ‘atah – Your inscribed thoughts regarding a share of all that is Yours).” (Mizmowr / Song / Psalm 119:71)
And yet, Bible publishers elected to promote: KJV (the allegedly authorized): “It is good for me that I have been afflicted ; that I might learn thy statutes.” NASB (the supposedly literal): “It is good for me that I was afflicted, that I may learn Your statutes.” NIV (the popular paraphrase): “It was good for me to be afflicted so that I might learn your decrees.” NLT (the eternally creative): “The suffering you sent was good for me, for it taught me to pay attention to your principles.” JPS (in whose language this was written): “It is good for me that I have been afflicted, In order that I might learn Thy statutes.”
Throughout the millennia, clerics and kings have enriched and empowered themselves by convincing those they were impoverishing that suffering was Godly. So even though this Psalm has consistently expressed the great joy associated with Yah’s teaching, the religious establishment couldn’t help themselves, and collectively every English Bible ignored the primary connotations of ‘anah to 297advance the notion that God wants to “afflict” us so that we “suffer.”
Turning the page to the 91st verse, we are reminded that those who read English Bible translations have very little hope of knowing what Yahowah actually inspired His prophets to write. Christian publishers ignored this:
“As a result of Your decision and Your means to achieve justice and resolve disputes (la mishpat ‘atah – because of Your basis for exercising good judgment and making fair, moral, rational, and sound decisions; from my – to consider the implications of shaphat – making informed and rational decisions), they stand and are sustained (‘amad – they [God’s word and His truth] are confirmed and established, remaining present, they endure and persist (qal perfect)) today (ha yowm – this day) because (ky – as a point of emphasis, they are surely) this all works on Your behalf (ha kol ‘ebed ‘atah – all things serve You).” (Mizmowr / Song / Psalm 119:91)
Mishpat, which is both the means to resolve disputes and to exercise good judgment, is another word which seems to befuddle the religious. Therefore, KJV wrote this: “They continue this day according to thine ordinances: for all are thy servants.” NASB: “They stand this day according to Your ordinances, for all things are Your servants.” NIV: “Your laws endure to this day, for all things serve you.” NLT: “Your laws remain true today, for everything serves your plans.” JPS: “They stand this day according to Thine ordinances; For all things are Thy servants.”
Reading these and comparing them to their own renderings in the first verse of the Psalm, it is apparent that they want you to believe that mishpat and towrah are the same word and that both mean “law.” And yet, throughout this Mizmowr, towrah has been routinely associated with “lamed – teaching” which leads to “byn – understanding.” 298Further, mishpat has been presented in harmony with “tsedeq – vindication as a result of being right.” And as for “all things serve you,” methinks somebody needs a heavy dose of mishpat so that they might be tsedeq.
In the 118th passage of Psalm 119, Dowd was inspired to say something relevant, even accurate.
“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 wandering 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)
These insights impugning religion were transformed into babel, mixing truth with lies to confound the unwary. KJV: “Thou hast trodden down all them that err from thy statutes: for their deceit is falsehood.” NASB: “You have rejected all those who wander from Your statutes, For their deceitfulness is useless.” NIV: “You reject all who stray from your decrees, for their deceitfulness is in vain.” NLT: “But you have rejected all who stray from your principles. They are only fooling themselves.” JPS: “Thou hast made light of all them that err from Thy statutes; For their deceit is vain.”
Too bad the religious scholars who penned these translations on behalf of religious institutions didn’t see 299themselves and what they were doing reflected in these words.
In the 120th verse, Dowd expressed his reaction to Yahowah in terms we can all appreciate.
“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) 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)
Contradicting everything Dowd has revealed thus far, they published the antithesis of what Yahowah wants: KJV: “My flesh trembleth for fear of thee; and I am afraid of thy judgments.” NASB: “My flesh trembles for fear of You, And I am afraid of Your judgments.” NIV: “My flesh trembles in fear of you; I stand in awe of your laws.” NLT: “I tremble in fear of you; I fear your judgments.” JPS: “My flesh shuddereth for fear of Thee; And I am afraid of Thy judgments.”
This is yet another case of parroting, of monkey see, monkey do. No one was thinking. Realizing that fear was the easiest means to control and fleece the masses, they had no interest in earning anyone’s respect.
This, which was scribed in the 151st verse, is profound…
“You are approachable and desirous of close, personal, and intimate relationships (qarowb ‘atah – 300You 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).
And 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)
And while “the LORD,” who Yahowah reveals is “ha Satan,” is worshiped as God in every religion, his commandments are the antithesis of Yahowah’s instructions. So why did these religious publishers replace Yahowah’s name with the Adversary’s title, and then write in the KJV: “Thou art near, O LORD; and all thy commandments are truth?” NASB: “You are near, O LORD, And all Your commandments are truth.” NIV: “Yet you are near, O LORD, and all your commands are true.” NLT: “But you are near, O LORD, and all your commands are true.” JPS: “Thou art nigh, O LORD; And all Thy commandments are truth.”
Considering how consistently wrong these are, is it any wonder Yahowah condemns all religious institutions? Here, every translation replaced the most important name in the universe with the most despicable title. They misrepresented the intent of qarowb and missed the fact that the “mitswah – terms and conditions of the relationship agreement” enable us to approach Yahowah. Further, since His mitswah are eternally trustworthy and true, they should not have been repudiated in the Talmud or New Testament.
301Turning to the 166th verse of the 119th Mizmowr, let’s compare what Yahowah inspired Dowd to write with how that was changed to sell English Bibles. In Hebrew, the lyrics read…
“I confidently expect (sabar – I look forward to and anticipate the certainty of (piel perfect)) Your impending liberation, freedom, and salvation (la yashuw’ah ‘atah – Your deliverance and victory, Your assistance and resulting prosperity), Yahowah (Yahowah – written as directed by His towrah – teaching), because (wa) I act upon and engage in (‘asah – I actively endeavor to work with, assume the responsibility of, actually celebrate, and profit from (qal perfect)) 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 119:166)
But that is not what we find in these English Bibles: KJV: “LORD, I have hoped for thy salvation, and done thy commandments.” NASB: “I hope for Your salvation, O LORD, and do Your commandments.” NIV: “I wait for your salvation, O LORD, and I follow your commands.” NLT: “I long for your salvation, LORD, so I have obeyed your commands.” JPS: “I have hoped for Thy salvation, O LORD, And have done Thy commandments.”
Those who do not recognize and use Yahowah’s name do not know God. And those who call upon the Lord are in a heap of trouble.
Hope is to faith as expect is to trust. It is only as valuable as its object – which in the case of religion renders hope useless. Further, salvation is the tertiary connotation of yashuw’ah, with the preferred meaning conveyed as “liberation, deliverance, and freedom.” In other words, to be saved, we must be freed from the influence of religion. 302And to be Towrah-observant is to be liberated as opposed to controlled by human institutions.
‘Asah is more accurately translated as “act upon and engage in” than “do,” but it cannot be accurately rendered as “follow” or “obey.”
Here is one more, this time from the 170th statement. The Mizmowr | Psalm actually reads:
“She wants to bring (ta-bow’ – it is Her will to arrive and include, carrying (qal imperfect jussive third-person feminine singular)) my request (tachinah ‘any – my plea for clemency and my appeal for attention) before Your presence (la paneh – to You face-to-face as You approach) in accordance with (ka) Your promise (‘imrah – Your avowed testimony) because You want to deliver me to save through me (natsal ‘any – it is Your will to rescue me (hifil imperative)).” (Mizmowr / Song / Psalm 119:170)
And yet, almost universally, the ambassadors of Babel proclaimed: KJV: “Let my supplication come before thee: deliver me according to thy word.” NASB: “Let my supplication come before You; Deliver me according to Your word.” NIV: “May my supplication come before you; deliver me according to your promise.” NLT: “Listen to my prayer; rescue me as you promised.” JPS: “Let my supplication come before Thee; Deliver me according to Thy word.”
While it isn’t necessarily wrong to apply the third-person feminine to tachinah, in that it is a feminine noun, when doing so, we must ask why Dowd would have afforded an inanimate object freewill. Further, since almost every statement within the concluding Taw chorus addresses the role of the Set-Apart Spirit in our lives – what is gained by denying Her? Moreover, since Hebrew has a word for “word,” dabar, why translate ‘imrah as if dabar 303had been used? Is every religious institution opposed to the promises God made to His Son?
