472Babel
Chywah ~ Beast
…Leaving Babylon
8
Chata’ | Lost
Going the Wrong Way…
A word’s-eye view of human civilization, from Babylon to Persia, from Greece to Rome, and from their Churches to the Beast during the Time of Trouble has been foretold. And while there will be many more notes to this sad song, for humanity to fulfill our purpose, and reach our potential, there will be a stirring crescendo.
Such is the story of Dany’el 9. Yahowah would ask His most beloved and brilliant lyricist to present the circumstances surrounding his quiet arrival and stirring return. It is the most amazing story in all of human history. And although it was boldly proclaimed by Dowd and faithfully recorded in Daniel 9, the same text has been misappropriated to justify rise to the world’s most popular religion – one that is based entirely on plundering Dowd and Yisra’el of what is rightfully theirs.
The implications of this prophecy are far-reaching, and they resonate throughout the topics we have pursued in our approach to Yahowah along the path He has provided. But more than this, the testimony found in Dany’el 9 destroys Judaism, Christianity, and Islam while identifying the beating heart of the Messiah.
The notion of there being a Christ vanishes without Daniel 9 predicting his arrival. There is no other prophecy which speaks of someone using ha Mashyach | the Messiah title arriving to redeem his people. Therefore, should the prophecy delivered by Gabry’el | God’s Most Capable and 473Courageous Man speak of another, then there is no justification for the anti-Semitic religion known as Christianity, for Christians, or the Roman Catholic Church. There can be no Jesus, making the Christian New Testament a fairytale – or from the Jewish perspective – a nightmare.
That is just the beginning because without Jesus Christ and Christianity, there is no Rabbi Akiba or Rabbinic Judaism to counter the demonization of Jews emanating from the emerging conspiracy. And when Gabry’el is properly identified, Islam is without its Quran which Muhammad attributed to him.
With so much at stake, the souls of God’s people and the renunciation of the religions bent on replacing them, all hanging in the balance, we are going to translate and then contemplate this misunderstood prophecy which has been misconstrued to create the world’s most popular religions.
There is no denying that up to this point, the Book of Daniel has been a troubling tome. There have been flashes of brilliance in what is otherwise a dark and twisted tale. It clearly suffers from the Babylonian Effect, in which babel | truth and lies are intermixed and commingled to confound and confuse. And to some degree, it continues. For example, the 9th chapter opens with several errors in fact. It claims to have been revealed in “the first year of Darius, the son of Xerxes, a descendant of Maday who ruled over the Chaldeans.” Unfortunately for Dany’el’s | Daniel’s credibility, Darius I was not king of Babylon but, instead, the fourth king of Persia. He did not kill Belshazzar, the last king of Babylon, to usurp his throne as Daniel had alleged in the 6th chapter. He was the son of Hystaspes, the satrap of Bactria, and not a Mede. It was Cyrus, the first king of Persia, who was from Maday. Xerxes was Darius’ son not his father. Further, these undeniable errors in fact are not an anomaly because they permeate the book and are found in every chapter.
474According to Moseh in Dabarym 18, a single mistake in a prophetic offering disqualifies the author, and Daniel made four in the opening stanza of his first sentence of the 9th chapter. Therefore, the Towrah observant must disavow Daniel as a prophet. Fortunately, he was visited by prophets with proven credentials, and we do not have to reject him as a witness to what they revealed.
What is surprising to many, Daniel is the only book in the Tanakh in which the person whose name appears on the cover isn’t the one delivering the prophecies contained within it. In his case, he was visited by three men, the first of whom was Gabry’el | the Competent, Courageous, and Combative Man of God – better known as Dowd | David. The second person was unnamed, but all indications are that he was ‘ElYah, commonly known as Elijah. The third individual to have met with Daniel was called Myka’el | the One Who is Truthful and Right About God. Like the first two, he didn’t much like Beltasha’tsar | May the Lord Bel Protect the King, which was how Dany’el referred to himself. But unlike Dowd and ‘ElYah, both of whom were prophets, Myka’el, who is Yada, served as a messenger while fulfilling his role heralding his King.
The prophecies Gabry’el / Dowd and ‘ElYah revealed have been proven correct, and they are, therefore, worthy of our consideration. And fortunately, the second half of Daniel 9, which is where the aforementioned prophecy regarding the arrival of ha Mashyach appears, was conveyed by Dowd – the prophet, king, Messiah, and Son of God.
Recognizing that Yahuwdym were in Babylon because they had stopped listening to Yahowah, God would, nonetheless, come up with a way to speak to them. He did so by dispatching two of his best to orchestrate a concerto of harmonious prophecies. Among the most melodious of them is found in the lyrics we are about to review. Through these refrains, Dowd would explain over 475the last forty Yowbel resolve the guilt of his people and reconcile their relationship with his Father.
Unfortunately, Yahuwdym would remain blind and deaf, woefully unaware of what Father and Son have done for them. We will not make that same mistake.
Yisra’el’s collective ignorance remains unconscionable. Through His prophets, Yahowah announced who, what, why, when, and where, even how, He and His Son would do as He had promised. Quietly and then loudly, unpretentiously and then gloriously, He would arrange for His Son to arrive and return to Yaruwshalaim on Mount Mowryah on behalf of Yahuwdym – not once but twice. This message resonates throughout His Towrah, Naby’, wa Mizmowr. One would have to be deliberately ignorant, or just willfully recalcitrant, to miss the majesty of what has been accomplished. This is one of many reasons God despises the rabbis and Judaism (Christianity, Islam, and Progressives, too, but that is another matter) for concealing and corrupting the truth.
As we are aware, God offered His people the opportunity to calculate the exact day the process of fulfilling Chag Matsah would begin, revealing that 40 Yowbel after the Covenant was confirmed with ‘Abraham, He would provide the Passover Lamb. He even identified the ‘Ayil.
The means to restore the fractured Covenant relationship was ingenious and compassionate. At Dowd’s request, and with Yahowah’s consent, God’s most Beloved redeemed his people during Chag Matsah in the Yowbel year of 4000 Yah. After his nondescript and bludgeoned body fulfilled the sacrifice as the Pesach ‘Ayil, the Ruwach Qodesh escorted Dowd’s nepesh to She’owl, burdened with Yisra’el’s guilt, which he would deposit there. During Matsah, he would magnanimously endure the penalty of separation which would otherwise have befallen his 476people. Then released from She’owl, Dowd would become as was foretold – the Firstborn of Bikuwrym – demonstrating the power of the Beryth.
As a result of what Father and Son have done, the Covenant’s children are immortal and perfected, redeemed from the corruption of religious and political institutions. We are now prepared to enter our Father’s home as His children. Even better, through the fulfillment of these Mow’ed, we are emancipated and enlightened, enriched and empowered during Shabuw’ah – uniquely capable of doing as God intended.
By serving as the Pesach Lamb, the physical body Dowd’s soul had occupied was used to open the Door to God’s Home, making us immortal. With his soul on its way to She’owl, the place of separation on Matsah, the pervasive fungus of religion would be expunged, making us appear perfect in God’s eyes. Then on Bikuwrym, Dowd’s soul and Yah’s Spirit were reunited, providing a tangible demonstration of our potential for transformation from mere mortals to light in God’s Covenant family.
Gabry’el, whom we now know is God’s Son, our Messiah and King, Dowd | David, told Dany’el | Daniel when Yahowah would deploy his nepesh | consciousness to fulfill the first four Miqra’ey. He also revealed when Father and Son would return to enable the promises associated with the final two Mow’edym. This prophecy provides us with a comprehensive perspective relative to Yahowah’s timing. And that is why it is presented in this portrayal of future history. While mankind is engaged in its worst behavior, God planned to do something wonderful to save us from ourselves.
As a captive in the heart of the Beast, in the most corrupt place on earth, in the birthplace of institutionalized religion and its amalgamation into governance, in the very nation Yahowah asked ‘Abraham to leave before he could 477participate in the Covenant, in Babel | Babylon, Yahowah revealed a prediction which unlocks the mystery of time. It pinpoints the very date that Dowd, as the Messiah and Son of God, would arrive in Yaruwshalaim to honor the Towrah’s promise. And it also foretells Yahowah’s return with Dowd to reconcile His relationship with His estranged family.
Unfortunately, we begin with a sour note. As I have mentioned, Darius I was the fourth king of Persia seventeen years after Belshazzar’s death. He was the son of Hystaspes, the satrap of Bactria, and became the spear bearer of Cyrus’ son Cambyses II. Xerxes was actually Darius I’s son, not his father. Further, while Xerxes would rule Persia from 485 to 465 BCE, and had a son named Darius, he was murdered by Artabanus so that Xerxes’ third son, Arses, could claim the throne, ruling as Artaxerxes beginning in 464 BCE.
In addition, Cyrus was a descendant of Maday, as was the interloping Magi, Gaumata, but not Darius. But more on this in a moment. Here is the opening which caused us to rethink why this book was written as it was…
“In the first year of (ba shanah ‘echad la) Darius (Daryawesh – a Babylonian name implying that he was good), the son of (ben) Xerxes (‘Achashwerowsh – proclaiming that he was a hero among rulers), a descendant of (min zera’ – from the seed of) Maday (Maday – a foreign name meaning Middle Land, encouraging us to mah – question whether it was day – sufficient in Hebrew), who (‘asher) reigned as king over (malak ‘al malkuwth) the Chaldeans (Kasdym – those who break the earth; a synonym for Babel | Babylon), (Dany’el 9:1) in the first year of his reign (ba shanah ‘echad la malak huw’), I (‘any), Dany’el (Dany’el – God Judges and Vindicates), by being perceptive and discriminating, came to understand (byn – through careful observation, separating fact from fiction, came to realize and 478comprehend by making reasonable connections) in (ba) the written scrolls (ha sepher – the inscribed books) that the number of years (misphar ha shanah – the written accounting of the times of renewal) which will transpire (‘asher hayah) in the Word (dabar) of Yahowah (Yahowah) to (‘el) the Prophet (naby’) Yirma’yah (Yirma’yah – Yah Uplifts) for the destruction (la charbah – for the depopulation) of Yaruwshalaim (Yaruwshalaim – the Source of Guidance regarding Reconciliation) to be fulfilled and completed (la male’ – to be finished and satisfied) was seventy years (shibi’ym shanah – was based upon the promise of seven).” (Dany’el / My God Judges / Daniel 9:2)
Initially, I wanted to run from this, but we cannot. Darius was never king of Babylon. His is a Persian name because Darius I (the Great) ruled over Persia eight years and two kings following Cyrus the Great, who was actually the grandson of a Median king. Cyrus ruled from 550 to 530 BCE, conquering Babylon in 539 BCE.
On The Cyrus Cylinder, the king claims to have taken Babylon’s king, Nabonidus, Belshazzar’s father, prisoner. And that means that Belshazzar was still ruling over Babylon as his father’s co-regent upon Cyrus’ arrival. Therefore, Cyrus the Great is responsible for ending the reign of Belshazzar.
Cambyses II, Cyrus’ son, would follow in his father’s footsteps and rule from 530 to 522 BCE. While some say it was an accident and others an assassination, Cambyses died en route to Persia to suppress a rebellion attributed to his brother, Bardiya, but actually led by a Median Magi named Gaumata.
It didn’t last. Seven Persian noblemen, including Darius, murdered the Magi. And for reasons I shared previously, Darius won the ensuing contest and became king of Persia in 522 BCE.
479Xerxes I was Darius’ son, not his father. He was king from 485 to 465 BCE. He was particularly ruthless in his suppression of revolts in Egypt and Babylon before torching Athens.
Artaxerxes I followed after having his elder brother, another Darius, killed. He ruled from 464 to 424 BCE – facts that were apparent to Yahowah’s prophets and instrumental to what follows.
Also interesting, when we realize that Darius’ father wasn’t a king, and by referring to Xerxes as ‘Achashweowsh, the Book of Esther is brought into question, and with it, the basis of Purim.
Darius, Xerxes, and Cyrus are infamous. And so, it is obvious that reversing their relationship to one another was deliberate, God’s way of telling us that we would have to reverse the order of Dany’el to understand it. Chapters 7, 8, and most of 9 are predictive of the rise of Judaism and Christianity, exemplified by the religiosity of Daniel throughout chapters 1 through 6.
Now as we enter the 9th chapter, with the exception of the historical reversal, Dany’el is conveying the rest of this message as I would, not as a prophet, but as one who studies them. And this realization that Daniel was a witness and not a prophet is the key to unraveling the Babylonian Effect – the consequence of confusing commingling fiction and fact.
As a participant in the events occurring within the environment in which he was enmeshed, he was stained by the stigma of his captors. He was babel | confused and confounded most of the time. However, as is the case with his reporting on Jeremiah, when it came to the prophets, Dany’el became a credible witness. He accurately communicated what they had written. And he was adept at determining what was relevant to his people at this place and time – correctly interpreting the prophet’s intent. 480Based upon what he read and heard, he adroitly positioned his people, showing them the reason God would act while revealing where they fit within His unfolding plan.
Therefore, with Daniel, we do not have to apply the test Moseh provided to determine whether or not a prophet was inspired to speak for Yahowah because Dany’el was not acting in the role of a naby’ | prophet. He was a character lost in his own story turned witness who was visited by prophets, notably Dowd and ‘ElYah – and their credentials are of the highest order.
Witnesses, unlike prophets, are not perfect. Their insights can only be as good as their interpretation and application of what actual prophets have revealed. For example, had Daniel discovered what we have learned, he would have appreciated the common denominator which unlocks the mystery of time: – shaba’ | the promise of seven. There would be three 40-Yowbel epochs between ‘Adam’s expulsion from ‘Eden in year 0 Yah (3968 BCE) and our return to the Garden in year 6000 Yah (2033 CE), followed by a 1,000-year celebration of Sukah. The intervening dates in years 2000 and 4000 Yah, 1968 BCE and 33 CE, would be distinguished by the confirmation of the Covenant with ‘Abraham and Yahowah’s commitment to delivering its prescribed benefits.
It is not as if any of this is hidden. The reason Yahuwdym | Jews were confined in Babylon was painstakingly portrayed in the 25th chapter of Yirma’yah | Jeremiah – which was written well in advance of their arrival. And therein, Yahowah plainly states how long they would remain…
“The Word (ha dabar) which, for the benefit of the relationship (‘asher), came to be present with (hayah ‘al) Yirma’yah | Yahowah Uplifts Me | Jeremiah (Yirma’yah) concerning all of the people (‘al kol ‘am) of Yahuwdah | Beloved of Yah | Judah (Yahuwdah)...during 481the first year (ha shanah ha re’shown) of Nabuwkadne’tstsar | Nebo Protects the Crown | Nebuchadnezzar (la Nabuwkadne’tstsar), king (melek) of Babel | Confounding Integration | Babylon (Babel). (Yirma’yah 25:1)
Beneficially, to show the way to get the most out of life (‘asher), Yirma’yah (Yirma’yah), the prophet (ha naby’), spoke to (dabar) the entire family (‘al kol ‘am) of Yahuwdah (Yahuwdah) and to all of the inhabitants (wa ‘el kol yashab) of Yaruwshalaim | Source of Guidance on Reconciliation | Jerusalem (Yaruwshalaim), saying (la ‘amar), (Yirma’yah 25:2)
‘From the thirteenth year (min shalowsh ‘esreh shanah) of Yo’shyah | Yahowah Heals (Yo’shyah), son of ‘Amown | Supportive (ben ‘Amown), king of Yahuwdah (melek Yahuwdah), and to this day (wa ‘ad ha yowm ha zeh), for twenty-three years (shalowsh wa ‘esrym shanah), the Word (dabar) of Yahowah (Yahowah) has been with me (hayah la ‘any). I have spoken (wa dabar) to you (‘el ‘atem) early on, repetitively, and persistently conveying the word (shakam wa dabar), but you have not listened (wa lo’ shama’). (Yirma’yah 25:3)
Yahowah (Yahowah) has sent to you (wa shalach ‘el ‘atem) all of His associates and coworkers, the prophets (‘el ‘atem ‘eth kol ‘ebed huw’ ha naby’), sending them from the beginning (shakam wa shalach).
And yet, you have not listened (wa lo’ shama’) nor have you so much as extended your ear to hear (wa lo’ natah ‘eth ‘ozen ‘atem la shama’) (Yirma’yah 25:4) them saying (la ‘amar), “Of your own initiative, please return now (shuwb na’), each individual (‘iysh) from going the wrong way (min derek huw’ ha ra’) and from your immoral and improper practices (wa min roa’ ‘atem). Then you can choose to live and remain (wa yashab) upon this ground (‘al ha ‘adamah) which, to enjoy the 482benefits of the relationship (‘asher), Yahowah (Yahowah) has given to you (nathan la ‘atem) and to your fathers (wa la ‘aby ‘atem) of old (la min ‘owlam) as a restoring witness forevermore (wa ‘ad ‘owlam). (Yirma’yah 25:5)
Therefore (wa), you should not continually chase after (‘al halak ‘achar) other gods (‘elohym ‘acher), serving them (la ‘abad hem), neither bowing down and worshiping them nor speaking for them (la chawah la hem). Do not habitually provoke and grieve Me (wa lo’ ka’as ‘eth ‘any) with the product (ba ma’aseh) of your hands (yad ‘atem). Then I will not distress you nor trouble you (wa lo’ ra’a’ la ‘atem). (Yirma’yah 25:6)
However, you have not listened to Me (wa lo’ shama’ ‘el ‘any),” declares (na’um) Yahowah (Yahowah), “so, therefore (la ma’an), you have provoked Me (ka’as ‘any) with the work of your hands (ba ma’aseh yad ‘atem), doing so to your own detriment, bringing misery upon yourselves (la ra’ la ‘atem).”’” (Yirma’yah 25:7)
“And so, this entire Land (wa kol ha ‘erets ha zo’th) will become (hayah) depopulated and deserted (la charbah), wasting away (la shamah). And because of what they have become (wa ha ‘eleh ‘eth), they will be reduced to servitude (‘abad) by Gowy Melek Babel | the Gentile King of Confusion (gowy melek Babel) for seventy years (sheba’ shanah).”’” (Yirma’yah / Yahowah Lifts Me Up / Jeremiah 25:11)
The approach Dany’el took to understanding is actually much easier for us today. We have access to vastly superior tools, from interlinears and lexicons to dictionaries and internet searches. We also benefit from a much broader perspective, now aware of how many of these events played out in our distant past. And while the answer Dany’el sought was clearly articulated, we have a 483lot less to work out. For him, it was all yet to occur, while for us, only the events of the Last Days remain.
The information at Dany’el’s disposal may have included Dowd’s eyewitness accounts of his fulfillment of the first four Mow’ed, especially as they are presented in Mizmowr 22 and 88, as well as marvelous portrayals of his return – as found in the 2nd and 89th Psalms. He could have used Howsha’ and Shamuw’el as steppingstones, connecting the past with the future pursuant to Dowd and Yisra’el, just as we have done. And clearly, he should have been a student of the Towrah, which would have enabled him to connect the dots between the initiation of the Miqra’ey and their fulfillments as chronicled in Yasha’yah as well as in the aforementioned Yirma’yah.
Also, by contemplating the genealogies presented in the Towrah, combined with the history of the Yisra’elite kings, it is possible to ascertain when the exit from ‘Eden occurred, when ‘Abraham and Yahowah affirmed the Beryth, the timing of the Yatsa’, and when Dowd unified Yisra’el. From there, it is an easy extrapolation to years 4000 and 6000 Yah.
Using the information presented in this chapter by Gabry’el | God’s Most Confident and Capable, Courageous and Combative Man, we can readily determine that the Pesach ‘Ayil was scheduled to walk into Yaruwshalaim four days before Passover in year 4000 Yah, 33 CE. But why stop there in the process? This also means that 2033 coincides with year 6000 Yah, the time of Yahowah’s return with Dowd. So, all one has to do to know the exact moment for these much-anticipated events is to consider the timing of Pesach and Yowm Kipurym in those years.
Looking back in time to 33 CE, Passover was observed beginning at sunset, Thursday, April 3rd on the Julian calendar. Dowd’s return will, therefore, be on Sunday at sundown, 6:22 PM in Yaruwshalaim on the 2nd of October. 484Five days later, we will celebrate the Millennial Shabat which will commence on a Shabat at sunset, Friday, October 7th, 2033.
The Islamic terrorist raid into Israel on October 7th, 2023 was the culminating date of the Time of Ya’aqob’s | Israel’s Trouble. Although this was just the start of the birth pangs, so you’ll be ready and not surprised, I suspect the situation will deteriorate further as we approach the fall of 2026 and move into 2027. Then hard labor and painful contractions will commence prior to Pesach | Passover in 2030.
Based upon what we have already discerned from Dowd’s revelations, as well as current events, the “Peace Accord” which catapults the Devil’s Advocate to worldwide fame will be affirmed and Israel’s situation will worsen during Easter Week in 2027. And then, the Great Abomination with Satan seeking to be worshiped as if he were God in Jerusalem will transpire three years thereafter, beginning ‘Abyb 1, 5997 Yah (April 3rd, 2030 at sunset).
It appears as if Dany’el wanted to know what issues could be resolved and what battles were worth fighting. To find the answers, he would have to listen to God’s prophets in the most Godless place on earth – observing His written Word. It is the same for us today in an equally hostile environment.
“I offered myself (wa nathan ‘eth paneh ‘any – I chose to give myself, placing my entire presence and persona (qal imperfect paragogic he cohortative)) to the Almighty, my Lord and Upright One (‘edon ‘any ha ‘elohym), to request (la baqash – to search for and to secure, to be responsible in the procurement of information and in the diligence required to properly investigate) either intervention and intercession through communication and contemplation or the desire to be set apart as discriminating (taphilah – either mediation and reasoning 485developed through the proper assessment if from palal – to intervene, meditate, and arbitrate, assess, reason, and contemplate, and ta’ab – to desire, or if from palah – to be set apart as special, unique, devoted, and uncommon) while longing for a favorable outcome (wa tachanuwn – desiring sympathy and compassion, mercy and kindness, longing to express genuine love; from ta’ab – to desire and chanan – forgiveness and empathy, loving and merciful generosity) while abstaining from food in coarse common clothing (ba tsowm wa saq) and ashes (‘epher – as being insignificant and worthless).” (Dany’el / My God is Judgmental / Daniel 9:3)
The religious, by seizing upon the concluding portion of Dany’el’s statement and removing it from its context, will claim that God favored this man because he fasted. But what the statement actually conveys is that Daniel was religious about his diet.
Also noteworthy, taphilah is the Hebrew word most often mistranslated as “prayer” – a concept which isn’t found in the Towrah. God never instructs us to pray to Him. And therefore, prayer cannot be among the requirements for participation in the Covenant. Prayer is so irrelevant that there is no mention of it in the two tablets Yahowah carved with His own hand. God does not ask us to pray, and that is profound.
That said, as the exemplar of Rabbinic Judaism and Roman Christianity, Dany’el was likely praying. Even worse, he was addressing God using Satan’s title, my Lord. It is as irritating as it is wrong. But it exists and is repeated to drive this point home – one Dowd will make on God’s behalf.
What Yahowah wants is for us to observe and then respond, listen and then speak. This also means that Paul’s “pray without ceasing” is in complete discord with Yahowah’s instructions, as are the minions of Haredim 486bobbing their heads against the Western Wall. Further, the “sinner’s prayer” promoted by evangelicals as the basis of one’s salvation isn’t endorsed by God. There is no Divine mandate for beginning or ending a meeting or meal with prayer.
In this context, the traditional concept of prayer is awkward. Dany’el would not have “baqash – sought and requested, searched for or secured” permission to pray. He prayed so often, he was religious about it. By contrast, however, had he been doing so, it would have been reasonable for Dany’el to seek God’s intervention while he was meditating upon His guidance.
This is not to say that we should not talk to God. ‘Adam did, as did Noach, ‘Abraham, Moseh, and Dowd, as well as all of the prophets. But each of them listened to God first.
The second most commonly translated word for “prayer” is palal – a term used in this next statement. And while it is found eight times in the Towrah, on each occasion the act was initiated by men without direction or comment from God.
Beyond this, it is actually more likely that taphilah | to be discriminating regarding the benefit of being set apart is a compound of ta’ab | to desire and palah | to be set apart as special and unique, distinct and devoted, distinguished and uncommon. This known, palal | to think before intervening is the opening verb in the prophet’s next statement…
“So I chose to assess the situation and contemplate the implications because I sought a way to intervene that could be justified (wa palal – I wanted to develop the proper understanding of the agreement through open communication before requesting assistance and asking for help, meditating before deciding or adjudicating, wanting to make a sound argument and a proper declaration, 487cognizant of the circumstances and contingencies, all prior to intervening (hitpael imperfect paragogic he cohortative – independently, of my own recognizance, wholly disassociated from any religious or political influence, consistently aware of the ongoing implications, I chose as a matter of great importance to appreciate how future events would unfold before making any presumptions)) concerning and approaching (la – on behalf of and to draw near) Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence), my God (‘elohym ‘any).
And I expressed my appreciation, acknowledging my familiarity with the attributing influential factors associated with knowing (yadah – I was thankful for the opportunity to know; from yada’ – to know, recognize, acknowledge, and understand and yad – hand and influence).
I said (wa ‘amar), ‘I think that it is vital that You respond (‘ana’ – in response please provide an answer; from na’ – please and ‘anah – to reply and answer), my Lord (‘edon ‘any – my Pillar and Support), the Almighty (ha ‘el), regarding the immensely important, especially intense, and mighty man (ha gadowl – of the most significant contributor and greatly magnified individual), who is respected (wa ha yare’ – who is revered for his high status, authority and dignity) for having closely examined and carefully considered (shamar – for exploring and evaluating, observing and studying (qal participle)) the Covenant (ha beryth – the family-oriented relationship agreement), and who demonstrates loyal love and devotion (wa ha chesed – who shows affection for the relationship, granting favors, being kind, and providing benefits) to those who appreciate and prefer him (la ‘achab huw’ – for those who love and adore him, like and desire him), as well as for those who approach by 488observing (wa la shamar – and for those who draw near by exploring and examining) the instructive conditions pertaining to what He has offered and expects in return (mitswah huw’ – His authoritative directions and written instructions which comprise the precepts and terms of what He has established; from my – to consider the who, what, why, where, when, and how of tsawah – appointing and establishing, constituting the message, and enjoining by shouting out instructions and directions regarding what He has commissioned).’” (Dany’el / God is My Means to Judge / Daniel 9:4)
I have witnessed it so many times that I’m glad to have this message reinforced. Going off half-cocked, ready to change the world with just enough information to be dangerous, is counterproductive. Moreover, even when we have invested the time required to be properly prepared, we have to know which battles are worth fighting and which are not. For example, there is no benefit in debating the religious or engaging with the overtly political. No amount of evidence or reason is going to change their beliefs, so just leave them alone.
We would all be wise to palal | rationally assess the situation and contemplate the implications to determine if intervention can be justified. And all the while, we should yadah | express our appreciation, thankful for the opportunity to know.
It is possible, perhaps likely, that Dany’el was singing praises to his Lord in this statement. But if so, why? God did not inspire His prophets to tell Him that He is wonderful. It is like saying that the sun is bright. It’s true, but what’s the point? If you want to demonstrate your appreciation, accept the conditions of the Covenant and attend the Miqra’ey.
For example, if you were to write that you think I’m praiseworthy for having provided these books, I’m going 489to immediately deflect the accolade because I’m uncomfortable with it. But if you were to tell me that you met my son and that you were impressed by his character and intellect, as well as his decision to become a member of the Covenant, I’d be thrilled. The same is true with our Heavenly Father and His son.
I embraced this approach to Father and Son in the way I translated gadowl and rendered it as if Dany’el was speaking of Gabry’el, who we know is Dowd. I am confident that Yahowah would be much happier with us when acknowledging His great love. Moreover, the 9th chapter is all about the Messiah. And now that we know what Dowd has done for us in this regard, it is particularly important for us to appreciate his gift of life.
It was, indeed, vital that Yahowah respond to the fallen state of His people if there was going to be an opportunity for reconciliation. And by having read Yirma’yah, Yasha’yah, and the Mizmowr, Dany’el would have known, as do we, that the means to restore the Beryth | Covenant would be through ha gadowl | the immensely important, especially intense, courageous, capable, and combative man who ha yare’ | is the one who should be respected and admired for having chesed | demonstrated his love and devotion to his people, those who la ‘achab huw’ | would come to appreciate and prefer him for what he would accomplish. Through this gadowl – the Messiah Dowd – the shamar | observant would be reconciled by mitswah huw’ | the instructive conditions pertaining to what he as offered and expects in return.
Rendering gadowl in this way is consistent with Yasha’yah 9, which takes precedence over Dany’el 9. While both men recorded prophetic events, one was a prophet and the other was not. It is like comparing Haggai with Moseh. Moreover, Dowd was a student of the Towrah and its Beryth and, thus, observed what Yahowah created.
490As God will demonstrate, Dowd is the exemplar of the Covenant and the man we should respect as our Messiah, the Shepherd and Lamb, as well as our most deserving King. Dowd, whose name means “Beloved,” also embodies the devotion to the relationship Yahowah cherishes. So, whether he knew it or not, he had written a marvelous introduction for Gabry’el’s arrival later within this chapter, setting us up to properly consider what his announcement was intended to accomplish.
Although, I suspect that this is giving Dany’el too much credit. By representing the ill effects of Judaism, he was clearly unique and must be approached differently. We have read things from him that those who know Yahowah would not say. If this was directed toward God, then the lavish praise is as inappropriate as was his admiration of Babylonian kings.
The fact remains, until this chapter, and only after seeing it repeatedly used in Yirma’yah, Dany’el had not mentioned Yahowah’s name. He inappropriately referred to God as “my Lord.” He is alone in using the titles, Myka’el and Gabry’el. He is more preoccupied with his personal situation than the actual prophets who wrote and spoke from Yisra’el.
Until this admission, where he read the answer, he did not comprehend anything he had seen. His is the only book which was partially written in another language, in his case, Aramaic. Rather than being a prophet, Dany’el was visited by them. And that was not until the debacle of Daniel chapters 1 through 6 where an unidentified narrator wrote inappropriate things about him. Nevertheless, when the prophets arrive beginning in Daniel 7 through 12, and what they have revealed is evaluated using the Dabarym tests for authenticity, they prevail.
Even when we resolve the politicized religiosity of the first six chapters of Dany’el, explaining that they foretell 491the rise of Judaism and Christianity, there is still the problem of the pervasive use of symbols. They would forestall understanding for nearly 2,600 years. And so, with metaphors deployed to depict despots and empires, rotten leaders and institutions, we would be wise to interpret the lion’s den and furnace, sackcloth and ashes, and potentially being a eunuch similarly.
As for what follows, Dany’el’s reporting was correct. This problem was pervasive and deliberate. Acting in the role of a witness, after having read this in Yirma’yah, Yasha’yah, Howsha’, and throughout Dowd’s Mizmowr, he was appropriately applying their message to his people, telling them what they needed to hear…
“We have missed the way (chata’ – we have erred and forfeited the opportunity) and we are guilty of perverse corruptions and distortions (‘awah – of twisting and perverting). We have violated the standard (wa rasa’ – we are especially evil, wicked, and unjust, immoral, unethical, inconsiderate, and invalid) because (wa) we have rebelled (marad – we have resisted and opposed this advice).
We have turned away from (wa suwr min – we have rejected and removed) the terms and conditions of Your relationship agreement (mitswah ‘atah – what You are offering and expecting in return) and also from (wa min) Your means to make informed and rational decisions regarding the way to justly resolve disputes (mishpat ‘atah – to exercise good judgment about You).’” (Dany’el / My God is Judgmental / Daniel 9:5)
We…, we…, we…, we…, and We…, indeed. Daniel was one of them – as corrupt and guilty as any of them, as all of them. He was them. And that is the message of the first six chapters and the lingering effect of them.
Dowd, errantly known to most as David, wrote the definitive text on how to properly observe the Towrah in 492his 119th Mizmowr | Psalm. Throughout his lyrics, he drew our attention to the “mitswah – terms and conditions of the relationship” and the “mishpat – means used to resolve disputes.” It is, therefore, apparent that Dany’el was familiar with Gabry’el’s song – although he had not applied its message. He and others miss the way to God by neglecting the mitswah and mishpat, the terms of the Beryth accepted by deciding to attend the Mow’ed Miqra’ey.
As it relates to the mitswah which lead to the mishpat, there are five conditions which must be accepted to enter our Heavenly Father’s home. First, we must walk away from politics and religion, from patriotism and conspiracy, as well as from societal customs and traditions – from babel – the corruptions born and bred in Babylon. That is what “chata’ ‘awah – missing the way as a result of corruptions and distortions” is communicating in this self-assessment. Dany’el recognized the importance of doing so but he had not yet taken this vital step to the extent necessary for him to have served as an actual prophet.
Should you protest this assessment and claim that God would not use a man whose beliefs, testimony, and deeds were opposed to Him, think again. He specifically said that He was using Nebuchadnezzar and that He anointed Cyrus to do as they have done – and both men have earned a trip to She’owl | Hell. Yahowah created evil, and He uses it as He must as a filter for freewill.
Second, we must come to trust and rely upon Yahowah. This necessitates knowing Him and coming to understand what He is offering – both of which can only be achieved by observing His Towrah. And neither of which is possible prior to walking away from religion and politics.
Third, Yahowah asks us to walk to Him and become perfected. This process is facilitated by our response to His Mow’ed Miqra’ey – the seven-step path which begins with 493Pesach and ends with Sukah. This is the basis of our mishpat | decision on the means Father and Son deployed to resolve religious corruption.
Fourth, we are instructed to shamar beryth: to focus on the terms and conditions of the Covenant. Therefore, our participation is facilitated by closely examining and carefully considering the Towrah because it is the only place that these “mitswah – terms of the relationship” are delineated. And, of course, this brings us back to the Son because he wrote the definitive text on how to properly observe the Guidance his Father was providing in the 119th Mizmowr / Psalm.
And fifth, to be included within the Covenant, as parents, we are encouraged to circumcise our sons, showing our commitment to fulfill our most important mission in life. Our Heavenly Father wants us to raise our children to become His children.
Sadly, the religious seldom accept the Towrah | Teaching. They prefer the deceptive and self-serving witness of religious and political men. Echoing the sentiments of Yahowah and His prophets, Dany’el admits that he was also part of the problem…
“We have not listened to (wa lo’ shama’ ‘el) Your coworkers (‘ebed ‘atah – Your associates and servants), the prophets (ha naby’), who, to show the way to receive the benefits of the relationship (‘asher), communicated the Word (dabar) in Your name (ba shem ‘atah) to our leaders (melek ‘anachnuw – to our clerics and kings), to our societal, military, and economic elite (sar ‘anachnuw – to our highest-ranking rulers and their subordinates), to our forefathers (‘ab ‘anachnuw), and also to all (wa ‘el kol) the people (‘am) of the Land (ha ‘erets – of the region and Earth).” (Dany’el / My God Judges, Condemns, and Vindicates / Daniel 9:6)
494We do our fellow man a great service when we accurately convey what Yahowah has revealed through His naby’ | prophets – as Dany’el has done on this occasion. And in this regard, it is important to note that Daniel was reporting what ha naby’ | the prophets like Moseh, Dowd, Yasha’yah, and Yirma’yah had been inspired to convey to us. He was not claiming to be one of them.
I am a witness, a herald, not a prophet. As such, I am responsible for listening to Yahowah’s prophets and then applying what I learn by sharing their message in a manner which resonates with God’s people today. Therefore, when Dany’el admits that he is among those guilty of not listening to Yahowah’s coworkers and prophets, he is admitting that he should not be counted among them.
We are listening to God when we study His prophets, beginning with Moseh, while prioritizing Dowd, Yasha’yah, and Yirma’yah. This is an essential component of what is involved in being part of Yah’s family.
Moments ago, I mentioned that Dany’el has used Yahowah’s name more sparingly than anyone who claimed to speak for Him. And yet, here, he acknowledges something which, had they been listening, would have been devastating for Jews. Since their exile in Babylon, and continuing through the composition of the Babylonian Talmud and beyond, religious Jews have never spoken Yahowah’s name. It is not included within their writings. Therefore, no one should be listening to them.
When we consider the wealth of prophetic material Yahowah has provided to enrich our lives, from Moseh to Mal’aky, God has done His part. By failing to capitalize, Jews have not done theirs.
I realize that Christians, Muslims, and Progressives are similarly misled, but it isn’t the same. God did not cut His Covenant with them, liberate them, or address them 495through prophets of similar ethnicity, in their language, or for one thousand years.
The path to God is correctly deduced in the manner Dany’el finally came to understand – by reading what Yahowah’s prophets had written for our benefit…
“Approaching You (la ‘atah) are those who are right (ha tsadaqah – are those who are honest, trustworthy, loyal, and correct, the upright and moral), but for us (wa la ‘anachnuw) is the presence of confusion and shame (bosheth ha paneh – is personal humiliation).
It is the same to this day (ka ha yowm ha zeh) for the people of Yahuwdah (la ‘iysh Yahuwdah) and the inhabitants of Yaruwshalaim (wa la yashab Yaruwshalaim), even for all Yisra’el (wa la kol Yisra’el), those who are nearby (ha qarowb) and those who are far away (wa ha rachowq) in all of the places (ba kol ha ‘erets) which You have scattered them (nadach hem sham) due to their disloyalty and their fraudulent claims (ba ma’al hem – their treacherous propensity to lie, overstepping their bounds while acting like they were above it all).
This makes them untrustworthy and unreliable, as well as in violation of the agreement (‘asher ma’al) with You (ba ‘atah). (Dany’el 9:7)
Yahowah (Yahowah), on us (la ‘anachnuw) is the presence (paneh – the face and prevalence) of confusion, humiliation, and shame as a result of our improper attitude (bosheth ha paneh), from our political and religious authorities (melek ‘anachnuw – clerics and kings) to our leaders’ representatives (wa la sar ‘anachnuw – our highest-ranking officials, authorized subordinates, and spokesmen), as well as our forefathers (la ‘ab ‘anachnuw), because we have erred, missing the way (‘asher chata’ – because we are guilty and bear the loss, having forfeited the benefits of the agreement) to 496approach You (la ‘atah).” (Dany’el / God Judges and Vindicates / Daniel 9:8)
There were those who were right, but you’ll notice that Dany’el did not consider himself among them. Rather than being correct about Yahowah, he explicitly listed himself among those who were confused. And with the natural tendency to read right past this admission, it was repeated.
Having studied the prophets, beginning with Moseh, we know that this had been the case during the Yatsa’ | Exodus and has remained so, no matter the place or time. Yisra’el has been ma’al | disloyal. God’s people have developed a propensity for ma’al | fraudulent claims which metastasized in Babylon and remained malignant for another two thousand years, continuing to do so throughout the Babylonian Talmud.
In times past, most societies were corrupted from the top-down. The masses were typically illiterate and, thus, easy to influence and manipulate. That is what was occurring here. And it was exacerbated in ancient times because of the prevalence of caste systems.
It is shameful that governmental, religious, military, and economic leaders deliberately confuse the people so that they can take advantage of them. This approach began in Babel | Babylon. The king owned everything. He was both general and god. Religion and politics, the military and economics, were integrated and institutionalized under one man’s dominion.
This same level of confusion is inherent among Jews on the cusp of Yahowah’s return. In Israeli politics, there is no separation between synagogue and state. Rabbis are overwhelmingly political and the political are often overtly religious. Of the many things which have made Benjamin Netanyahu bad for Israel, his willingness to bribe the Haredim for their political support is among the most devastating. That said, the more Progressive, Yair Lapid, 497may be worse for having endorsed the “Two-State Solution” and then divided Yisra’el over judicial reform so that he could reclaim power. In this battle between narcissists, the people are being played for fools.
And speaking of them, by including those dwelling in Jerusalem and Israel in this condemnation, this statement is intended to address today’s inhabitants. This is evident because Yaruwshalaim had been depopulated by Babylon and Yisra’el by Assyria.
Having suffered so many centuries of rampant disloyalty and fraudulent claims, Yahowah naturally sees His people as untrustworthy and unreliable – even as disappointing, sometimes disgusting. This problem runs from the top-down and includes the secular and the religious.
While it was unfortunate that Beltasha’tsar | May the Lord Bel Protect the King referred to God as “my Lord,” the rest of what follows is readily discerned by reading the naby’ of Yahowah, particularly Moseh, Dowd, Yasha’yah, and Yirma’yah. Therefore, after proving that he wasn’t one, Daniel demonstrated the value of reading what they had written…
“According to (la) my Lord and Upright One (‘adony / ‘edown ‘any – my master or my base, foundation, and pillar), our God (‘elohym ‘anachnuw), the exceedingly merciful (ha rachamym – the compassionate), compassionate, and forgiving (wa ha rachamym – the one who pardons), indeed (ky), we have rebelled (marad – we have engaged in premeditated opposition) against Him (ba huw’).” (Dany’el / My God is Judgmental / Daniel 9:9)
Consistent with the irritating repetition of “my Lord,” Dany’el admitted his rebellion. This title is in opposition to Yahowah’s nature and intent.
498God has a plan to pardon His people, and He wants to forgive them. Unfortunately, the likes of those Dany’el represents have chosen to ignore, even reject, what Father and Son have done. They have vehemently attacked the Passover Lamb, nullifying the benefit of Dowd’s sacrifice. They do not even acknowledge what his nepesh | soul accomplished during Matsah by depositing our guilt in She’owl.
Instead, they incorporate matsah into Passover as an ingredient. They are clueless regarding Bikuwrym and Shabuw’ah, and they have replaced Taruw’ah with a Babylonian holiday. Especially frustrating for Father and Son, they have inverted the purpose of Kipurym, turning the Day of Reconciliations a time of affliction. It is as if they never want to see or hear Yahowah again. Making matters worse, they have ignored the role their Shepherd, Messiah, and King has played in their redemption – irritating Father and Son and traumatizing themselves to no end.
Knowing that there will be some who return, it dawned upon me today while celebrating Yowm Kipurym, that it is Yahowah and Dowd’s gift to their people. Having watched them reject and then deny what they accomplished together by fulfilling Chag Matsah on their behalf in year 4000 Yah, providing the benefits of the Covenant through Pesach, Matsah, and Bikuwrym, Father and Son are offering their people another opportunity to reconcile their relationship during Kipurym.
The Day of Reconciliations is, therefore, Yahowah and Dowd’s final offer to apply the benefits of Chag Matsah to those who failed to capitalize – albeit with one major difference. Pesach and Matsah are sacrifices and, thus, enormously painful experiences for Father and Son. Kipurym is a celebration, a time to enjoy the return of wayward sons and daughters.
499Foremost among those not listening was the one speaking…
“In addition (wa), we have not listened to (lo’ shama’) Yahowah’s (Yahowah – as directed in His towrah – teaching regarding His hayah – existence), our God’s (‘elohym ‘anachnuw), voice (ba qowl) by having our steps guided by (la halak ba – walking in) His Towrah | Teaching and Instructions, His Guidance and Directions (Towrah huw’), which, to reveal the benefits of the relationship (‘asher – to show the way to get the most out of life), He provided (nathan – He offered and gave as a gift) in our presence (la paneh ‘anachnuw – before us) through the hand (ba yad) of His servants (‘ebed – His associates and coworkers), the prophets (ha naby’).” (Dany’el / My God Judges, Condemns, and Vindicates / Daniel 9:10)
He held the answer in his hands. He had read it, but he was unable to apply its lessons. In this way, Dany’el continues to represent the Haredim – the masters of duplicitous delusion.
Nothing has changed since these words were written nearly 2,600 years ago. The source of man’s problems remains singular: ignorance of Yahowah’s Towrah | Teachings and Instructions, His Guidance and Directions. Rather than listen to God, believers prefer to place their faith in the likes of Akiba and Maimonides, Paul and Muhammad. And having searched Chabad and Christian websites for their explanations of the narratives throughout the first six chapters of Daniel and the inversion of reality found in the opening statement of the 9th, they venerate Dany’el’s religiosity.
And that’s inexcusable since the four religious founders previously mentioned all failed to present their own history accurately. None could foretell the future – universally failing the test of a prophet. And by contrast, 500every word in the prophetic portions of this book spoken by actual prophets came true as predicted, proving that the visions of the future were orchestrated by God. For that reason alone, an individual has to be either ignorant or irrational to value such men over the God they sought to replace.
It is relevant to know that Yahowah’s towrah | teaching isn’t limited to the first five or six books which comprise His witness. His towrah | guidance permeates what He revealed through His prophets. Everything Yahowah revealed from Bare’syth / Genesis to Mal’aky / Malachi is both prophetic and contains God’s towrah | instructions on how to live a fulfilling life. It all exists so that we might avail ourselves of His mercy and enjoy His love – so that we know how to become adopted into His Covenant family.
Driving the point home, this remains true for Jews who overwhelmingly prefer their Babylonian Talmud. Their problem runs so deep, they not only lie by claiming it was first given by G-d along with the written Towrah, they actually call this book of rabbinical drool, Torah. Therefore, the prophet reported…
“All (wa kol) of Yisra’el (Yisra’el – Individuals who Strive Against and Oppose God) has passed over (‘abar – has arrogantly meddled, and with intense personal feelings acted upon unjustified opinions of themselves to repeal and transgress) Your Towrah | Teaching and Directions (‘eth Towrah ‘atah – source from which Your instruction and guidance flow) and have turned away (wa suwr – have continually, actually, and demonstrably removed themselves, rejecting and cutting off (qal infinitive)), refusing to listen (la bilty shama’) to the sound of Your voice (ba qowl ‘atah).
As a result (wa), the curse of Allah (‘alah – an incompetent and dishonest oath by which people are 501harmed when swearing to Allah) will be poured out (nathak – will be brought forth (qal imperfect)) upon us (‘al ‘anachnuw) in addition to (wa) the sworn promise (ha shabuwa’ – the truthful and contractual oath associated with seven and the shabat) which (‘asher) was written (kathab – inscribed using letters and words) in the Towrah (ba Towrah – in the instructions and directions, teaching and guidance) of Moseh (Mosheh – one who draws out), the one working with (‘ebed) the Almighty (ha ‘elohym), because (ky) we have been wrong and have missed the way (chata’ – we have erred and forfeited the opportunity) according to Him (la huw’).” (Dany’el / My God Judges / Daniel 9:11)
Dany’el has once again included himself among those who are going to be cursed. Why is it then that no one until now has been willing to believe him?
Yes, I know, I occasionally fall into the trap of using “we” when addressing some of the irresponsible things “we” humans have done. But when it is pointed out by one of Yahowah’s diligent editors, I make the correction, setting those of us who listen to our God apart from those who do not.
Throughout the Towrah and Prophets, the message is the same. Yisra’elites and Yahuwdym are told that they have brought a curse upon themselves and that they are estranged from God because they prefer their jaundiced rhetoric to Yahowah’s teaching and guidance. With this assessment indisputable, why do so many Jews remain unaware that Yahowah hates their religion?
Since Moseh, Yahowsha’, Shamuw’el, Dowd, Yasha’yah, Howsha’, Yirma’yah, ‘ElYah, Zakaryah, and Mal’aky were all inspired by God to condemn the Jewish religion, we would be wise to view Yahowah as decidedly anti-religious. While Yahowah is merciful and forgiving, 502He is also discriminating. And He will reject the religious for having rejected Him.
Moments ago, I made a distinction between the rabbinical Talmud and Yahowah’s Towrah, a point which is underscored in this statement. It is Yahowah’s Towrah which is being neglected, and there is only one – not two. Even when the Towrah is associated with Yahowah’s coworker, Moseh, it remains singular as well as written, not oral. This is the problem which, as much as any other, separates Yahowah from Yahuwdym. And it can only be resolved by tossing one and clinging to the other.
Suffering and death should not be blamed on God. We have brought these things upon ourselves. It is a message which permeates the prophets from Moseh to Mal’aky…
“He confirmed (wa quwm – He took a stand to establish and substantiate) with (‘eth) the words He revealed (dabar huw’), and which He spoke against us (‘asher dabar ‘al ‘anachnuw), in opposition to our judgment regarding our political and religious leaders (wa ‘al shaphat ‘anachnuw), who (‘asher) have ruled over us (shaphat ‘anachnuw – which governed us and shaped our thinking), to bring (la bow’) great (gadowl – tremendous and unmitigated) misery and suffering (ra’ah – disaster and distress, wickedness and harm, calamity and misfortune) upon us (‘al ‘anachnuw) which has not occurred (‘asher lo’ ‘asah) in any other place under (tachath) the whole of the heavens (kol ha shamaym) similar to what has and will occur (ka ‘asher ‘asah) in Yaruwshalaim (ba Yaruwshalaim).” (Dany’el / God Judges / Daniel 9:12)
I am trumpeting this point because it has been missed over the past 25 or so centuries. “He spoke against us in opposition to our judgment regarding our political and religious leaders. It is long past time Jews acknowledge this 503embittering reality. The religious are not only part of the problem; they are the living embodiment of it.
In this case, Dany’el and Yahuwdym have no one to blame other than themselves. No people have been offered as much. No people have suffered as much. No place has been more contested.
“Consistent with what is written (ka ‘asher kathab) in the Towrah (ba Towrah – source of teaching and instructions, directions and guidance) of Moseh (Mosheh), all of this suffering and misfortune (kol ‘eth ra’ah ha zo’th – the entirety of this misery with so many negative consequences) has and will continue to come upon us (bow’ ‘al ‘anachnuw).
And yet, we neither request nor seek (wa lo’ chalah – we have made no effort to acquire the favor of nor do we grieve over the loss of) the presence of Yahowah, our God (‘eth paneh Yahowah ‘elohym ‘anachnuw).
We cannot return because we have not changed (lo’ shuwb – without turning around we cannot be restored) from (min) our depravity and corruptions (‘aown / ‘awon ‘anachnuw – the wickedness we have committed by twisting, bending, perverting, and distorting), and that is because it affects our ability to be prudent and thus understand (wa la sakal – forestalls the insights needed to succeed and prosper, capitalizing upon) the breadth of Your support and verifications of Your reliability (ba ‘emeth ‘atah – Your affirmations of what is correct and dependable).” (Dany’el / God Judges / Daniel 9:13)
This is Dany’el’s confession, his admission that we have correctly interpreted the first six chapters as predictive of the politicization of depravity as the religious perversions inherent in Roman Christianity and Rabbinic Judaism took root and spread, choking out the truth with the prevalence of their distortions. The 9th chapter began 504with an inverted reality to highlight the consequence of twisting the truth.
In light of this recital on observing the Towrah, listening to the Towrah, and benefiting from the Towrah, even returning to Yahowah through the Towrah, how is it that Christians are so desperate for validation of the misnomer “Jesus,” that they have discarded the Towrah while pulling one statement regarding anointing out of context to claim that Daniel 9 was predictive of their “Christ” dying for them? Are they nutz?
This is a monumental problem because Christianity’s fate hangs upon what follows. There is no other place anywhere in the Towrah or Prophets in which the title Mashyach | Messiah can be attributed to the one making the sacrifice. If Daniel 9 doesn’t point to their guy, then they are fully leavened toast.
This is also a serious issue for Jews because it affirms that they have estranged themselves from Yahowah. They were enslaved and suffered as a consequence of the preference for their Halakhah and Talmud over the Towrah’s | Guidance. And it has been the Jewish failure to comprehend the implications of Daniel 9, to recognize their Messiah’s role in the fulfillment of this prophecy, that has cost them more dearly than even the negating of Yahowah’s name.
It is pretty basic: the cornerstone of the Towrah is the Beryth | Covenant. The centerpiece of the Beryth is ‘Abraham leading to Ya’aqob. The means to it is through the Miqra’ey. And because the Covenant is a family affair, they were brought to us by Father and Son – Yahowah and Dowd. By developing an appreciation of how they were fulfilled, when, why, and by whom, we are in a position to capitalize upon them.
In His Towrah, Yahowah introduced Himself to humankind so that we would have the opportunity to know 505Him. He explained how we could enjoy a personal relationship with Him. His instructions were beneficial, His teaching was enlightening, His offer remains wonderful, His promises are trustworthy, and His plan is generous. By listening to His Guidance and following His Directions, we become His children and live in His home. Through the Towrah we become immortal, perfected, adopted, empowered, and enriched. All we have to do is accept. It is easier than believing and more reliable as well.
God does not require much in return. He asked us to get to know Him, to listen to Him, and to consider His directions. He encourages us to respect Him, embrace His name, and trust Him. All of which are beneficial for everyone involved.
But rather than listening and enjoying life in God’s company in the Promised Land, the religious justify pain, even death, at the hands of men who have concealed and corrupted God’s instructions – plastering over them. And even then, rather than turn away from those who have deceived them, most place their faith in the very men who have led them astray.
No one has done more to estrange souls from God than Akiba or Maimonides, Paul or Muhammad. And yet they remain among the most respected and quoted. We have been given a choice and most have made the wrong one.
As a result, Yahowah’s advice could not be entirely positive. As is the case with proper parenting, God not only told His children what would happen by following His advice, He told them what would occur if they didn’t listen. They would suffer the consequences. Unfortunately, they would not learn from their mistakes.
Without His Towrah’s | Guidance, God’s people would be estranged from Father and Son and, thus, be excluded from the Covenant and kept out of Heaven. And they would be like the rest of humankind and endure 506misfortune and misery here on Earth. The corruption of His message would open the floodgates of confusion and despair…
“And so (wa), Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration) was vigilant and He did not hesitate (shaqad – having paid attention He was prepared) to bring these difficult circumstances and consequences upon us (‘al ha ra’ah wa bow’ hy’ ‘al ‘anachnuw).
Obviously (ky – it is clear) Yahowah (Yahowah), our God (‘elohym ‘anachnuw), is right (tsadyq – is correct in His judgment, fair, just, and moral) in everything He does (‘al kol ma’aseh huw’ – in all He accomplishes and works on) as well as what He acts upon when engaging for the benefit of the relationship (‘asher ‘asah). Therefore, it is we who have not listened to Him speaking to us (wa lo’ shama’ ba qowl huw’).” (Dany’el / My God is Judgmental / Daniel 9:14)
Even in this Dany’el was modeling today’s rabbis. He was reading the words but not applying them. He knew that he was part of the problem, but he did not seem to appreciate that it was his religious and political indoctrination in the Babylonian Effect that had been the cause.
This is an early example of tough love, of recognizing that sometimes we must allow our children to suffer the consequences of their choices. Often, it is the only way young people learn and grow. When we overcome, it is how we develop character and confidence.
There is a debilitating misconception that love is never hurtful or hateful. And yet, for love to be real, for it to be beneficial, the loving must not only oppose that which is 507contrary to the interests of those they love, they must allow them to learn by making mistakes.
With this preamble to the prophecy regarding the arrival of a Messiah who will be cut down and separated, but not for himself, we find the problem Chag Matsah was designed to resolve. Yisra’el was estranged from Yahowah because the people had rejected His Towrah. This being true, the Messiah would offer to bring them back to it and not away from as would be the case with the Christian Christ.
For ten centuries, from circa 1450 BCE to 450 BCE, this had been the consistent message of Yahowah’s prophets. Beginning with the first, Moseh, to the last, Mal’aky, and every one in between, God pleaded with His people to stop being religious and come back home. However, with few exceptions, His people have not listened.
This realization serves as the ideal introduction to Yahowah’s response. It is why He sent Dowd in the guise of Gabry’el | the Great Gibowr of God to announce what ha Mashyach would accomplish. The fulfillment of Chag Matsah opened the door to resolve Yisra’el’s rebellion and restore the people’s relationship with God. It is also why we are approaching the prophecy announcing ha Mashyach’s arrival from this perspective.
There are also underlying threads of the Yatsa’ | Exodus from Mitsraym | Religious and Political Subjugation which reverberate throughout the Mow’ed Miqra’ey. This begins with Moseh explaining them and Dowd enduring them. On three occasions between these great Zarowa’ | Strong Arms Sowing the Seeds of our Redemption, Yahowah would intervene to provide the benefits of the Covenant relationship while liberating His children from the controlling and oppressive influence of religion and government.
508“Then (wa ‘atah) wanting to provide the benefits of the relationship (‘asher), our God (‘elohym ‘anachnuw) descended to withdraw (yatsa’ – brought out) your people (‘eth ‘am ‘atah) from the land of subjugation by religious and political tyrants (min ‘erets Mitsraym – from the crucibles of oppression) with a firm and unyielding, resolute and uncompromising hand (ba yad chazaq – with an unrelenting influence).
Since then (wa), you have made (‘asah – you have engaged and acted to create) a reputation for yourself (la ‘atah shem) which is similar to today (ka ha yowm ha zeh). We have been mistaken and have gone astray (chata’ – we have erred and forfeited the opportunity), having condemned ourselves (rasha’ – and are guilty of being wrong).” (Dany’el / My God Judges / Daniel 9:15)
This is an interesting transition in pronouns in mid-sentence from “our” to “your.” It is telling because it indicates that Dany’el didn’t make the connection between being withdrawn from Mitsraym and then Babel. As proof of this, he claims that “you” have made a reputation for “yourselves,” excluding himself from their company. And yet, it was actually the reputation that he had made for himself that became the driving force of Daniel 1 through 6 and is still bleeding into these pages. Yes, we know that the Children of Yisra’el were often mistaken along the way, but the issue now is that the problem had grown worse, not better.
And to his credit, Dany’el acknowledges that “we have been mistaken and have gone astray, thereby condemning ourselves.” It was true.
Yahowah liberated His children, removing them from the caustic influence of political, religious, and economic oppression. But once set free, they regressed along the way home. So, He had to let them go. And ever since, they have made a reputation for themselves. Having returned to 509religion, having yearned to be political, they have marched right back into a crucible of their own design. Judaism is now condemning God’s people and keeping them in Babel.
“O my Lord and Upright One (‘edown ‘any / ‘adowny), in a manner consistent with all of what makes You worthy and right (ka kol tsadaqah ‘atah – according to Your righteousness and integrity, and by Your will to acquit and vindicate), please turn away from and withhold (shuwb na’) Your frustration (‘aph ‘atah – Your resentment and disappointment) and Your extreme displeasure and antagonism (wa chemah ‘atah – Your righteous indignation) toward Your city, Jerusalem (min ‘iyr ‘atah Yaruwshalaim), Your Set-Apart Mountain (har qodesh har), even (ky) toward our offenses (ba chete’ ‘anachnuw – our propensity to be wrong and go astray) and toward our guilt (wa ba cheta’ ‘anachnuw), in addition to the misdeeds and religious perversity (wa ba ‘awon) of our ancestors (‘ab ‘anachnuw).
Yaruwshalaim | Jerusalem (Yaruwshalaim) and Your people (wa ‘am ‘atah – those who are related to You) are dishonored and seen as contemptible (la cherphah – are shameful and have become a disgrace) among all who surround us (la kol sabyb ‘anachnuw).” (Dany’el / God Judges / Daniel 9:16)
Having read about them, and realizing they had acted out in this way, Dany’el knew that Yahowah was disgusted with Yisra’el. He not only had every reason to be disappointed, nothing was going to change for a very long time.
That said, Dany’el had this backward. Jews would have to discard their antagonism toward Yahowah before God could relinquish His against them. They had picked this ill-fated fight by being religious, and God could not and would not accept them as they were and remain.
510Stop being dishonorable and contemptible and Yahowah will respond favorably. We should not ask Him to change when the onus is on us. We need to ask ourselves what we have done to antagonize God – and then stop doing it.
Yahowah does not withhold His righteous indignation, nor should He. Instead, He provides a remedy, not for His approach but, instead, for our approach to Him. And He would accomplish this through His beloved Son, our Messiah and King. The man who would acquire Yaruwshalaim and then build his home and city on Mount Mowryah | Moriah would return not once, but twice, to resolve the guilt of the nation he unified.
Therefore, God would respond to Dany’el’s request by sending the man who would provide resolution. It wasn’t because Daniel was anything special, more a sad appraisal of how far Yahuwdym | Jews had fallen. As mistaken and misspoken as he was at times, Dany’el was the only representative of his people in this place and time who was willing to listen, and who understood the nature of the problem by having had at least read the Prophets.
“This being so (wa ‘atah), our God (‘elohym ‘anachnuw), please choose to listen and be receptive (shama’ – let it be Your will to hear, being favorably inclined (qal imperative)) to this plea for intercession and desire to be set apart as discriminating (‘el taphilah – either prayer for intervention or a longing to be distinct and different, uncommon and unique; from ta’ab – to desire and palah – being set apart as special) made by Your servant (‘ebed ‘atah – of Your coworker and associate), along with his longing for mercy and compassion (wa ‘el tachanuwn huw’ – his desire for kindness, favoritism, love, and generosity; from ta’ab – to desire and chanan – forgiveness and empathy, loving and merciful generosity), for the light of Your presence to shine (wa ‘owr paneh ‘atah) upon Your Set-Apart people and place (‘al 511miqdash ‘atah – over that which is distinctly different; from my – to consider the implications of qadash – to be set apart as special, separated from that which is common, prepared, dedicated, and devoted) for the benefit of the deserted (la ma’an shamem – for the destitute and devastated), my Lord and Upright One (‘edown ‘any).” (Dany’el / God Judges / Daniel 9:17)
We should not be asking God to listen to us. We need to listen to Him. Daniel’s approach epitomizes religion, and it is wrong. And while he’s at it, it is well past time to stop referring to our ‘ab | Father as the ‘adown | lord.
The Hebrew lexicons which seek to define words based on their roots typically link taphilah with “palal – to intervene and intercede, to meditate and arbitrate.” By so doing, they can render taphilah as “prayer” – and that may well have been the intent in this case since Dany’el has religious propensities. However, taphilah is more likely derived from “palah – to be distinct, separated, and distinguished, set apart and uncommon.” Palah also speaks of “being marked out as special,” even of “being discriminating.”
If there is no one listening to Yahowah, there is no hope, but where there is one, there is the chance there will be two, then three or more. This is movement in the right direction, and it begins where it must, with someone encouraging people to be distinctly different as a result of being discriminating.
Our journey to Yahowah, which commenced on Taruw’ah in 2001, began the same way and has led to the same result. There were none before there was one. And as a result of one, there are now many.
Again, no…
“My God (‘elohym ‘any), incline Your ear (natah ‘ozen ‘atah) and listen (wa shama’). Open Your eyes 512(paqach ‘any ‘atah) and see (wa ra’ah) our ravaged and deserted places (shamem ‘anachnuw) and the city (wa ha ‘iyr) which (‘asher), invite and call out (qara’ – summons and proclaims) in Your name (shem ‘atah ‘ah hy’ – in Your proper and personal designation to her).
However (ky), not upon our righteousness (‘al tsadaqah ‘anachnuw – not on our merit) because we would fail (naphal – we are inferior and without standing). Our plea for mercy (tachanuwn ‘anachnuw – our desire for favoritism and kindness) in Your presence (la paneh ‘atah – upon Your appearance) is indeed because of (ky ‘al) Your compassion (rachamym ‘atah – Your love and devotion) which is great (ha rab).” (Dany’el / My God Judges, Condemns, and Vindicates / Daniel 9:18)
Daniel is demonstrating why God despises religion. There was absolutely nothing Yahowah wanted to hear from this man other than for him to shut up. There was nothing he could show Him that He wanted to see. He was simply wrong because the opposite is true. Yisra’el was deserted because Jews did not invite Yahowah into their lives, did not welcome Him into their hearts, or even mention His name.
Mercy is afforded to those who listen to Yahowah and who observe His testimony as prescribed in His Towrah, Naby’, wa Mizmowr. He guides those who do so through the Beryth and Miqra’ey to His Beyth. Along the way, we find His chanan and racham.
We are invited to be with God when we listen, and we are rejected when we choose to pray to Him instead. The religious have nothing to say which is going to impress God and a great deal that is sure to irritate Him.
There are times when I’m hesitant to translate a passage, and this is one of those occasions. The previous three times though this material, I ignored it, moving past it to the next statement. I am uncomfortable with Dany’el’s 513incessant pleading and praise. Further, his use of ‘adony | my Lord is inappropriate and disturbing. Nonetheless, here is what he said next…
“My Lord (‘adony – my master), I am emphatic in wanting You to listen (shama’ – as an expression of my will, I choose for You to hear what I want to say (qal imperative paragogic he cohortative, energic second-person masculine singular – I am emphatic and emotional in choosing for You to urgently listen)).
My Lord (‘adony – my master), I am insistent and emotional in my appeal for You to choose to remove the guilt and forgive (salach – it is my desire for You to want to pardon the wrongdoing (qal imperative paragogic he cohortative energic)).
My Lord (‘adony – my master), on my own initiative, I believe that it is imperative that You pay attention and become responsive (qashab – You need to choose to be alert and attentive to what I want (hifil imperative paragogic he cohortative energic)) because it is necessary and vital for You to act (wa ‘asah – You must engage (qal imperative)).
Do not remain inactive, be hesitant, or delay (‘al ‘achar – do not linger, hesitate, or wait any longer by doing something different (piel imperfect jussive)) for Your own sake (la ma’an ‘atah – on Your account), O my God (‘elohym ‘any), because indeed (ky), Your name (shem ‘atah) is called (qara’ – he is summoned and invited, proclaimed and welcomed, read and recited) over and above Your city (‘al ‘iyr ‘atah) and upon Your people (wa ‘al ‘am ‘atah).” (Dany’el / My God is Judgmental / Daniel 9:19)
You can make of that what you will. As for me, I’m glad that it was written in the cohortative, thereby expressing Dany’el’s agenda and mindset, not Yahowah’s.
514Begging for forgiveness is a complete waste of time. Instead, listen to Yahowah and act accordingly. He will do the rest.
Prophets listen to Yahowah and then write His message down for God’s people to read. Witnesses, like Daniel, read what these prophets have written and then expound upon it, making their message relevant for their place and time. Doing neither, Beltasha’tsar was demanding that his “Lord” listen to him. Worse, he was bossing God around.
We do not need to tell Yahowah when, where, why, or how to respond. It is best when we learn these things from Him. Further, it is disrespectful. Working through Moseh, God revealed when and why He would act and, through Dowd, how and where.
Therefore, to ask the Almighty to repeat Himself is akin to rudely sleeping through a professor’s lecture, losing his textbook, and then demanding he provide a special session just for you. If accommodated, it would not only reward bad behavior, and be a waste of his time, it would be counterproductive.
One of the reasons witnesses are credible is because our presentations of God’s testimony are readily validated. By citing publicly disseminated and proven prophetic sources rather than private revelations, our conclusions can be tested and affirmed.
Since this was better, with no “my Lords,” no demands, a search for answers, an expression of understanding, as well an invitation in Yahowah’s name, God responded…
To the extent Dany’el correctly deduced the message conveyed by Yahowah’s prophets, the previous statements have provided a revealing backdrop for what follows. However, not a word of what we have read thus far, the 515entire 9th chapter of Dany’el up to this point, has been prophetic. While the scene is going to change, it will not be until the 24th verse that we will hear Gabry’el | God’s Most Confident and Capable Man reveal what is going to occur.
“In the first year of (ba shanah ‘echad la) Darius (Daryawesh), the son of (ben) Xerxes (‘Achashwerowsh), a descendant of (min zera’) Maday (Maday), who (‘asher) reigned as king over (malak ‘al malkuwth) the Chaldeans (Kasdym), (Dany’el 9:1) in the first year of his reign (ba shanah ‘echad la malak huw’), I (‘any), Dany’el (Dany’el), by being perceptive and discriminating, came to understand (byn) in (ba) the written scrolls (ha sepher) that the number of years (misphar ha shanah) which will transpire (‘asher hayah) in the Word (dabar) of Yahowah (Yahowah) to (‘el) the Prophet (naby’) Yirma’yah (Yirma’yah) for the destruction (la charbah) of Yaruwshalaim (Yaruwshalaim) to be fulfilled and completed (la male’) was seventy years (shibi’ym shanah). (Dany’el 9:2)
I offered myself (wa nathan ‘eth paneh ‘any) to the Almighty, my Lord and Upright One (‘edon ‘any ha ‘elohym), to request (la baqash) intervention and while pleading for intercession or to be set apart as discriminating (taphilah) while longing for a favorable outcome (wa tachanuwn), abstaining from food in coarse common clothing (ba tsowm wa saq) and humility (‘epher). (Dany’el 9:3)
So, I chose to assess the situation and contemplate the implications because I sought a way to intervene that could be justified (wa palal) concerning and approaching (la) Yahowah (YaHoWaH), my God (‘elohym ‘any).
And I expressed my appreciation, acknowledging my familiarity with the factors associated with knowing (yadah). I said (wa ‘amar), ‘I think that this is vital 516(‘ana’), my Upright One (‘edon ‘any), Almighty God (ha ‘el), regarding the immensely important, especially intense, and mighty man (ha gadowl), who is respected (wa ha yare’) for having closely examined and carefully considered (shamar) the Covenant (ha beryth), and who demonstrates loyal love and devotion (wa ha chesed) to those who appreciate and prefer him (la ‘achab huw’), as well as for those who approach by observing (wa la shamar) the instructive conditions pertaining to what He has offered and expects in return (mitswah huw’).’ (Dany’el 9:4)
We have missed the way (chata’) and we are guilty of perverse corruptions and distortions (‘awah). We have violated the standard (wa rasa’) because (wa) we have rebelled (marad). We have turned away from (wa suwr min) the terms and conditions of Your relationship agreement (mitswah ‘atah) and also from (wa min) Your means to make informed and rational decisions regarding the way to justly resolve disputes (mishpat ‘atah). (Dany’el 9:5)
We have not listened to (wa lo’ shama’ ‘el) Your coworkers (‘ebed ‘atah), the prophets (ha naby’), who, to show the way to receive the benefits of the relationship (‘asher), communicated the Word (dabar) in Your name (ba shem ‘atah) to our leaders (melek ‘anachnuw), to our societal, military, and economic elite (sar ‘anachnuw), to our forefathers (‘ab ‘anachnuw), and also to all (wa ‘el kol) the people (‘am) of the Land (ha ‘erets). (Dany’el 9:6)
Approaching You (la ‘atah) are those who are right (ha tsadaqah), but for us (wa la ‘anachnuw) is the presence of confusion and shame (bosheth ha paneh). It is the same to this day (ka ha yowm ha zeh) for the people of Yahuwdah (la ‘iysh Yahuwdah) and the inhabitants of Yaruwshalaim (wa la yashab Yaruwshalaim), even for all Yisra’el (wa la kol Yisra’el), those who are nearby (ha 517qarowb) and those who are far away (wa ha rachowq) in all of the places (ba kol ha ‘erets) which You have scattered them (nadach hem sham) due to their disloyalty and their fraudulent claims (ba ma’al hem). This makes them untrustworthy and unreliable, as well as in violation of the agreement (‘asher ma’al) with You (ba ‘atah). (Dany’el 9:7)
Yahowah (Yahowah), on us (la ‘anachnuw) is the presence (paneh) of confusion and humiliation as a result of our improper attitude (bosheth ha paneh), from our political and religious authorities (melek ‘anachnuw) to our leaders’ representatives (wa la sar ‘anachnuw), as well as our forefathers (la ‘ab ‘anachnuw), because we have erred, missing the way (‘asher chata’) to approach You (la ‘atah). (Dany’el 9:8)
According to (la) my Lord and Upright One (‘edown ‘any), our God (‘elohym ‘anachnuw), the exceedingly merciful (ha rachamym), compassionate, and forgiving (wa ha rachamym), indeed (ky), we have rebelled (marad) against Him (ba huw’). (Dany’el 9:9)
In addition (wa), we have not listened to (lo’ shama’) Yahowah’s (Yahowah), our God’s (‘elohym ‘anachnuw), voice (ba qowl) by having our steps guided by (la halak ba) His Towrah | Teaching and Guidance (Towrah huw’) which (‘asher) He provided (nathan) in our presence (la paneh ‘anachnuw) through the hand (ba yad) of His servants (‘ebed), the prophets (ha naby’). (Dany’el 9:10)
And all (wa kol) of Yisra’el (Yisra’el) has passed over (‘abar) Your Towrah (‘eth Towrah ‘atah) and have turned away (wa suwr), refusing to listen (la bilty shama’) to the sound of Your voice (ba qowl ‘atah).
As a result (wa), the curse of Allah (‘alah) will be poured out (nathak) upon us (‘al ‘anachnuw) in addition to (wa) the sworn promise (ha shabuwa’) which (‘asher) 518was written (kathab) in the Towrah (ba Towrah) of Moseh (Mosheh), the one working with (‘ebed) the Almighty (ha ‘elohym), because (ky) we have been wrong and have missed the way (chata’) according to him (la huw’). (Dany’el 9:11)
He confirmed (wa quwm) with (‘eth) the words he revealed (dabar huw’), and which he spoke against us (‘asher dabar ‘al ‘anachnuw), in opposition to our judgment regarding our political and religious leaders (wa ‘al shaphat ‘anachnuw), who (‘asher) have ruled over us (shaphat ‘anachnuw), to bring (la bow’) great (gadowl) misery and suffering (ra’ah) upon us (‘al ‘anachnuw) which has not occurred (‘asher lo’ ‘asah) in any other place under (tachath) the whole of the heavens (kol ha shamaym) similar to what has and will occur (ka ‘asher ‘asah) in Yaruwshalaim (ba Yaruwshalaim). (Dany’el 9:12)
Consistent with what is written (ka ‘asher kathab) in the Towrah (ba Towrah) of Moseh (Mosheh), all of this suffering and misfortune (kol ‘eth ra’ah ha zo’th) has and will continue to come upon us (bow’ ‘al ‘anachnuw). And yet, we neither request nor seek (wa lo’ chalah) the presence of Yahowah, our God (‘eth paneh Yahowah ‘elohym ‘anachnuw).
We cannot return because we have not changed (lo’ shuwb) from (min) our depravity and corruptions (‘aown / ‘awon ‘anachnuw), and that is because they affect our ability to be prudent and thus understand (wa la sakal) the breadth of Your support and verifications of Your reliability (ba ‘emeth ‘atah). (Dany’el 9:13)
Therefore (wa), Yahowah (Yahowah) was vigilant, and He did not hesitate (shaqad) to bring these difficult circumstances and consequences upon us (‘al ha ra’ah wa bow’ hy’ ‘al ‘anachnuw). Obviously (ky), Yahowah 519(Yahowah), our God (‘elohym ‘anachnuw), is right (tsadyq) in everything He does (‘al kol ma’aseh huw’), including when He acts for the benefit of the relationship (‘asher ‘asah). Therefore, it is we who have not listened to Him speaking to us (wa lo’ shama’ ba qowl huw’). (Dany’el 9:14)
And so then (wa ‘atah), wanting to provide the benefits of the proper way (‘asher), our God (‘elohym ‘anachnuw) descended to withdraw (yatsa’) your people (‘eth ‘am ‘atah) from the land of subjugation by religious and political tyrants (min ‘erets Mitsraym) with a firm and unyielding, resolute and uncompromising hand (ba yad chazaq).
Since then (wa), you have made (‘asah) a reputation for yourself (la ‘atah shem) which is similar to today (ka ha yowm ha zeh). We have been mistaken and have gone astray (chata’), having condemned ourselves (rasha’). (Dany’el 9:15)
O my Lord and Upright One (‘edown ‘any), in a manner consistent with all that makes You worthy and right (ka kol tsadaqah ‘atah), withhold (shuwb na’) Your frustration (‘aph ‘atah) and Your displeasure and antagonism (wa chemah ‘atah) toward Your city, Jerusalem (min ‘iyr ‘atah Yaruwshalaim), Your Set-Apart Mountain (har qodesh har), even (ky) toward our offenses (ba chete’ ‘anachnuw) and our guilt (wa ba cheta’ ‘anachnuw), in addition to the misdeeds and religious perversity (wa ba ‘awon) of our ancestors (‘ab ‘anachnuw).
Yaruwshalaim | Jerusalem (Yaruwshalaim) and Your people (wa ‘am ‘atah) are dishonored and seen as contemptible (la cherphah) among all who surround us (la kol sabyb ‘anachnuw). (Dany’el 9:16)
This being so (wa ‘atah), our God (‘elohym ‘anachnuw), choose to listen and be receptive (shama’) 520to this plea for intercession and desire to be set apart as discriminating (‘el taphilah) made by Your servant (‘ebed ‘atah), along with his longing for mercy and compassion (wa ‘el tachanuwn huw’), for the light of Your presence to shine (wa ‘owr paneh ‘atah) upon Your Set-Apart people and place (‘al miqdash ‘atah) for the benefit of the deserted (la ma’an shamem), my Lord (‘edown ‘any). (Dany’el 9:17)
My God (‘elohym ‘any), incline Your ear (natah ‘ozen ‘atah) and listen (wa shama’). Open Your eyes (paqach ‘any ‘atah) and see (wa ra’ah) our ravaged and deserted places (shamem ‘anachnuw) and the city (wa ha ‘iyr) which (‘asher) invites and calls out (qara’) in Your name (shem ‘atah ‘ah hy’).
However (ky), not upon our righteousness (‘al tsadaqah ‘anachnuw) because we would fail (naphal). Our plea for mercy (tachanuwn ‘anachnuw) in Your presence (la paneh ‘atah) is because of (ky ‘al) Your compassion (rachamym ‘atah) which is great (ha rab). (Dany’el 9:18)
My Lord (‘adony), I am emphatic in wanting You to listen (shama’). My Lord (‘adony), I am insistent and emotional in my appeal for You to remove the guilt and forgive (salach). My Lord (‘adony), on my own initiative, I believe that it is essential that You pay attention and become responsive (qashab) because it is vital that You act (wa ‘asah). Do not remain inactive, be hesitant, or delay and do not wait any longer or even do something different (‘al ‘achar) for Your own sake (la ma’an ‘atah), O my God (‘elohym ‘any), because indeed (ky), Your name (shem ‘atah) is called (qara’) over and above Your city (‘al ‘iyr ‘atah) and upon Your people (wa ‘al ‘am ‘atah).” (Dany’el / Daniel 9:19)
Babel | Being with the Lord was a 70-year time out for bad behavior. Serving as a harbinger of She’owl, we find 521affirmation of what life will be like for those who continue to reject Yahowah and His Towrah | Guidance.
For those of you who are reading these words and are contemplating your fate as we near the Time of Trouble, you can move in one of three directions: 1) Toward Shamaym | Heaven by accepting the conditions of the Beryth | Covenant relationship with Yah, which is possible for those who observe His Towrah | Teaching and attend His Miqra’ey | Invitations to be Called Out and Meet. 2) Go back to Babylon by remaining religious. Or 3) Go nowhere, opting to ignore the voices on both sides.
But what you cannot do – at least apart from being ignorant and irrational – is to claim that this somehow justifies the creation of a new religion at odds with the Towrah and in opposition to the very people God is trying to save. The benefits for what follows are enjoyed by the Towrah observant.
