108Coming Home
Qowl
…A Voice
4
Make This Known
Explaining as Clearly as Words Allow…
After rediscovering Yahowah’s antipathy for the religious, political, and conspiratorial schemes of men, and finding further affirmation that Dowd is Yah’s beloved Son, the eternal king of a united Yisra’el, even the anointed Messiah and the Lamb of God, we are off to a wonderful start in advancing the purpose of Coming Home. So, let’s jump right back into the Mizmowr | Songs where we left off, with Dowd dedicating the 4th Psalm to His Father.
“A Mizmowr | Song of Dowd | the Beloved (Mizmowr la Dowd), to the enduring Leader (la ha natsach – on behalf of the everlasting and eternal Director who forever endeavors to lead) accompanied by stringed instruments (ba nagynah – performed with a harp or lyre).” (Mizmowr / Lyrics to be Sung / Psalm 4 Dedication)
Most English Bibles render natsach as “conductor” even though the word means “eternal leader, enduring and everlasting director.” Methinks Dowd was singing to Yah and that he, therefore, dedicated this song to Him, and not to a member of his staff.
As we move toward the opening lyrics of Dowd’s Song, we ought to be cognizant of several things which might not be immediately obvious. Qara’ is among Yahowah’s favorite words. He uses it to offer us a “welcoming invitation” to celebrate our relationship with Him seven times each year, days in which we are encouraged “to read and recite” His Towrah | Teaching. 109Qara’ also denotes our desire, as well as our God’s, “to be called out” of man’s world so that we can live eternally in Heaven. It serves as the basis of the title of Yahowah’s Invitations to be Called Out and Meet, known as the Miqra’ or Miqra’ey in the plural form.
When we know Yahowah sufficiently well to ask Him for what He wants to provide, for what He thinks is best for us, we will receive what we are requesting 100% of the time. In this case, Dowd | David is announcing to Yahowah his desire to be called out of the world of human contrivances and dependencies, such that he can be welcomed into the company of his Heavenly Father, all by reading and reciting His Word.
During the Miqra’ey we find Yahowah offering a “qara’ – invitation” and then asking us to “‘anah – respond” to Him. Dowd has changed the order such that he is inviting God to welcome his propensity to read and recite His Word and subsequent desire to be called out, thereby expecting Yah to favorably respond to his announcement by acknowledging that he is right, and, therefore, vindicated.
Speaking of vindication, tsadaq is what makes Dowd special, worth listening to, and capable of leading us through the Towrah to the Covenant. Because of what Dowd has written we can be assured of our salvation as long as our perspective on Yahowah aligns with his, making us “tsadaq – accurate and acquitted.” And in this case, Dowd is correctly attributing his “tsadaq – being correct” to Yahowah.
“With regard to my announcement to be called out, to be invited and welcomed while reading and reciting aloud (ba qara’ ‘any – in my summons to meet and with me being an invited guest (qal infinitive construct – a literal descriptive noun which denotes purpose)), answer me (‘anah ‘any – reply and respond to me, providing the 110information I seek, especially as I sing), Almighty God (‘elohym – a contraction of ‘elowah in the plural form) of my vindication and of me being right (tsadaq ‘any – of my righteousness and accuracy, my declared innocence and acquittal, my ability to stand upright and prosper).
In the event of troubling confinement, when the area is narrowed and constrained (ba ha tsar – during times of adversity, of dire straits, of being pent-up, confined, and restricted, when sparks are kindled, of distress and anguish during highly unfavorable circumstances when opposed by openly hostile enemies) You have provided a breadth of opportunities for me, including vastly expanding my dwelling place along with providing ample relief for me (rachab la ‘any – You have offered more than enough room for me to live and maneuver, expanding every spatial dimension for me, You have built my confidence, all while alleviating any anxiety, providing a remedy for all my troubles, and immensely expanding my capacity to know and understand (hifil perfect)).
You have chosen to favor me and to be merciful to me (chanan ‘any – of Your own initiative You are kind to me, showing me compassion, choosing to be abundantly generous, treating me favorably (qal imperative)). And so (wa), You decided to listen to (shama’ – Your will is to genuinely hear (qal imperative)) my reasonable request to intervene (taphilah ‘any – my adoring communication and petition to intercede; from palal – thoughtful meditation and a request for intercession based upon an accurate assessment and sound reasoning).” (Mizmowr / Lyrics to be Sung / Psalm 4:1)
Any time we see qara’ | to call out and invite, to read and recite in Dowd’s voice we should pay attention. Qara’ serves as the verbal root of Miqra’, the Invitations to be Called Out and Meet with God, each of which revolve around Dowd. And here it appears as if Dowd is reminding 111us that, as a result of Yahowah’s response to him, he would be vindicated. In the end, and upon his return, the man Yahowah has constantly called tsadaq | right will be celebrated for everything tsadaq represents.
Once again, tsar not only describes what the Children of Yisra’el endured in Mitsraym, it also addresses the Time of Ya’aqob’s Troubles in the Last Days. It has been inserted here with the prophetic eye of the ultimate wordsmith. In Yasha’yah / Isaiah 17 we are told that the Time of Ya’aqob’s Troubles will be ushered in by the narrowing of Israel at the waist, confining the tiny nation such that it becomes vulnerable to attack. And here in this context, tsar reveals that Dowd would be confined in She’owl during Matsah to vindicate his people.
The result of Bikuwrym is then beautifully submitted, with rachab revealing that Yahowah could be counted upon to provide an expansive escape. Out of the restrictive confinement of She’owl, there would be a breadth of opportunities, including vastly expanding Dowd’s, and thus Yisra’el’s, dwelling space. As a result of what Father and Son would achieve, the people could look forward in confidence to alleviating their anxiety, all while immensely expanding everyone’s capacity to know and understand.
The conclusion of Psalm 4:1 is also intriguing. The man who chose to fulfill Chag Matsah for his people felt fortunate. If he had not been favored by God, he would not have been afforded the opportunity to serve as the Passover Lamb. The request he had made to taphilah | intervene on behalf of the Covenant Family was taphilah | reasonable, and so Yahowah listened to and accepted His Son’s appeal.
Should you consider it incredulous to beseech God in order to be tortured on Passover, and then be sent to Hell on UnYeasted Bread, consider what was gained. For two days, albeit the worst imaginable, Dowd would earn the eternal respect of his people. He would redeem his son and 112the Children of Israel. He would restore his reputation and earn his lofty distinctions. He would show himself worthy of God’s calling as the ideal fulfillment of Bikuwrym. He would lead by example, talking the talk and then walking the walk. He would transform the lives of every Covenant member while opening the door to Heaven. And the most beloved Son would impress and please his Father.
While it was reasonable to do as Dowd | David has done, it is grotesquely immoral to deny he has done so. And this puts Judaism and Christianity in the crosshairs of Yahowah’s wrath.
When Dowd was focused on Yah, he was confident and reasonable, a brilliant light in the midst of an ever-darkening world. His significance to us all, and especially to the Children of Yisra’el, cannot be overstated. In this regard, I have been longing to share what follows. Dowd is asking us an extraordinarily important question…
“Sons of men (beny ‘ysh – children of individuals and the offspring of humankind), for how long (‘ad mah – until when, why always and continually) will my significance, honor, and valuable reward (kabowd ‘any – will my enormous contribution, my deserved respect, my tremendous gift of overwhelming riches, my abundant recompense, my overall dignity, reputation, and status) be depreciated and devalued, dishonored and insulted (kalimah – be errantly considered to confuse such that there is failure to trust, confounding many, ignominiously mocking and shamefully scorning)?
Will you choose to continually love (‘achab – will you prefer, desire, and long to romanticize, to consistently show such affection for, electing to show an inclination and attraction toward (qal imperfect paragogic nun)) vain delusions which have no basis in fact (ryq – worthless myths, total fantasies, empty lies, and the idle plans and troubling schemes of those without merit which have been 113poured out), seeking (baqash – searching and looking for, trying to learn about, procuring information regarding, investigating and inquiring about, even conspiring to rebel as a result of (piel imperfect – the object continually suffers the effect of)) the irrational lies pertaining to false gods (kazab – the deceptive things and misconceptions associated with pagan deities which are untrue and will disappoint, the deceitful delusions which are contrary to reality whereby the betrayed worship perversions by believing liars)?
Pause now and contemplate this (selah – reflect on this highlighted interruption of the lyrics so as to reject and repudiate this, knowing that you were ransomed from this, bought and paid for).” (Mizmowr / Lyrics to be Sung / Psalm 4:2)
The answer: For 3,000 years after this was written, 2,000 years after the gift was offered, for a precious few and never for the religious.
I’ve been sharing the realization that Dowd is the Messiah and the Son of God for most of the 22 years that I have served as Yahowah’s witness and Dowd’s herald. However, that’s only part of what he is addressing because Dowd is so much more than the most acclaimed member of Yahowah’s Family. He was the Passover Lamb, opening the door to eternal life. He fulfilled UnYeasted Bread by depositing our guilt in She’owl. He is our Redeemer and our Savior.
After coming to realize what his testimony in the Mizmowr and that of the prophets Yasha’yah, Yirma’yah, Zakaryah, and Mal’aky reveal, we, myself and the other Covenant members who prepare these books for publication, are committed to including what Dowd has done to earn our respect into every book within the Yada Yahowah Series – correcting all 35 of them. It is part of our commitment to righting this wrong, to holding Judaism and 114Christianity accountable for having deliberately robbed our Savior of his dignity and respect, dishonoring Father and Son while depriving themselves of knowing them.
If one were to ask the eight billion inhabitants of this planet to name their savior, 900 million Hindus would say Vishnu, most of the 1.5 billion indoctrinated by Communists would answer Mao, 1.9 billion Muslims would scream Allah, and 2.6 billion Christians would claim Jesus Christ. Seven billion people would be wrong. As for religious Jews, they will claim that it is a future, unknown and unnamed warrior mashiach. Fewer than 700 know that the answer is Dowd.
In one respect, however, even with wrong answers outnumbering those currently offering the correct one by 10,000,000 to 1, this will soon change in two ways. First, 700 will grow exponentially and become at least 7,000, and the 7,000,000,000 will be no more.
Even before we recognized that Dowd volunteered to fulfill Chag Matsah, we knew that the Messiah and Son of God had been robbed, with the religious either denying his accolades or misappropriating them. It is among the greatest indignities man has perpetrated. The religious have tremendously discounted Dowd’s life and lyrics. And in the process, most have been seduced by Paul, Akiba, and Muhammad into believing, even adoring, worthless lies which have no basis in fact. They prefer myths and fantasies to what Yah inspired His mashyach, melek, naby’, tsemach, bakowr, wa ben, and our yatsa’, to write.
No one had more to say about what actually matters in life. No one is more credible for those seeking to know God. No one has better credentials or is as readily proven correct. It is long past time the world stopped depreciating and devaluing Dowd’s significance, especially Yisra’el. It’s time that everyone the world over comes to realize that they have been played for fools, having been fed a steady 115stream of toxic lies, and have as a result come to romanticize delusions and deceptions that are sure to disappoint.
Vishnu was a myth. There was no Jesus Christ. Allah, as Muhammad’s alter ego was modeled after Satan. Mao was a mass-murdering psychopath.
There is only one right answer.
This is the most important discovery in human history. It was hidden in the open, available for anyone to see. And unlike a relic from our past, this realization will not only infinitely prolong your life, but it also provides direct access to God. Cherish it.
Attesting to this, we have 180 Mizmowr and Mashal which reflect Dowd’s thoughts and accomplishments, almost all of which were written by him. He is the central figure in 1st and 2nd Samuel, 1st and 2nd Kings, and 1st and 2nd Chronicles, and he is unquestionably the most discussed individual throughout the prophets. Each written record is in Hebrew, the language of God, all of which have been meticulously maintained, with almost all of the Psalms and Proverbs represented among the Qumran scrolls.
It is long past time that we recognize that Dowd was the Passover Lamb. That is why he wrote the 22nd Mizmowr | Psalm to share his experience. So now, we can do more than just study everything Dowd said because we can benefit from what he did.
Should anyone think that it is unseemly for Dowd to question why his life and lyrics, accolades and sacrifices, have been disavowed and devalued, may I recommend a brief excursion? Allow yourself to be crucified and then taken to Hell while a few billion scoff and a few billion more deny the experience. Or barring that, devote your life 116to defending and saving your people only to have them give all of the credit to a mythical person.
Dowd did what needed to be done and he explained it so that we could capitalize and endure forever with Yah.
“Of your own volition, come to know and understand (wa yada’ – of your own freewill, choose to realize, becoming aware, acknowledge and make known (qal imperative)) that truly (ky – that indeed, because) Yahowah (Yahowah – an accurate transliteration of the name of ‘elowah – God guided by His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation) has distinguished and will deal differently with (palah – has made a distinction, designating as set apart and separate, distinct and admirable) the steadfastly loyal and magnanimous one, the set-apart one who is realistic, compassionate, and authentic (chasyd – the persistent, reliable, and devoted One who is genuine and generous), unto Himself and on his behalf (la huw’ – concerning the approach to Him).
Yahowah (Yahowah – the proper pronunciation of the name of ‘elowah – God as directed in His towrah – teaching regarding His hayah existence and our shalowm – restoration) listens (shama’ – hears) when I call out (ba qara’ ‘any – when I summon to meet and invite to greet, while I read and recite, even upon mentioning and proclaiming His name (qal infinitive construct)) to Him (‘el huw’).” (Mizmowr / Lyrics to be Sung / Psalm 4:3)
This statement is related to the previous one where Dowd is questioning those who fail to dignify what he has accomplished by fulfilling the Miqra’ey. To keep from annoying him and aggravating his Father in this way, he suggests a different approach: get to know him. Become cognizant of the fact that God has distinguished him above all others. He, alone, was afforded the distinction of serving as the Pesach ‘Ayil. Only Dowd was sufficiently authentic 117and magnanimous to endure the ordeal of Matsah. To serve in this way would require character and courage far greater than any other mortal could muster.
All the while, Dowd’s assessment of his situation was sober, completely rational, reasonable, and responsible even if it was also somewhat emotional. He and his Father had discussed it thoroughly, and both agreed. They would do this for one another and for all mankind.
We know that Yahowah was distinguishing a single soul in this manner because chasyd | loyal and realistic, devoted, generous, and authentic was singular. This same word also appears in Mizmowr | Psalm 86, which begins…
“A request to make intercession by getting involved to resolve this dispute (taphilah) of Dowd (la Dowd). Incline Your ear (natah ‘ozen ‘atah), Yahowah (YaHoWaH), showing Your desire to answer and respond to me, testifying regarding my affliction (‘anah ‘any) on behalf of the unpretentious and straightforward who have been disenfranchised and persecuted (‘any) and need me (‘eboyown ‘any).
I have chosen and You have decided, I want and You concur, that You will carefully consider, watch over, focus upon, and guard (shamar – You will observe (qal imperative second-person masculine singular paragogic he cohortative energic)) my soul and consciousness (nepesh ‘any – my persona and character), for indeed (ky – truly), I am the steadfastly loyal and magnanimous one, the set-apart one who is realistic, compassionate, and authentic (chasyd ‘any – the persistent, reliable, and devoted One who is genuine and generous), the one You have decided to deliver, because it is Your will to rescue, liberate, and save (yasha’).
Your coworker (‘ebed ‘atah) trusts and relies upon You (ha batach ‘el ‘atah). You are my God (‘atah ‘elohym ‘any).” (Mizmowr / Psalm 86:1-2)
118Indeed, Dowd’s nepesh is chasyd | authentic, reliable, realistic, and generous. Dowd’s role in our salvation is obvious and irrefutable. It is stated and affirmed on countless occasions.
And so, while the Chasyd | Devoted and Magnanimous One is undeniably Dowd, the Son of God is exemplary of the Covenant. Therefore, because of what Father and Son have achieved, those who model even a modicum of chasyd and yada’ toward Dowd will be received in kind, becoming God’s children.
We choose our acquaintances and our spouses, but not our parents or our children, and yet, we typically love our families more than our friends. Husbands and wives commonly divorce, but not from their kids. I share this because of something quite remarkable: God allows those who will become His children to choose Him. While He likely reaches out and initiates a relationship with those He wishes to befriend, surely recognizing that they have the greatest likelihood of becoming members of His Family, our inclusion is our option. When it matters most, we get to choose our Father and Mother.
Once we make this decision, once we come to know, understand, concur with, accept, and act upon the terms and conditions of the Covenant and answer His Invitations to be Called Out and Meet, God treats us differently than all other people. We become Family, distinct and set apart. But as part of this process, we too become different than all others because, when it comes to our relationship with Yah, we are genuinely steadfast and loyal, realistic and authentic, consistent and devoted, set apart and trustworthy.
While we prefer to listen to God rather than talk to Him, the Towrah-observant have the great distinction of having Yah’s ear, too. When we speak to our Heavenly Father, He listens. It’s as it should be because we 119thoughtfully considered what He had to say before we asked Him to hear what we may want. And as a result, what we say, what we want, is in harmony with what He wants to hear and what He wants to give. Everything works out beautifully with the right perspective and approach.
We have long since learned that this next statement is not only true, but necessary. Nonetheless, the affirmation is comforting.
“Of your own accord, you should all be agitated and angry, anguished and astonished (ragaz – choose to be perturbed, provoked, even enraged, showing your intense displeasure (qal imperative second-person plural)) and not miss the way (wa ‘al chata’ – and not erring, misleading, or being mistaken (qal imperfect)).
Choose to declare (‘amar – you all should elect to provide answers and make declarative statements (qal imperative)) your conscience, based upon your intellect and, thus, from the heart exercising good judgment (ba lebab ‘atem – coming across as intelligent, as someone who has the capacity to understand, and from your mind), continuing until you lie down (‘al mishkab ‘atah – proceeding and drawing it out until you go to bed; from mashak – to prolong and draw out), then be silent and rest (wa damam – then pause and be quiet (qal imperative)). Pause and contemplate this (selah – reflect on this highlighted interruption of the lyrics so as to reject and repudiate this knowing that you were ransomed from this, bought and paid for).” (Mizmowr / Lyrics to be Sung / Psalm 4:4)
Do not think for a moment that Father and Son are accepting or forgiving of either denying what Dowd has accomplished, as is the case with Judaism, or of misappropriating it in favor of a misnomer, as is the case with Christianity. Yahowah and Dowd are not only angry, but they also want us to be equally agitated and astonished. 120Those who find religious deceptions of this magnitude disgusting seldom miss the way. So, when it comes to accepting Dowd’s role in our salvation, it is important that we openly declare our conscience and are not mistaken.
This does not mean that we should be active 24/7 because that would be wearisome. Speak and share while you are alert and then take a well-deserved rest. In addition, our Messiah could also be saying that we should speak out against the religious proxies and on his behalf while we can, such that when our time is over, we can rest knowing that we did our part.
To love what is right, to be compassionate, to be just and moral, to be part of Yah’s Family, there is much to hate. Speaking forthrightly against that which is wrong is a virtue when it is intelligently presented after using our conscience to exercise good judgment. But then when it is said, let it go. Don’t let it linger through the night. Say it. Drop it. Our words will either be well-received and make a difference, or no amount of them will change anything.
When it comes to doing our part and heralding our Savior, it’s important that we celebrate the seven Mow’ed Miqra’ey, doing so in recognition of what he has done. Then we simply put our trust and confidence in the Father and Son who authored and enabled the way Home.
“Choose the appropriate sacrifices (zabach zebach – properly prepare the offering for the feast (qal imperative)) honestly, accurately, and fairly to be vindicated (tsadaq – forthrightly, with integrity to be innocent and to prosper) and put your confidence and trust (wa batach – choose to confide and rely (qal imperative)) in (‘el) Yahowah (Yahowah – an accurate transliteration of the name of ‘elowah – God guided by His towrah – instructions).” (Mizmowr / Lyrics to be Sung / Psalm 4:5)
121When we prepare lamb for the Passover Feast and arrange the UnYeasted Bread, we should acknowledge who and what they represent. Sharing an accurate assessment of what Father and Son have accomplished during the Miqra’ey is essential to benefit from them.
Also, while acknowledging Dowd’s contribution is essential, his sacrifice would have meant nothing without what Yahowah was able to accomplish as a result of it. As much as we should come to trust and admire our Messiah, ultimately, we are reliant on Yahowah as was he.
As we consider the landscape, it does not appear that there are currently many Jews clamoring for explanations, at least to the degree stipulated by what follows. And yet, it is encouraging that Dowd is predicting this will occur. And when it does, Yahowah will be ready to enlighten His people.
“A great many (rab – a very substantial number) will ask (‘amar – will question, state, and say), ‘Who (my – what, when, how) is the one who will choose to reveal to us (ra’ah ‘anachnuw – is he who has chosen to show us what should be seen, observed, and considered (hifil imperfect jussive third-person masculine singular)) that which is good, useful, and beneficial (towb – something of value which is mutually agreeable, proper and desirable, beautiful and pleasing, joyful and festive, something which makes sense which is enriching and empowering)?’
You and I want You to lift up (nasa’ – it is mutually desirable for You to elevate (qal imperative cohortative paragogic he)) upon us the light (‘al ‘anachnuw ‘owr – the shining brilliance, the luminous and enlightening nature) of Your presence (paneh ‘atah – of Your appearance and face), Yahowah (Yahowah).” (Mizmowr / Lyrics to be Sung / Psalm 4:6)
What we are learning and sharing will contribute to this period of enlightenment. After all, by being a lone 122voice, this singular herald sharing this good and beneficial message must be prior to the two Witnesses.
It seems that Dowd is expecting a harvest…
“You have offered and provided (nathan – You have appointed, offered, produced, and bestowed (qal perfect)) great joy (simchah – happiness and a desire to rejoice, delightful pleasure, cheerfulness, an elevated mood, and sense of appreciation, a tremendously positive and overwhelmingly content attitude, a feeling of jubilation and gaiety, especially a yearning to celebrate) in my heart (ba leb ‘any – in the core of my being and nature, integrated within my ability to exercise good judgment while guiding my motivations and inclinations), more than (min – from within) the time (‘eth – the right period and season, and relative to the passing of time when) their multiplying grain (dagan hem – the increasing and enhancing nature of their barley and wheat) and their new wine (wa thyrowsh hem – wine in the beginning stage of fermentation when it is barely distinguishable from grape juice) will abound, increasing significantly (rabab – will be numerous and abundant).” (Mizmowr / Lyrics to be Sung / Psalm 4:7)
This is very encouraging because it strongly suggests that there will be an abundance of people gathered for the final harvest when Dowd returns on Yowm Kipurym. In context it also indicates that this will be a result of the enlightenment Yahowah is providing through His Latter-Day Witness. And if so, the Messiah is pleased.
Grain is symbolic of saved souls while wine conveys the price paid to ransom them. Over the centuries, very few have been counted among those in Yah’s storehouse, but this will soon change. At the conclusion of the Time of Ya’aqob’s Troubles, as Dowd returns, that number will multiply greatly, as hundreds become thousands.
Should anyone think that one in a million among eight billion people isn’t sufficient to impress a king, Yahowah 123was satisfied with the two in the Garden, the eight on the Ark, ‘Abraham and Sarah made Him laugh, and Ya’aqob’s twelve sons started a family. We were made in God’s image and human families are typically small.
The parameters associated with this next statement are more indicative of the Messiah’s Second Coming rather than the Third Coming…
“Reconciled and in peace (ba shalowm – with salvation and satisfaction, in the most favorable circumstance, lacking nothing, having been treated fortuitously and now content, in friendship and tranquility, the relationship harmonious and affirmed), together and as one (yahdaw – joined in a unifying reciprocal agreement and completely alike), I want to lie down, stretch out, and relax (shakab – I have chosen to recline (qal imperfect cohortative first-person singular)) and be at rest (wa yashen – and sleep (qal imperfect first-person singular)).
Indeed, this is because You (ky ‘atah) alone (badad – uniquely, to the exclusion of all others, in a different class, withdraw and set apart), Yahowah (Yahowah – an accurate transliteration of the name of ‘elowah – God guided by His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation), with absolute certainty (la betach – without risk or vulnerability by trusting and relying, secure and without any concern) will cause and enable me to live, dwelling in a particular place during a certain period of time (yashab ‘any – You will cause me to reinhabit this place to establish a dwelling with me by restoring me such that I am more like You (hifil imperfect – God is acting upon Dowd such that he will be reestablished to restore life such that Father and Son become ever more alike)).” (Mizmowr / Lyrics to be Sung / Psalm 4:8)
It is through context and by making connections that we come to understand. Therefore, let’s reassess where we 124have been. Dowd began his Song revealing that a troubling time of confinement was approaching for him and then for Israel. And in both cases, those who are invited to be called out for having been correct will be afforded a vast and expansive dwelling place. This is a result of Yahowah fortuitously listening to Dowd’s request to intervene and resolve the issues spoiling the relationship.
Cognizant of the magnitude of what Father and Son are offering, Dowd asks how long and for what reason will humankind negate and disavow his gift, disrespecting and devaluing what he has accomplished. He calls the religious misappropriations and replacements worthless myths and total fantasies based upon irrational lies and deceptive misconceptions. He is speaking of the unknown Mashyach of Chabad and of the mythical Jesus Christ of Christianity.
By contrast, Dowd asserts that it is essential to understand that Yahowah has dealt with him differently than anyone else. The realization that he, as Yahowah’s Chasyd | Steadfastly Loyal and Magnanimous One, has been replaced and disavowed by religious myths so astonishing and perturbing that we should be sufficiently agitated that we are provoked to anger, lest we, too, miss the way and mislead. So, we are asked to exercise good judgment and declare these realizations, continuing to do so for as long as we are awakened to this profound and transformational truth – the most valuable discovery in human history.
This understanding that his body would serve as the Pesach ‘Ayil as his soul removed the fungus of religious rebellion during Matsah represent the sacrifices we should confidently trust and rely for our vindication with Yahowah. However, the realization that Dowd had done so would remain unknown until this writing, ten years prior to his triumphal return. Acknowledging that there would eventually be a yearning for the truth, Dowd reveals that many will come to ask, “Who is the one who will choose 125to reveal that which is so beneficial to us?” At which time, the prophet acknowledges that Yahowah will enlighten those who seek His presence.
The realization that there will be a great harvest, with the number of saved souls increasing exponentially, stills Dowd’s soul, causing the one who sacrificed so much for us to rejoice. And it is in this context that we approach the prophet’s concluding statement announcing reconciliation and salvation as a result of Father and Son being of one accord in this matter. So, Dowd is ready to lie down and rest for a while, knowing that Yahowah will, with absolute certainty, cause him to live again, brought back to this place at the right time to provide reconciliation and salvation.
Reconciled with Yahowah over what they had decided he would accomplish during Chag Matsah and again during Yowm Kipurym, Father and Son were in complete agreement. Dowd could rest content that his soul would be awakened and live for this day. Together, they would reestablish a home for Father and Son, for Yahowah and Yisra’el, for the Covenant Family. Consider this declaration your invitation to join them.
The realization that Dowd was speaking of his nepesh | soul being revived to serve in this capacity is made evident by the fact that he has dispensed writing in first-person singular masculine because our consciousness is feminine.
By way of making connections to understand exactly what Dowd was describing in Psalm 4:8, we don’t have to go far because he explained the connection between shakab | relaxed and yashen | slept in Mizmowr 3:5. In context, his introduction reads…
“A Mizmowr | Song (Mizmowr) of Dowd | the Beloved (Dowd), upon his fleeing (barach huw’) from the presence (min paneh) of ‘Abshalowm | Reconciling 126Father (‘Abshalowm), his son (ben huw’). (Dedication to Mizmowr 3)
Yahowah (Yahowah), what is the extent, and why the increasing number (mah rabab) of my adversaries and troubles and of me being confined and harassed (tsar ‘any)? A great many (rab) rise up (quwm) against me (‘al ‘any). (Mizmowr 3:1)
The preponderance of people (rab) are saying (‘amar) of my soul (la nepesh ‘any), ‘There is no salvation (‘ayn yashuw’ah) for him or through him with God (la huw’ ba ‘elohym).’ Pause and consider this (selah). (Mizmowr 3:2)
You (wa ‘atah), Yahowah (Yahowah), are a shield all around me and my source of deliverance (magen ba’ad ‘any), my manifestation of power and attribution of status (kabowd ‘any), and the One raising (ruwm) my head, first and foremost from the beginning (ro’sh ‘any). (Mizmowr 3:3)
I communicated audibly calling out to and summoning (qowl ‘any ‘el qara’) Yahowah (Yahowah), and He answered me (wa ‘anah ‘any) from (min) His Set-Apart Mountain (har qodesh huw’). Pause and consider this (selah). (Mizmowr 3:4)
I relaxed (‘any shakab – I stretched out and reclined, lying down to rest (qal perfect)) and fell asleep (wa yashen – and slept). I will awaken revived and productive (qyts – passing through the summer and the heat of the moment, I am to be roused, feeling alive and refreshed, taking action and bearing fruit (hifil perfect)) because (ky) Yahowah (Yahowah) sustains and supports me (samak ‘any – upholds me, steadfastly focusing upon me such that I can lean on Him for whatever was necessary (qal imperfect)). (Mizmowr 3:5)
127I will not revere nor fear (lo’ yare’ min) the great multitude of people (rababah ‘am) who from all around (‘asher sabyb) have set themselves up against me (shyth ‘al ‘any). (Mizmowr 3:6)
Your desire and my will is for You to take a stand because it is my choice and Your decision to encourage, to be supportive and establishing (quwm), Yahowah (Yahowah). You want to liberate and deliver me because it is Your will to save me, causing me to be victorious, becoming a Savior like Yourself (yasha’ ‘any), my God (‘elohym ‘any).
For indeed (ky), You will strike (nakah), accordingly, all of those who are averse to and oppose me (‘eth kol ‘oyeb ‘any), crushing (shabar) the jawbone and teeth (lachy shen) of the unrighteous and unjust who mislead (rasha’). (Mizmowr 3:7)
Approach (la) Yahowah (Yahowah) for the salvation (ha yashuw’ah) of your family (‘al ‘am ‘atah) and for your benefit (barakah ‘atah). Pause and consider this (selah).” (Mizmowr 3:8)
Dowd, therefore, was not lying down to sleep in his grave as the New Testament authors have claimed. There would be a restful intermission between his First and Second Coming because what he would come to accomplish would be so monumental it would change man’s standing with God. Dowd’s Second Coming as our Savior would be certain, agreed upon, and profoundly important.
Again, making connections to understand, there is a remarkably insightful reference to “resting” in conjunction with Dowd in Psalm 127. It begins…
“A Song (syr) for those who think about ascending (ha ma’alah) by Shalomoh | Solomon (la Shalomoh).
128If (‘im) Yahowah (YaHoWaH) is not building the house (lo’ banah beyth), the labor of those building it is worthless and in vain (shawa’ ‘amal banah huw’).
If (‘im) Yahowah (YaHoWaH) is not paying attention to and watching over (lo’ shamar) the city (‘iyr), the observant watchman (shaqad shamar) is futile (shawa’).
It is of no value for you (shawa’ la ‘atem) to rise up too soon and take a stand prematurely (shakam quwm), continuing to live, lingering and remaining (‘achar yashab) by consuming the bread (‘akal lechem) of burdensome toil (‘etseb).
This is because (ken) He provides (nathan) for His Beloved (la yadyd huw’) a time of rest (shena’).
Behold (hineh), an inalienable inheritance for the role which has been assigned (nachalah) for Yahowah’s (YaHoWaH) children (benym) as a reward, even for recompense (sakar) – the fruit of the womb (pary ha beten).” (Mizmowr / Psalm 127:1-3)
Yahowah is building the enduring Family Home with His Son. All other attempts are in vain. When Yahowah isn’t watching over Yaruwshalaim, a human watchman is futile. God’s timing was articulated from the beginning, so being a herald out of sync with the fulfillment of the Miqra’ey is as worthless, as is continuing to consume the bread of affliction. After a good long rest, God’s solution to what ails the human condition, separating mankind from God, will be provided by His Beloved. His inalienable inheritance as a reward for the role he has been assigned, will be a reward for Yahowah’s children, serving as recompense. And it will come via the womb of a woman, for unto us a child is born, and on our behalf a Son is given.
Since Yahowah has done such a remarkable job explaining Mizmowr 4:8, we’ll leave it at that and move on 129to our final review. May we all benefit from these inspiring words…
“A Mizmowr | Song of Dowd | the Beloved (Mizmowr la Dowd), to the enduring Leader (la ha natsach) accompanied by stringed instruments (ba nagynah). (Mizmowr 4 Dedication)
With regard to my announcement to be called out, to be invited and welcomed while reading and reciting aloud (ba qara’ ‘any), answer me (‘anah ‘any), Almighty God (‘elohym) of my vindication and of me being right (tsadaq ‘any).
In the event of troubling confinement, when the area is narrowed and constrained (ba ha tsar) You have provided a breadth of opportunities for me, including vastly expanding my dwelling place along with providing ample relief for me (rachab la ‘any).
You have chosen to favor me and to be merciful to me (chanan ‘any). And so (wa), You decided to listen to (shama’) my reasonable request to intervene (taphilah ‘any). (Mizmowr 4:1)
Sons of men, offspring of humankind (beny ‘ysh), for how long (‘ad mah) will my significance, honor, and valuable reward, my enormous contribution, deserved respect, and tremendous gift, dignity, reputation, and status (kabowd ‘any) be depreciated and devalued, dishonored and insulted (kalimah)?
Will you choose to continually love, preferring to romanticize (‘achab) vain delusions which have no basis in fact, worthless myths, and total fantasies, (ryq), seeking (baqash) the irrational lies and deceptive misconceptions pertaining to false gods (kazab)?
Pause now and contemplate this (selah). (Mizmowr 4:2)
130Of your own volition, come to know and understand (wa yada’) that truly (ky) Yahowah (Yahowah) has distinguished and will deal differently with (palah) the steadfastly loyal and magnanimous one, the set-apart one who is realistic, compassionate, and authentic (chasyd), unto Himself and on his behalf (la huw’). Yahowah (Yahowah) listens (shama’) when I call out (ba qara’ ‘any) to Him (‘el huw’). (Mizmowr 4:3)
Of your own accord, you should all be agitated and angry, anguished and astonished, deeply perturbed and provoked (ragaz) and not miss the way, be mistaken, nor mislead (wa ‘al chata’).
Choose to declare (‘amar) your conscience, based upon your intellect and, thus, from the heart exercising good judgment (ba lebab ‘atem), continuing until you lie down (‘al mishkab ‘atah), then be silent and rest (wa damam – then pause and be quiet (qal imperative)). Pause and contemplate this (selah). (Mizmowr 4:4)
Choose the appropriate sacrifices (zabach zebach) honestly, accurately, and fairly to be vindicated (tsadaq) and put your confidence and trust (wa batach) in (‘el) Yahowah (Yahowah). (Mizmowr 4:5)
A great many (rab) will ask (‘amar), ‘Who (my) is the one who will choose to reveal to us (ra’ah ‘anachnuw) that which is good, useful, and beneficial (towb)?’
You and I want You to lift up (nasa’) upon us the light (‘al ‘anachnuw ‘owr) of Your presence (paneh ‘atah), Yahowah (Yahowah). (Mizmowr 4:6)
You have offered and provided (nathan) great joy (simchah) in my heart (ba leb ‘any), more than (min) the time (‘eth) their multiplying grain (dagan hem) and their new wine (wa thyrowsh hem) will abound, increasing significantly (rabab). (Mizmowr 4:7)
131Reconciled and in peace, with salvation in the most favorable of circumstances (ba shalowm), together and as one in a unifying and reciprocal agreement (yahdaw), I want to lie down, stretch out, and relax (shakab) and be at rest (wa yashen).
Indeed, this is because You (ky ‘atah) alone, uniquely, to the exclusion of all others, withdraw and set apart (badad), Yahowah (Yahowah), with absolute certainty and without risk or vulnerability (la betach), Yourself, will cause and enable me to live, dwelling in this particular place during that certain period of time (yashab ‘any).” (Mizmowr / Lyrics to Sing / Psalm 4:8)
Wow! That was a treat for the eyes, ears, and mind. In conjunction with the first three Mizmowr, Father and Son have made their plans known.
It is with heightened anticipation and enthusiasm that we press on to the 5th of Dowd’s earth-shattering Songs. It’s truly amazing, even after all of this time, how much we are continuing to learn.
“A Mizmowr | Song of Dowd | the Beloved (Mizmowr la Dowd), to the enduring Leader (la ha natsach – on behalf of the everlasting Conductor and eternal Director) accompanied by stringed instruments (‘el ha nachylowth – for the woodwind instruments).” (Mizmowr / Lyrics to Sing / Psalm 5 Dedication)
There are few things as memorable or moving as lyrics set to melody and music, especially when the thoughts are poignant, and the song is stirring. And while we don’t know the notes which underscored these lyrics, and we cannot replicate the melodious sound of Dowd’s voice, it’s 132inspiring to know that one day we will be able to listen to him sing these songs for us.
The Mizmowr begins by revealing that Father and Son were in agreement, wanting the same thing to occur relative to what Dowd was saying. This is one of many times that a prophet scribes a verb such that it conveys first- and second-person volition…
“It is Your will and my desire because I have chosen and You have decided to thoughtfully listen and respond appropriately (‘azan – of Your own freewill I want You to pay attention and carefully consider so as to fully appreciate (hifil imperative paragogic heh cohortative – the subject, which could be God, causes the object, Dowd’s statements to participate in the action, which is to listen, consider, and respond such that Father and Son become ever more alike)) to my words, each meaningful phrase and promise (‘emer ‘any – to my statements, regarding the lyrics and utterances from the Branch, to my expressive and evocative statements, declarations, and proclamations; a derivation from the root of ‘amar – to say, tell, claim, call, ask, answer, intend, promise, or declare), Yahowah (Yahowah – the proper pronunciation of the name of ‘elowah – God as directed in His towrah – teaching regarding His hayah existence and our shalowm – restoration), because You and I both have come to an understanding (byn – it is our mutual desire to make all of the connections between us so that we fully comprehend everything there is to know (qal imperative paragogic heh cohortative)) regarding my thought process (hagyg ‘any – what I have been meditating upon and explaining).” (Mizmowr / Lyrics to be Sung / Psalm 5:1)
‘Azan can be rendered as simply as “listen or hear,” as anthropomorphically as “give ear,” as pedantically as “harken or heed,” or as inappropriately and religiously as “obey and be obedient.” But since ‘azan is used a tiny fraction of the time we see “shama’ – listen,” we’d be wise 133to do as ‘azan implies, which is “to pay close attention so as to thoughtfully consider and rationally evaluate, then respond appropriately.” ‘Azan speaks of “diligently listening with a focus on understanding, so as to be informed and intelligently reply.”
In this case, ‘azan was accompanied by the hifil stem, which has the subject engaging the object in such a way that the object becomes the subject’s understudy. As such, Dowd is asking Yahowah to engage as ‘azan implies, and after listening respond to Dowd’s ‘emer | message.
We don’t often see the imperative and cohortative moods associated with the same verb, but when we do, we are witnessing a mutual expression of freewill within the relationship. Dowd is saying that what he wants is in sync with what God wants – that their inclinations and wills are similar. That is to say that they are like-minded in this regard.
The reason this all matters is because this amazing verb was directed at ‘emer, another very rich term. It can be rendered as simply as “word or words,” but that would leave us wondering why it was selected over the vastly more common word for “word,” dabar. The answer, of course, is found through careful observation and thoughtful consideration. ‘Emer shapes and shades ‘amar, the most common Hebrew word for “say, said, call, ask, answer, intend, declare, or promise,” such that it encourages us to “closely examine the most meaningful phrases, especially the strokes of the letters which compose the words, considering their implications and nuanced inferences.” Doing so, we find that ‘emer speaks of “the promises associated with the Branch.” Moreover, ‘emer encourages us to “think with a purpose, and to plan accordingly, with regard to every utterance.”
If that were not enough to tantalize the neurons in our brains, this led to another of our favorite words: “byn – to 134make the connections necessary to understand.” In this case, based upon the shared inclinations, byn conveys: “we have come to a mutual understanding after considering everything between us.” This means that they talked it through and came to the same conclusion after considering every ramification. Similarly, byn is our highest calling, our most empowering, enriching, and enlightening opportunity in life. And in this regard, byn is best when our thinking is in sync with God’s.
It’s a shame that English Bible translators have so routinely truncated the rich meanings which can be derived from Yahowah’s chosen language. It is even worse when they stoop to the lowest possible implication. Such is the case with hagyg, a word that can be rendered “moaning,” but is more correctly translated as “thought process.” More fully developed, hagyg speaks of grasping the intent of the most fervent deliberations by deducing the core message of the discourse.”
The only thing Dowd would have spoken to God about of this urgency, where it would have been essential that Yahowah listen to everything he had to say before responding, would have been the Messiah’s participation in the Mow’edym. For his sacrifice to prevail, they would have had to talk it all out, think it all through, and be of like mind, in complete agreement.
It is amazing to witness how bold Dowd was in his communication with God. And had it not been to make certain that they had come to understand all of the ramifications of what he was proposing, I do not think that even Dowd would say such a thing. And since they talked it through and were of one accord, it’s important that we consider the full implications of the most heroic and benevolent act in human history.
Dowd was volunteering to intervene on our behalf, providing justification for the salvation of his people...
135“We both agree that it is mutually beneficial if You listen attentively and respond accordingly (qashab – as a result of our choices and desires being in sync, and with You and I being inclined to listen and reply, please attentively receive this request for an answer (hifil imperative, paragogic heh cohortative)) to the sound (la qowl – to the audible nature) of my urgent and significant request (shewa’ ‘any – of my appeal for assistance, my imploring and pleading to help), my Sovereign and Counselor (melek ‘any – my leader, advisor, and authority, the One I consider), and my God (wa ‘elah).
Indeed, because (ky – emphasizing this statement and making it uniquely focused), for You (‘el ‘atah), and solely on my own initiative, I want to provide the justification to intervene (palal – independently, and on my own accord, having thought about all future contingencies while foreseeing the future, I want to be persuasive in conveying my point of view, presenting an argument to intercede, working as a mediator to arbitrate an agreement (hitpael imperfect – on my own initiative and my own accord, without outside assistance or influence with continuous action and ongoing results pursuant to providing a resolution)).” (Mizmowr / Lyrics to be Sung / Psalm 5:2)
As clearly as words can speak to us, Dowd wrote that he and his Father were of one accord regarding the Son explaining why it was appropriate for him to serve as an intermediary, as someone intervening on behalf of his people. It is now the second time that he has shared this with us, the first occurring in the opening line of the 4th Mizmowr. And there, it hit us right between the eyes, as if a well-placed stone from Dowd’s sling, because in the next statement he asks us why we are continuing to disregard his gift, even showing a preference for religious myths over the truth.
136In response, I find myself editing the entire Yada Yahowah Series, beginning with Babel and now Coming Home. While I knew long ago that the first three Mow’ed had been fulfilled, that there was no “Jesus Christ,” and that Dowd was the Messiah and Son of God, I simply did not understand why the Messiah volunteered to fulfill Pesach and Matsah leading to Bikuwrym in the Yowbel year of 4000 Yah. Likewise, I could not comprehend why Yahowah would entertain, much less support this decision. Recognizing that the 22nd Mizmowr’s depiction of the fulfillment of Chag Matsah was written in first person with Dowd providing the narration, I had assumed that Yahowah had used His nepesh | soul as an elaborate living probe, creating an avatar to fulfill Pesach and Matsah, even though it was awkward to have this aspect of Yahowah enter She’owl and even more so to have the Father fulfill Firstborn Children. Undeterred, I gave the avatar a name, Yahowsha’ | Yahowah Saves. It served as an accurate depiction of the mission, every prophetic portrait of the Pesach ‘Ayil was either written by Dowd in first person or was directly attributed to him through his name or one of his titles. It wasn’t that the Passover Lamb was never named; it is that he was always named Dowd.
The most important discovery in human history was right out in the open, hidden in plain sight, there for anyone to see. And yet, it was only when returning to translate the Mizmowr for Volume 3 of Coming Home that Dowd’s motivation and subsequent justification for enduring Chag Matsah became clear. His reasons were so compelling, His Father listened and agreed, supporting His Son’s courageous and compassionate conclusion.
And while I will share his thinking on this matter with you at the beginning of the Dowd volume of Coming Home, suffice it to say for now, that is where these words, and those which were stated before it, lead. It began with ‘ashery | joyful with me and blessed by me, fortunate in the 137relationship and stepping along the straightforward path which I have provided to give meaning to life. And Dowd has stayed on topic, traveling down the path of the Miqra’ey since then, leading us to this place in the 4th and 5th Mizmowr.
Having missed what now appears obvious throughout his first four Songs during the original draft of this chapter, I explained that the reason God inspired His Son to say that he would be serving as an intermediary and intercessor is that his words would lead us home. I surmised at the time that since Yahowah created the universe and conceived life with words, He would renew and restore life by affirming His Covenant through His Miqra’ey with words. There is nothing as powerful as the Word of God, and no one spoke it as effectively as Dowd.
He did not take this responsibility lightly. He could be used in this way because he was competent and correct, prepared and ready.
“Yahowah (Yahowah – an accurate transliteration of the name of ‘elowah – God guided by His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation), in the morning (boqer – when it’s best to gain information regarding the sacrifice as the sun rises during a new day when enlightenment increases) You hear (shama’ – You listen to (qal imperfect)) the sound of my voice (qowl ‘any – my audible speech).
At the outset of the day (boqer – in the early part of the day as the sun rises and light increases when it’s best to gain information regarding the sacrifice), I make arrangements and prepare myself for You such that I’m competent and correct, ready for You to deploy (‘arak la ‘atah – I pattern myself after You, making purposeful and orderly preparations, taking the proper positions to be valuable and worth using, and so that I can 138engage quickly and thoughtfully, taking immediate action on Your behalf (qal imperfect)).
Then I remain watchful and focused (wa tsapah – I remain intently observant, properly adorned and everything arranged (piel imperfect)).” (Mizmowr / Lyrics to be Sung / Psalm 5:3)
Based upon these words, Dowd earned his place with God. It was not given to him. And since Yahowah is consistent, we too can prepare ourselves such that we are ready and available, valuable and useful even to the Almighty. This is breathtaking in its implications.
It bears repeating: Dowd was useful because he was correct. And he was correct because his testimony about God was wholly consistent with what Yahowah had to say about Himself – especially in His Towrah | Teaching.
While it is not commonly known, boqer | morning can also be translated as “sacrifice,” which is particularly fitting in this context. And so are boqer’s derivative meanings, which include “at the outset of the day, a time of increasing visibility and enlightenment.”
If ever there were a well-placed word, the verbal phrase ‘arak la ‘atah is perfect in this setting. Dowd revealed, “‘arak la ‘atah – I make arrangements and prepare myself for You such that I’m competent and correct, ready for You to deploy, patterning myself after You so that I’m worth using.” And while we will not be replicating his heroic and magnanimous sacrifice, we can prepare ourselves to be effective by comparing his words to those found in the Towrah.
Our foremost goal in attempting to be like Dowd is to be tsadaq | right about God. We remain dysfunctional until we are correct. And by this statement, the Messiah is inferring that his own people are unfit for service. This 139means that Judaism is precluding Jews from knowing and serving Yahowah.
“For God, You are not (ky lo’ ‘el ‘atah – this is because You, Almighty God, will never be) willing to accept that which is wrong (chaphets rasha’ – desirous or able to waver regarding that which is fraudulent because He is not willing to endure criminal injustice, malicious condemnation, or malevolent guilt).
Countrymen who are counterproductive and harmful (ra’ – related individuals who are disagreeable and distressful, injurious and unethical, loudmouthed and adversarial) cannot congregate or dwell with You because they are alien to You and conspire against You (lo’ guwr ‘atah – will not live with You because they are estranged from You by having rebelled against You).” (Mizmowr / Lyrics to be Sung / Psalm 5:4)
Dowd is revealing that he earned the right to serve as the Passover Lamb because he was right with God and properly prepared to do so. And while that’s true, this was also written for us to apply his experience to our own lives. And from this perspective, consider your mortal existence a test, an opportunity to demonstrate that your soul is prepared to serve Yahowah and then worth being saved by Him. Since it is God’s Beryth and His Beyth, and because eternity is a very long time to endure annoying and ill-fitting guests, Yahowah must determine which souls will make Heaven more or less interesting and enjoyable for Himself and the rest of His Family.
While Dowd opened Heaven’s Door and made it possible for us to enter through it as his brothers and sisters, there are inalienable criteria for admission. Wrong will not work. The key to Heaven is about being right.
Unfortunately, for most of the past 3,000 years, Jews have been incorrect about Yahowah, and beginning 2,000 years ago, by denying Dowd’s role in fulfilling Chag 140Matsah, Judaism made it worse. This is why Yahowah chose to enable a gowy to serve as His final Witness, heralding His Son’s return. And it is why I echo Dowd’s tenor and speak out so boldly against the caustic influence of Judaism. The rabbis have conspired against Father and Son and will be condemned for having vociferously rebelled.
On a positive note, for those seeking to contribute to the Covenant Family, the initial step is prior preparation. At the very least, read Yada Yahowah from beginning to end. Know what is right before speaking out, lest you risk adding to the misconceptions.
Yahowah would have to be unjust and be a liar to save everyone. He’d have to be a fool to fill Heaven with those who corrupted the Earth. Fortunately, He is neither.
“The arrogant who seek praise, the foolish and flashy, the confused and deluded (halal – the haughty who are infatuated with irrational beliefs, those with improper attitudes, lacking respect, irrational in their madness with a lack of good sense) cannot be present, appear, or stand (lo’ yatsab – they cannot serve or occupy any place) before Your sight (la neged ‘ayin ‘atah – approaching Your field of vision).
You hate and are hostile to (sane’ – You disdain and dislike, detest and loathe, You abhor and shun, showing no love or compassion toward) all (kol – every one of) those who are engaged in, practice, or advance (pa’al – who work at, perform, carry out, fashion, fabricate, or conspire to promote) immoral and unjust religious deceit (‘awen – that which is twisted and perverted encouraging worship, that which is false and thus damaging to the relationship, idolatrous and harmful).” (Mizmowr / Lyrics to be Sung / Psalm 5:5)
We began Observations stating what Yahowah has once again affirmed: hate is a virtue. It would be a vastly 141better world if more of us knew what to hate and how to properly express our righteous indignation. And it shouldn’t be all that difficult, since Yahowah has set the example we should follow.
Every religious leader, from the Chief Rabbi of every ilk and cult of Judaism to every grand potentate of each Christian denomination from the pope on down, is condemned by this declaration. They will never stand before Yahowah. He abhors them.
Religion is a cancer, and it is spread by those who practice and advance its twisted and perverted idolatry. Yahowah is not amused…
“You either destroy or expel (‘abad – You annihilate and exterminate or eternally separate) those who speak (dabar – those who communicate, verbalize, write, or convey) religious lies, especially the delusions promoting false gods (kazab – that which is contrary to reality, deceptions regarding pagan deities, that which is unreliable, will fail, and thus disappoint).
Bloodthirsty individuals (dam ‘ysh – bloody and violent men) as well as (wa) the deliberately misleading and deceitful (mirmah – the deceptive and dishonest, those who hold a false perception of reality, especially those who use guile and subtlety, pretending to be truthful; from mah – to question the ramah – those who cast aspersions by beguiling and deceiving, treacherously leading to illicit worship), Yahowah (Yahowah – the proper pronunciation of the name of ‘elowah – God as directed in His towrah – teaching regarding His hayah existence and our shalowm – restoration) sees as repulsive and rejects (ta’ab – despises and holds in contempt, sees as vile and abhorrent).” (Mizmowr / Lyrics to be Sung / Psalm 5:6)
God is not all-loving or forgiving. He would cease to be God if He were either.
142‘Abad is bad. To be ‘abad by God is to either have one’s soul exterminated or expelled from His presence. And the latter is a whole lot worse than the former because it leads to incarceration in She’owl.
Religions are mirmah | beguiling, which is why Yahowah ta’ab | rejects them as repulsive. It is ironic that the institutions claiming to speak for God are the ones He finds the most abhorrent.
Long ago, when translating the majestic 119th Psalm, Dowd’s soaring ode to the Towrah, we heard Yah’s Son tell us that Yahowah, Himself, couldn’t keep him out of Heaven because he was carrying his copy of the Towrah with him. He is saying something similar here, albeit by acknowledging the nature of the Towrah’s Author. Since the Temple had not yet been built, the household and home that Dowd was intent on entering was the Covenant Family in Heaven…
“But as for me (‘wa ‘any – and yet I), through (ba – in and with) the abundance (rob – the greatness and enormous extent, the impressive and considerable magnitude) of Your devotion and steadfast love (chesed ‘atah – Your unfailing kindness and affection, Your sense of favoritism and mercy), I will come, and upon arriving, I will enter (bow’ – I will return and be included within (qal imperfect)) Your Family and Home (beyth ‘atah – Your house and household and, therefore, Your Covenant).
I have chosen on my own initiative to make an informative announcement, explaining this verbally, showing and making this known (chawah – it is my desire to consistently and continually speak such that I make it absolutely clear that I have decided to explain what I have perceived, in recognition that I’m not being compelled or influenced by anyone or anything, therefore this proclamation, statement, and message is as a result of my own decision (hitpael imperfect jussive – an expression 143of volition with ongoing consequences that is the result of personal initiative, whereby the speaker isn’t being influenced by anyone else)) regarding (‘el – concerning the direction to) Your set-apart Temple and palatial Residence (hekal qodesh ‘atah – Your home and dwelling place where You prevail and reside) with reverence and respect to You (ba yare’ ‘atah – in recognition of Your awesome and astonishing nature).” (Mizmowr / Lyrics to be Sung / Psalm 5:7)
To be fair, Dowd punched his own ticket to Shamaym by fulfilling Chag Matsah. So, yes, indeed, he’s guaranteed entry into Heaven. More than this, we should expect the Third Coming of Dowd as surely as he has been here twice previously. That is part of his chawah | announcement in this declarative statement.
Upon his arrival, he will enter Yahowah’s Home to anoint the Mercy Seat of the Ark of the Covenant. This would suggest that some portion or all of Yahowah’s eternal Residence will be manifest upon His return. And personally, I’m hoping that it is comprised of light such that it is pleasing to the eye and perfect for spiritual beings.
Therefore, Dowd is giving notice that he has and will return. And he is affirming that the lyrics to these Songs sing to this eventuality.
Nothing else matters – not really. Yes, we have our families and jobs, our hobbies and interests, even the need to attend to the laborious affairs of life, from sleeping to eating, but all of that is like a flower blowing in the wind compared to sharing what he has done to enable others to spend an eternity with our Creator.
There is so much to learn about God, about Heaven, about the Towrah, about Dowd’s and Yahowah’s relationship, about the Covenant Family, about what it means to be set apart, about the Miqra’ey, about Tsyown and Mowryah, even Yaruwshalaim, Yahuwdah, and 144Yisra’el when we closely examine and carefully consider Yahowah’s temple, His earthly abode.
Our guide was Guided…
“Yahowah (Yahowah – an accurate transliteration of the name of ‘elowah – God guided by His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation), You want to lead me, guiding me to the most favorable outcome, then rely upon me, trusting me to achieve (nachah ‘any – Your will is to direct me so that I’m prepared to lead, with You choosing to depend upon me, because You have decided to trust me(qal imperative)), what You know is right and vindicating (ba tsadaqah ‘atah – in what You accept as correct and acquitting, just and fair, appropriate and prosperous, honest and true) especially with regard to responding to (lama’an – with reference to providing answers to, on the account of providing a witness; from ‘anah – to answer and respond, providing testimony) those who, acting as if they are authority figures, are adversarial and opposed to me (showrer ‘any – the empowered who govern or reign who are adverse and hostile to me, my enemies among those who contentiously lord over others).
You want to engage such that Your way is straightforward and right (yatsar derek ‘atah – it is Your will that You position me such that I become like You, and Your path is correctly presented (hifil imperative – it is Yah’s will that He causes Dowd to be straightforward and right, whereby Dowd becomes Yah’s understudy)) before me and in my presence (la paneh ‘any – in front of me).” (Mizmowr / Lyrics to be Sung / Psalm 5:8)
I daresay, this may be among the most important and yet underappreciated prophecies we’ve encountered. It is bold, unexpected, and affirming all at the same time. Therefore, if I may ask, now that we have searched 145Yahowah’s Word together over the course of these many years, without reading ahead, do you see what I see?
I ask because the answer is relevant to how we proceed. After all, when this was initially posted, it was the nineteenth book over the course of nearly that many years and is now the 27th in this series. There have also been ten thousand radio broadcasts. We have investigated and shared countless profound insights together, many of which were not considered by anyone prior to our discovery.
At issue here is, on the one hand, I don’t want anyone to miss out on something Yahowah has to share. The more we know, the more we understand, the better our relationship with Him becomes. But, on the other hand, I don’t want you to miss the sense of adventure, satisfaction, and growth which comes from personal discovery. And I don’t want to wear you down with too much commentary when it may not be needed.
Up to this point, I’ve tried to share as much as I thought prudent, providing everyone with more accurate and amplified translations, and then adding additional insights on the words and their usage elsewhere beyond what can be effectively conveyed within the translations themselves. And at times like this, I’m also drawn to convey how a statement fits within the bigger picture Yahowah is painting, along with conclusions which can be drawn from the proper perspective.
Perhaps the answer to my question is right before us. If you see what I’m seeing, by reading what follows, by way of affirmation, we will have something to share that we both enjoy. And if not, then by walking you through the process, providing a light, a lens, and the proper orientation, with time you’ll be out gallivanting through His words on your own initiative.
146To begin, there are many interesting and pertinent shades to nachah – all of which color Dowd’s lyrics, some of which rise to a level of chutzpah (Yiddish for supreme confidence) that is audacious even for him. With the primary definition of nachah in this context, the statement would read, “You choose to lead me because You want to guide me.” This rendering, at least apart from the imperative, making it Yah’s decision and will to do so, would be well within the normal bounds of what we would expect everyone to say who is Towrah-observant. Further, since Dowd expressed his personal inclination in the previous statement, it makes perfect sense to affirm that it is God’s desire to lead and guide those who are committed to proclaiming what they have learned about His home.
But where this becomes a bit audacious is with regard to nachah’s secondary connotation, which would read, “You choose and want to depend upon and trust me.” Nachah conveys the idea that both parties in the relationship “trust one another and rely upon each other,” and can be extrapolated by inference to the point that they are seen “leaning on one another based upon their mutual respect, such that by working together they both expect a favorable outcome.” This synergistic and relational approach is wholly out of sync with religious perceptions of an all-knowing, all-powerful, omnipresent, and micromanaging god. Such a god does not need anyone to advance his agenda, especially the men and women, who, motivated by fear, are compelled to bow down and worship him. But frankly, religious perceptions are invalid.
To accomplish His purpose, Yahowah not only wants to depend upon men and women like Dowd, trusting and relying upon them, He must do so. For God to work independent of man would defeat His entire purpose of creating the universe and conceiving life. Therefore, Dowd is right. He is just more supremely confident than the rest of us.
147It is Yahowah’s will to depend upon us, such that by trusting and relying upon one another we achieve the perfect harmony of the Covenant relationship. Did you actually believe that God was going to sit around all day and listen to Dowd sing and not join in? Yahowah and Dowd make beautiful music together.
I’m not going to say it, but I’m glad Dowd did: we should trust one another and depend upon each other. It is the way a father and son relationship ought to be. It’s pure Covenant.
Another fascinating aspect of nachah is that it is considered synonymous with nachag, which speaks of “herding sheep away from captivity to a predetermined destination” – from Mitsraym to Yisra’el in one incident and out of Babylon to Yisra’el in another three thousand five hundred years later. This shepherd, therefore, had a Shepherd, a kind and compassionate one, because nachah is also used interchangeably with nachal, which is to “tenderly guide someone away from trouble.” Further, nachah is directly related to “nacham – to comfort and console those receptive to changing their mind” – a thought which will rock our world in a few minutes’ time.
Speaking of guiding us away from trouble, tsadaqah tells the tale of “vindication.” It provides an “acquittal,” thereby declaring the defendant “not guilty” and, thus, “innocent.” Moreover, since lies are harmful, tsadaqah “corrects” them, leaving us with what is “right,” even “just, fair, honest, appropriate, prosperous, and true.” When it comes to knowing, approaching, and living with God, nothing is more important than “tsadaqah – being right.”
Sometimes it’s what Bible translations fail to say that is as misleading as what they actually convey. The religious publishers would have us believe that David was afraid and wanted his God to deliver him by leading him away from his enemies. But that’s not even close to what 148lama’an showrer actually means. Dowd was looking for Yahowah’s guidance “lama’an – with regard to his testimony in response, such that he could provide a witness which answers” the showrer. You see, lama’an is a compound of “la – concerning” and “‘anah – to answer by providing testimony.” He wanted to confront the showrer wielding words, not run from those bearing arms.
Even more revealing, the primary definition of showrer isn’t “enemy” but, instead, “to act as an authority, to lord over others, and to reign or govern contentiously.” Therefore, Dowd was providing testimony in response to “showrer – those who, acting as if an authority, were adversarial and opposed to what he was testifying, the empowered who govern in a manner averse to Dowd’s guidance, especially those who contentiously lord over others contrary to Dowd’s leadership, example, lyrics, and sacrifice.”
In the imperative, Dowd is expressing the will of the One he is addressing. In the hifil, he is conveying two additional concepts, that God is the one causing this result, and that by doing so, Dowd is engaging in the manner of Yahowah, becoming His understudy. Further, it’s Yahowah’s “derek – way” which is being correctly revealed in Dowd’s “paneh – presence.” That’s as real as it gets.
And while these insights are extraordinary, there is far more to Dowd’s pronouncement: “Yahowah (Yahowah), You want to lead me, guiding me to the most favorable outcome, then rely upon me, trusting me to achieve (nachah ‘any) what You know is right and vindicating (ba tsadaqah ‘atah) especially with regard to responding to (lama’an) those who, acting as if they were authority figures, are adversarial and opposed to me (showrer ‘any). You want to engage such that Your way is straightforward and right (yatsar derek ‘atah) in my presence (la paneh ‘any).” Dowd is announcing that 149Yahowah was convinced that He had led His Son to the point he could be relied upon to carry out the most important of all missions. The Father was ready to trust His Son to do what they both knew was right.
As monumental as this prophecy is to our understanding, his concluding statement is nuclear in its intensity – especially when set up by what precedes it. For the observant, Dowd is actually explaining the way Yahowah intends to use him.
So, what else did the Almighty convey by inspiring His Son to write these words? The answer to that question is found in Yasha’yah | Isaiah 40. But before we turn the clock forward to Yasha’yah’s clarification, let’s review where these first five Mizmowr have taken us. Thus far, Dowd has sung…
“Joyful with me and blessed by me, fortunate in the relationship and stepping along the straightforward path which I have provided to give meaning to life (‘ashery) is the individual (ha ‘ysh) who, as a result of the relationship (‘asher), does not walk (lo’ halak) in the counsel of those who are religious and incorrect (ba ‘etsah rasha’), does not stand (lo ‘amad) in the way (wa ba derek) of those who are misleading with their errant platitudes (chata’), neither sits or dwells (lo’ yashab) in the company (ba mowshab) of those who babble, confounding by scoffing and ridiculing (lets). (Mizmowr 1:1)
Instead and by contrast (ky ‘im), within the Towrah | Teaching and Guidance (ba Towrah) of Yahowah (Yahowah) is what is valuable and matters to him (chephets huw’).
And in His Towrah | Directions and Instructions (wa ba Towrah huw’), he meditates, giving serious thought and consideration to the information so as to 150speak decisively (hagah) day and night (yowm wa laylah). (Mizmowr 1:2)
Then (wa), he is like (hayah ka) a tree (‘ets) planted (shathal) near (‘al) an idyllic stream of flowing water (peleg maym) such that as a result of this beneficial relationship (‘asher) he produces and bestows (nathan) his fruit (pery huw’) in his appointed time (ba ‘eth huw’).
His uplifting branch (wa ‘aleh huw’) will never wither and he will never lack understanding (lo’ nabel). In everything that he engages in (wa kol ‘asah) to show the way to the benefits of the relationship (‘asher) he will succeed and prosper (tsalach). (Mizmowr 1:3)
This is not true, nor even remotely similar (lo’ ken), with those who are incorrect, with those who will be condemned for leading others astray and for misrepresenting God’s character (ha rasha’) who, rather instead, will be like (ky ‘im ka) the chaff which is driven away and refuted (‘asher nadaph huw’) by the Spirit (ruwach). (Mizmowr 1:4)
Therefore, based upon this reasoning (‘al ken), those who are incorrect, misled, and misleading (ha rasha’) will not stand upright (lo’ quwm) during the judgment (ba ha mishpat) nor (wa) those who are wrong (chata’) in the enduring community of witnesses (ba ‘edah) of those who are correct and vindicated (tsadyq). (Mizmowr 1:5)
Indeed, because (ky), Yahowah (Yahowah) knows (yada’) the way (derek) of those who are upright, correct, and vindicated (tsadyq), but (wa) those whose path is incorrect (derek rasha’) will perish (‘abad).” (Mizmowr / Lyrics to Sing / Psalm 1:6)
“For what reason, one should ask (la mah), do noisy and confused throngs of scheming and rebellious 151Gentiles gather together to conspire in open defiance (ragash gowym)?
The people of these nations who are transformed while massing under an antiquated and unifying religious, political, and conspiratorial leader (wa la’om) choose to plot and speak after selectively searching, muttering their musings aloud along with their imagined grievances and personal beliefs (hagah) in vain, deluded in their fantasies, while promoting worthless myths (ryq). (Mizmowr 2:1)
The rulers (melek) of the Earth (‘erets), solely on their own initiative, continually set themselves up (yatsab). Those in command claiming primacy of authority and an esteemed status (rozen) lay a foundation to conspire and rebel (yasad) all together (yachad) over (‘al) Yahowah (Yahowah) and (wa) against (‘al) His Mashyach | Anointed Messiah (mashyach huw’). (Mizmowr 2:2)
Let us choose of our own volition to break and pull off (nathaq) their bonds which trap and ensnare (‘eth mowsrah hem) and (wa) desire to cast off and throw away, rejecting (shalak) from us (min ‘anachnuw) their twisted and interwoven threads which bind and immobilize which they use to twist and pervert, harness and control (‘aboth hem). (Mizmowr 2:3)
He who inhabits, establishing His dwelling place (yashab) in the Heavens (ba ha shamaym) holds them in contempt and will pulverize them (sachaq). Yahowah (Yahowah) ridicules their foreign behavior and mocks their unfamiliar language (la’ag la hem). (Mizmowr 2:4)
Then (‘az), He will communicate, expressing Himself (dabar) toward them (‘el hem) showing His frustration and resentment (ba ‘aph huw’), and in His burning indignation (ba charown huw’), He will 152overwhelm and bewilder them (bahal hem). (Mizmowr 2:5)
I, myself, have offered leadership (wa ‘any nasak), providing counsel through my governance (melek ‘any) upon (‘al – alongside) Tsyown | the Signs Posted Along the Way (Tsyown), my Set-Apart Mountain (har qodesh ‘any). (Mizmowr 2:6)
I will choose to account for, proclaiming in writing (saphar) the prescription for living that cuts us into the relationship (choq) of the Almighty (‘el) which Yahowah (Yahowah) said (‘amar) of me (‘el ‘any), ‘You are My Son (ben ‘any ‘atah). This day (ha yowm), I (‘any) bring you forth as your Father (yalad ‘atah).’ (Mizmowr 2:7)
Feel free to ask questions about this, seeking to learn the answers, because literally out of M/me and from M/me (sha’al min ‘any), there will be an inherited share of the land of the Gentile nations that will be given to you and unto successive generations (gowym nachalah ‘atah), even unto (wa) the distant reaches of the Earth, perhaps even the material realm (‘ephes ‘erets) becoming your property (‘achuzah ‘atah). (Mizmowr 2:8)
You shall break up their evil nature and shatter their mistaken ways (ra’a hem) with an iron staff and scepter (ba barzel shebeth) as if they were (ka) a potter’s (yowtser clay) vessel as a means to contain and control (kaly), and then (wa), You will shatter and separate them (naphats hem). (Mizmowr 2:9)
Therefore, now (wa ‘atah) political and religious leaders, military and government officials (melek) choose to be prudent and circumspect (sakal) and elect to heed this warning (yasar), making the rational decision in support of (shaphat) the Land (‘erets). (Mizmowr 2:10)
153With reverence and respect (ba yare’), work with and serve alongside (‘abad ‘eth) Yahowah (Yahowah) and rejoice (wa gyl) to the point of quivering (ra’ad). (Mizmowr 2:11)
Reach out and touch, contacting as a sign of affection, demonstrating your mutual adoration for the relationship, demonstrating your affinity (nashaq) for the radiant and favorite son, the brilliant and purifying heir (bar), lest (pen) he is perceived as indignant and is displeased (‘anaph), and you perish (‘abad) in this way (derek). For indeed (ky), his righteous indignation (‘aph huw’) can be kindled (ba’ar) for a few and for very little (me’at) comparatively (ka).
Joyful with me and blessed by me (‘ashery) are all (kol) who put their trust in H/him (chasah ba huw’).” (Mizmowr / Song to Sing / Psalm 2:12)
“A Mizmowr | Song (Mizmowr) of Dowd | the Beloved (Dowd), upon his fleeing (barach huw’) from the presence (min paneh) of ‘Abshalowm | Reconciling Father (‘Abshalowm), his son (ben huw’). (Dedication to Mizmowr 3)
Yahowah (Yahowah), what is the extent, and why the increasing number (mah rabab) of my adversaries and troubles and of me being confined and harassed (tsar ‘any)? A great many (rab) rise up (quwm) against me (‘al ‘any). (Mizmowr 3:1)
The preponderance of people (rab) are saying (‘amar) of my soul (la nepesh ‘any), ‘There is no salvation (‘ayn yashuw’ah) for him or through him with God (la huw’ ba ‘elohym).’ Pause and consider this (selah). (Mizmowr 3:2)
You (wa ‘atah), Yahowah (Yahowah), are a shield all around me and my source of deliverance (magen ba’ad ‘any), my manifestation of power and attribution 154of status (kabowd ‘any), and the One raising (ruwm) my head, first and foremost from the beginning (ro’sh ‘any). (Mizmowr 3:3)
I communicated audibly calling out to and summoning (qowl ‘any ‘el qara’) Yahowah (Yahowah), and He answered me (wa ‘anah ‘any) from (min) His Set-Apart Mountain (har qodesh huw’). Pause and consider this (selah). (Mizmowr 3:4)
I relaxed (‘any shakab) and fell asleep (wa yashen). I will awaken revived and productive (qyts) because (ky) Yahowah (Yahowah) sustains and supports me (samak ‘any). (Mizmowr 3:5)
I will not revere nor fear (lo’ yare’ min) the great multitude of people (rababah ‘am) who from all around (‘asher sabyb) have set themselves up against me (shyth ‘al ‘any). (Mizmowr 3:6)
Your desire and my will is for You to take a stand because it is my choice and Your decision to encourage, to be supportive and establishing (quwm), Yahowah (Yahowah).
You want to liberate and deliver me because it is Your will to save me, causing me to be victorious, becoming a Savior like Yourself (yasha’ ‘any), my God (‘elohym ‘any).
For indeed (ky), You will strike (nakah), accordingly, all of those who are averse to and oppose me (‘eth kol ‘oyeb ‘any), crushing (shabar) the jawbone and teeth (lachy shen) of the unrighteous and unjust who mislead (rasha’). (Mizmowr 3:7)
Approach (la) Yahowah (Yahowah) for the salvation (ha yashuw’ah) of your family (‘al ‘am ‘atah) and for your benefit (barakah ‘atah). Pause and consider this (selah).” (Mizmowr 3:8)
155“A Mizmowr | Song of Dowd | the Beloved (Mizmowr la Dowd), to the enduring Leader (la ha natsach) accompanied by stringed instruments (ba nagynah). (Mizmowr 4 Dedication)
With regard to my announcement to be called out, to be invited and welcomed while reading and reciting aloud (ba qara’ ‘any), answer me (‘anah ‘any), Almighty God (‘elohym) of my vindication and of me being right (tsadaq ‘any).
In the event of troubling confinement, when the area is narrowed and constrained (ba ha tsar) You have provided a breadth of opportunities for me, including vastly expanding my dwelling place along with providing ample relief for me (rachab la ‘any).
You have chosen to favor me and to be merciful to me (chanan ‘any). And so (wa), You decided to listen to (shama’) my reasonable request to intervene (taphilah ‘any). (Mizmowr 4:1)
Sons of men, offspring of humankind (beny ‘ysh), for how long (‘ad mah) will my significance, honor, and valuable reward, my enormous contribution, deserved respect, and tremendous gift, dignity, reputation, and status (kabowd ‘any) be depreciated and devalued, dishonored and insulted (kalimah)?
Will you choose to continually love, preferring to romanticize (‘achab) vain delusions which have no basis in fact, worthless myths, and total fantasies, (ryq), seeking (baqash) the irrational lies and deceptive misconceptions pertaining to false gods (kazab)? Pause now and contemplate this (selah). (Mizmowr 4:2)
Of your own volition, come to know and understand (wa yada’) that truly (ky) Yahowah (Yahowah) has distinguished and will deal differently with (palah) the Steadfastly Loyal and Magnanimous 156one, the set-apart one who is realistic, compassionate, and authentic (chasyd), unto Himself and on his behalf (la huw’). Yahowah (Yahowah) listens (shama’) when I call out (ba qara’ ‘any) to Him (‘el huw’). (Mizmowr 4:3)
Of your own accord, you should all be agitated and angry, anguished and astonished, deeply perturbed and provoked (ragaz) and not miss the way, be mistaken, nor mislead (wa ‘al chata’).
Choose to declare (‘amar) your conscience, based upon your intellect and, thus, from the heart exercising good judgment (ba lebab ‘atem), continuing until you lie down (‘al mishkab ‘atah), then be silent and rest (wa damam – then pause and be quiet (qal imperative)). Pause and contemplate this (selah). (Mizmowr 4:4)
Choose the appropriate sacrifices (zabach zebach) honestly, accurately, and fairly to be vindicated (tsadaq) and put your confidence and trust (wa batach) in (‘el) Yahowah (Yahowah). (Mizmowr 4:5)
A great many (rab) will ask (‘amar), ‘Who (my) is the one who will choose to reveal to us (ra’ah ‘anachnuw) that which is good, useful, and beneficial (towb)?’
You and I want You to lift up (nasa’) upon us the light (‘al ‘anachnuw ‘owr) of Your presence (paneh ‘atah), Yahowah (Yahowah). (Mizmowr 4:6)
You have offered and provided (nathan) great joy (simchah) in my heart (ba leb ‘any), more than (min) the time (‘eth) their multiplying grain (dagan hem) and their new wine (wa thyrowsh hem) will abound, increasing significantly (rabab). (Mizmowr 4:7)
Reconciled and in peace, with salvation in the most favorable of circumstances (ba shalowm), together and as one in a unifying and reciprocal agreement (yahdaw), 157I want to lie down, stretch out, and relax (shakab) and be at rest (wa yashen).
Indeed, this is because You (ky ‘atah) alone, uniquely, to the exclusion of all others, withdraw and set apart (badad), Yahowah (Yahowah), with absolute certainty and without risk or vulnerability (la betach), Yourself, will cause and enable me to live, dwelling in this particular place during that certain period of time (yashab ‘any).” (Mizmowr / Lyrics to Sing / Psalm 4:8)
“A Mizmowr | Song of Dowd | the Beloved (Mizmowr la Dowd), to the enduring Leader (la ha natsach) accompanied by stringed instruments (‘el ha nachylowth). (Mizmowr 5 Dedication)
It is Your will and my desire because I have chosen and You have decided to thoughtfully listen and respond appropriately (‘azan) to my words, each meaningful phrase and promise (‘emer ‘any), Yahowah (Yahowah), because You and I both have come to an understanding (byn) regarding my thought process (hagyg ‘any). (Mizmowr 5:1)
We both agree that it is mutually beneficial if You listen attentively and respond accordingly (qashab) to the voice (la qowl) of my urgent and significant request to help (shewa’ ‘any), my Sovereign and Counselor (melek ‘any), and my God (wa ‘elah).
Indeed because (ky), for You (‘el ‘atah), and solely on my own initiative, I want to provide the justification to intervene, having thought about every contingency while foreseeing the future, I want to be persuasive in conveying my point of view, presenting my argument to intercede (palal). (Mizmowr 5:2)
Yahowah (Yahowah), in the morning when it’s best to gain information regarding the sacrifice as the sun 158rises during a new day of enlightenment (boqer), You hear (shama’) the sound of my voice (qowl ‘any).
At the outset of the day (boqer), I make arrangements and prepare myself for You such that I’m competent and correct, ready for You to deploy, patterning myself after You so that I’m worth using (‘arak la ‘atah). Then I remain watchful and focused, properly adorned with everything arranged (wa tsapah). (Mizmowr 5:3)
For God, You are not (ky lo’ ‘el ‘atah) willing to accept that which is wrong or waver regarding that which is malevolent and fraudulent (chaphets rasha’).
Countrymen who are counterproductive and harmful, injurious and unethical (ra’), cannot congregate or dwell with You because they are alien to You and conspire against You (lo’ guwr ‘atah). (Mizmowr 5:4)
The arrogant who seek praise, the foolish and flashy, the confused and deluded (halal) cannot be present, appear, or stand (lo’ yatsab) before Your sight (la neged ‘ayin ‘atah).
You hate and are hostile to, abhorring and shunning (sane’) all of (kol) those who are engaged in, practice, or advance (pa’al) immoral and unjust religious deceit which is twisted and perverted (‘awen). (Mizmowr 5:5)
You either destroy or expel, exterminate or eternally separate (‘abad), those who speak (dabar) religious lies, especially the delusions promoting false gods (kazab).
Bloodthirsty individuals (dam ‘ysh) as well as (wa) the deliberately misleading and deceitful, including those who hold a false perception of reality and who use guile and subtlety while pretending to be truthful while 159promoting religious worship (mirmah), Yahowah (Yahowah) sees as repulsive and rejects, holding them in contempt as vile and abhorrent (ta’ab). (Mizmowr 5:6)
But as for me (‘wa ‘any), through (ba) the abundance (rob) of Your devotion and steadfast love, Your unfailing kindness and enduring affection (chesed ‘atah), I will come, and upon arriving, I will enter (bow’) Your Family and Home (beyth ‘atah).
I have chosen on my own initiative to make an informative announcement, explaining this verbally by showing and making this known (chawah) regarding (‘el) Your set-apart Temple and palatial Residence (hekal qodesh ‘atah) with reverence and respect to You (ba yare’ ‘atah). (Mizmowr 5:7)
Yahowah (Yahowah), You want to lead me, guiding me to the most favorable outcome, then rely upon me, trusting me to achieve (nachah ‘any) what You know is right and vindicating (ba tsadaqah ‘atah) especially with regard to responding to (lama’an) those who, acting as if they were authority figures, are adversarial and opposed to me (showrer ‘any).
You want to engage such that Your way is straightforward and right (yatsar derek ‘atah) before me and in my presence (la paneh ‘any). (Mizmowr 5:8)
The reason that I have highlighted yatsar derek paneh will become evident as we move into the next chapter and consider the profound connections between Mizmowr / Psalm 5 and Yasha’yah / Isaiah 40. One sets up and the other explains who will do what for whom, when, and why.
