239Coming Home

Qowl

…A Voice

7

Anointed Messiah

Exceeding Your Expectations…

There isn’t a single prophecy pertaining to the fulfillment of the Miqra’ey or of His return in which Yahowah cites the name or title of anyone other than Dowd. And yet, as a consequence of Judaism and Christianity, fewer than one in ten million people currently make the connection between them.

There are hundreds of prophecies in which Dowd is expressly named, and hundreds more are replete with one or more of his accolades and titles. Many were fulfilled during Chag Matsah in the Yowbel year of 4000 Yah, in 33 CE, while the remaining will transpire in year 6000 Yah upon his return during Kipurym.

In spite of this, Judaism emerged to deny the fulfillment of the Mow’edym because Christianity grew by misappropriating Dowd’s role in enabling them. But why would either trust a God who couldn’t keep His promises or remember names? Who would want to spend an eternity with a Father who would deprive His Son of his accomplishments?

Christians have had to cobble together pagan lore to create a god which fits their sensibilities and expectations, one they believe will do as they desire because they have projected their desires upon him. And yet, the beloved Son of God, the anointed King and Messiah, even Savior, the religious seek was hidden in plain sight. He is real, eminently and intimately knowable, even verifiable. No 240faith is required to become acquainted with him or to benefit from what he has said and done.

As one would take out the trash, you can throw your dead god on a stick away and, along with that revolting image, your church, your Bible, and your religion – all of it: Jesus of Nazareth, Christ and Christian, Easter and Christmas, Sundays and steeples, prayers and worship, the Lord and Mary, Peter, Paul, and Timothy, financial donations and bowing down, the Trinity and faith, a dying and resurrected god, a New Testament and Gospel of Grace. It is all rotten to the core. It is all babel.

But so are Judaism and Islam, Mormonism and Hinduism, Buddhism and Secular Humanism, Capitalism, Fascism, Socialism, Communism, and Multiculturalism, and even conspiratorial agendas, New-Age Spiritualism, and Yoga. If you still count yourself among their devotees, and if taking out the trash is too much to ask at this point in our relationship, then I’d like you to leave. Your religion and your politics are stinking up the place.

That said, over the past twenty-two years, I have never sought, and I will never seek, the company of those who are passionate about their conspiracies or defined by their faith in their religion or politics. Personally, I think such individuals are ignorant and irrational. God holds a similar view; He has avoided the political, despised the religious, and mocked the conspiratorial for six thousand years.

For those who will seek a different path to understanding because they perceive that I have somehow devalued their precious “Jesus Christ” and have overhyped “David,” may I suggest that doing either is impossible. There never was a “Jesus Christ.” He’s a mythical misnomer, without any prophetic support, cobbled together from pagan religious lore. There is absolutely no basis whatsoever in the Word of God for Jesus, Christ, Christian, Christianity, Church, New Testament, or Gospel.

241Dowd fulfilled Yahowah’s promise to provide the Passover Lamb. His soul fulfilled UnYeasted Bread to perfect his people. He was the Firstborn of Bikuwrym.

Yahowah has clearly elevated Dowd to the highest level anyone has ever or will ever achieve. Nothing I write on his behalf will ever measure up to God calling Dowd the “dowd – beloved,” “ben ‘el – son of God,” “tsadaq – right, even vindicated,” His “mashyach – anointed messiah,” the “melek – king” of Yisra’el, both past and in the future, the “ra’ah – shepherd who will tend to His flock,” and the zarowa’ | sacrificial lamb” who saved them. Dowd | David wrote the “mizmowr – songs” Yahowah, Himself, inspired and sings. Our Heavenly Father is Dowd’s Father, and He is very proud of His Son.

Frankly, this should be as obvious as the noses on our faces. The express reason that the universe was created, life was conceived, and the Towrah was presented is because God wanted to enjoy being a Father, to share and give all He had to offer to His children. With Dowd, Yahowah found the Son He was seeking to love, enlighten, empower, and enrich.

I trust the author of this Song, as does God.

“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):

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) wants to respond to you (‘anah ‘atah – He has consistently decided to reply, offering answers (qal imperfect jussive)) in the Day of Trouble (ba yowm tsarah – during the Time of Unfavorable Circumstances, day of dire straits, vexing calamity, debilitating distress, and adversarial anguish; from tsar – of being narrowed and confined by adversarial foes and oppressive enemies, and 242tsarar – to be hemmed in, besieged, and bound up, cramped and then hostilely attacked after being narrowed in a confusing and confining manner).

He wants to lift you up so that you are unassailable (sagab ‘atah – He continually demonstrates His desire to protect you (piel imperfect jussive)) in the name (shem – with the personal and proper designation and reputation) of the God (‘elohy – the Almighty One; plural of ‘elowah – God) of Ya’aqob | I Supplant (Ya’aqob – I am the one who replaces and supersedes by circumventing and overreaching, I will accept the rewards and suffer the consequences of being insidious in substituting myself for another while seeking acclaim, wealth, and power, being sly in the process because I am the heel; from ‘any – me, myself, and I are ‘aqab – to receive the benefits or endure the ramifications of outmaneuvering and encroaching by perniciously and fraudulently assailing, such that I am a heel).” (Mizmowr / Lyrics to Sing / Psalm 20:1)

Dowd’s interests and agenda were in sync with Yahowah’s, which is why he is stating, rather than asking about, God’s aspiration during the Time of Ya’aqob’s Troubles. Those who do not know Yahowah are predisposed to ask God to reveal His will for their lives. Those who know Him simply affirm it as Dowd is doing.

The difference is astronomical. To ask God for something He has provided countless times is disrespectful and disingenuous. To state emphatically that you know His will and concur with His desire is reassuring.

The Yowm Tsarah | Day of Troubles, followed by Ya’aqob’s name, is a reference to the Time of Ya’aqob’s Troubles when Yisra’el will be thinned at the waist and, once vulnerable, attacked by millions of Muslims. That is important because it dates the rest of the prophecy, revealing the timing.

243It is also interesting that Yahowah’s predetermined response is to protect the value and importance of His name, especially at a time when He is called everything other than Yahowah. If God did not care what we called Him, as is opined by millions of Christian apologists, then He wouldn’t be seeking to defend His name.

While born in Bethlehem, Dowd lived upon Tsyown. We’ve read what he has written on the signs he and his God posted along the way…

“From Tsyown and by means of the Signs Posted Along the Way (wa min Tsyown), it is His will and desire to reach out by dispatching and extending (shalach – He will choose to send out (qal imperfect jussive)) from this set-apart place (min qodesh – by means of being set apart and from the set apart) someone to assist you who is able to accomplish the task (‘ezer ‘atah – the help you will need, a collaborator who is strong enough to get the job done) along with the means to strengthen and sustain you (sa’ad ‘atah – He will support and uphold you, making you safe by sustaining you, expending the energy to renew and energize you (qal imperfect jussive energic nun)).” (Mizmowr / Lyrics to be Sung / Psalm 20:2)

The inference here is that this “helper” sent out “to assist” is Dowd, Yahowah’s right hand and shepherd. He is inseparable from Tsyown. His home was built there, and he wrote many of the inscriptions on the signs posted along the way. He is the Messiah his people have long sought.

And while Dowd and Tsyown represent the same things, and while Dowd has been extended to Yisra’el on three occasions, it is possible that the collaborator seeking to strengthen and sustain God’s people during their Time of Trouble could be the King’s herald. I say this because by the time Dowd arrives the troubles will be over for the surviving remnant.

244This next statement includes three interesting words. Minchah can be rendered correctly as “contributions” or “sacrifices,” even as “offerings or gifts which have been bestowed and apportioned.” As such, God could be choosing to remember whether or not we have done as He instructed during the Miqra’ey, especially on Pesach with regard to the sacrificial lamb. It is through the Spring Miqra’ey that the gifts of the Covenant are “minchah – bestowed and apportioned.” However, He could also be mindful of the time we have sacrificed to contribute to what He wants to achieve, and the things we’ve done to bestow the truth for the benefit of others, particularly because minchah implies that the contribution has been given without compensation. There is even the implication that this gift is of a superior nature.

Rabbis, who charge Jews for everything, enriching themselves at the expense of their people, while presenting themselves fraudulently as a “superior gift” to their kin, call their “prayer time,” which is nothing more than collective rote recitals from their Talmud, mincha, perverting the actual meaning of minchah. That said, these same rabbis who have a love-hate relationship with Dowd, specifically include Mizmowr 6 among their recitals. I suspect that this is true because Dowd wallows in his failings throughout the Psalm, and it reveals his personal vulnerabilities during his darkest hour. The message of Dowd’s song, however, which was scribed to acknowledge that we are frail and Yah is strong and that we should trust and rely upon Him, not ourselves, is one that the rabbis all seem to have missed and are all too willing to subvert.

The second thought-provoking term, ‘aleh | ‘olah, also conveys a range of potential meanings, most of which are differentiated based upon the diacritical markings, contrivances which were added under false pretenses two thousand years after these lyrics were scribed. Circa 1100 CE, and under the spell of the Rambam, rabbis had the 245audacity to call their Masoretic Text vowel-pointing system, “Shav,” from the verb, “showa’ – to deliberately deceive and fraudulently mislead.” Therefore, I have consistently disregarded their inclinations and have chosen to predicate the definitions of the words found in these books strictly upon the Hebrew letters originally written to depict them. Such then is the case with ‘aleh | ‘olah which, based upon “‘alah – to go up, rise, and ascend, is correctly translated as “means of ascent” or “acceptable means to rise.”

This known, ‘olah is often rendered “burnt offering” only because smoke “rises.” As ‘aleh, it is “a branch, an extension from the main trunk of the tree which grows out laterally and produces prolific foliage.” It is also “a secondary outgrowth or stem.” While it doesn’t fit this context, the lexicons suggest that ‘olah can be rendered as “injustice, the state of being incorrect or unjust.”

The third insightful term, dashen, which I’ve rendered as “the one accepted and anointed,” we’ll consider further at the conclusion of this remarkable prophetic statement…

“His desire is to remember (zakar – His will is to recollect, recall, and bring to mind) all of your contributions (kol minchah ‘atah – all of your sacrifices and offerings, your gifts, and everything you have bestowed on behalf of others) along with (wa) those of your branch, your means of ascent, and way of withdrawal (‘aleh | ‘olah – the acceptable means to rise, from ‘alah – to go up, rise, and ascend) of the one accepted and anointed (dashen – the one who was prepared and prospered then became overly satisfied (piel imperfect cohortative – first-person expression of volition, which is best attributed to the speaker, and thus Dowd, where the object, which is the acceptable branch, has chosen to be put into action by the subject, God, with unfolding implications over time)). Pause now and 246contemplate what this means (selah).” (Mizmowr / Lyrics to be Sung / Psalm 20:3)

Mutually beneficial relationships are reciprocal. Therefore, it’s appropriate for Yahowah to contribute on behalf of those who have made a contribution to His people. In this regard, there are two individuals who stand out – Moseh and Dowd – one of whom is being designated here by the references to “branch,” “being used as a means to ascend and provide answers,” as well as “being acceptable and anointed.” Only Dowd met each of these qualifications.

Yahowah is going to forever cherish Dowd’s contributions to the Covenant Family. And we will all appreciate the means he provided for us to withdraw from the caustic nature of religion and ascend to Heaven.

In the beloved 23^rd Psalm, the author also used dashen in conjunction with tsarar, to say, “You have prepared and arranged, putting in place (‘arak), a table (shulchan) before me (la paneh ‘any), conspicuously beyond the presence (neged) of my adversaries who would narrow my scope and silence me (tsarar ‘any). You have anointed (dashen) my head (ro’sh ‘any) with oil (ba ha shemen). My cup (kwos ‘any) overflows with abundance (rawayah).”

When dashen is used in the Towrah, especially by Moseh, it speaks of “prospering.” (Dabarym / Deuteronomy 31:20) But it is also used in Shemowth / Exodus 27:3 when describing the construction of a receptacle to collect the ash and fats of the sacrificial lamb once the inedible parts were burned outside the Tabernacle. That definition does not fit in this context because the remains are without value, leaving us with “anointed, acceptable, and prosperous.” And it is Dowd, of course, who is Yahowah’s anointed.

247Moving on to the next statement, we’ve long since come to realize that the symbolism of leb | heart has evolved over the three thousand years since this was written. In Dowd’s mind, as he scribed these words, the heart was the seat of judgment, the place where observation and experience coalesced with character and intellect to produce the best possible plan of action, one in which the individual was motivated and confident in achieving. Today, we’d call it exercising good judgment such that our actions are reasoned and right.

“He wants to give to you (nathan la ‘atah – it is His desire and will to bestow unto you, offering and allotting you (qal imperfect jussive)) that which is in accord with (ka – that which is consistent with) your best judgment (leb ‘atah – you exercising good judgment such that your heartfelt desire is determined by your conscience and is the product of observation, experience, character, and intellect) and fulfill (wa male’ – choose to satisfy (piel imperfect jussive)) everything you’ve advised and proposed (kol ‘esah – all of your conclusions and counsel, the things you have thought about, accepted, and acted upon).” (Mizmowr / Lyrics to Sing / Psalm 20:4)

This is either wonderful or terrible depending upon how accurate our thinking, conclusions, and counsel have been. If addressing Dowd, then Yahowah is affirming that He concurs with Dowd’s thinking on the matter of fulfilling Chag Matsah and Kipurym. The Son proposed this plan and quickly received his Father’s full support. The Mow’edym have been and will be fulfilled just as Dowd advised.

There is but one way to benefit from this extraordinarily positive opportunity, and that is to be observant, closely examining and carefully considering everything Father and Son have revealed to us through Mizmowr such as this one, and then exercise good judgment regarding what we have learned.

248So that we are on the same page, there were four reasons that I was led to present Mizmowr 20 before commencing with our review of Psalms 6 and 7. The first is that it was written to enlighten us about what to expect from Yahowah during the Time of Ya’aqob’s Troubles. The second is the use of yashuw’ah | salvation in context with its root, yasha’ | to save and deliver. The third is dagal | to look at and celebrate a conspicuous banner. And the fourth is its inclusion of mashyach | anointed messiah. In the next two statements, we will find all four of these words.

Dowd is encouraging everyone listening to him to “ranan – shout for joy” “ba yashuw’ah ‘atah – in your salvation.” It is an expression of the benevolent idea that Dowd, like every Covenant member, celebrates the addition of each soul to the Family. This expression of joy, however, is not based upon a nebulous religious notion or even popular belief but, instead, in the name of our God, Yahowah, and on behalf of those who “dagal – choose of our own accord to actually observe, closely examining and carefully considering the conspicuous banner which will be raised in recognition of its unfolding consequences.”

Up to this point, we have been uncertain as to whether this Mizmowr has been addressing Dowd or one of the Witnesses devoted to increasing Yisra’el’s knowledge of him. And now, based upon the use of the first-person plural, it appears to be both – revealing that Yahowah is as interested in what Dowd has accomplished as He is in informing Yisra’elites about it…

“We want to shout for joy (ranan – it is our desire to sing blissfully, rejoicing (piel imperfect cohortative first-person plural)) over your salvation (ba yashuw’ah ‘atah – in your deliverance, welfare, freedom, and victory) in the name (wa ba shem) of our God (‘elohy ‘anachnuw) by conspicuously lifting up a banner (dagal – by what we readily point out and celebrate, upholding in sight of the 249people as our sign, an ensign recognizing the unfolding implications of this message over time (qal imperfect first-person plural)).

Yahowah (Yahowah – an accurate transliteration of the name of ‘elowah – God guided by His towrah – instructions) wants to satisfy and fulfill (male’ – His desire and choice are to completely and totally satisfy (piel imperfect jussive)) all of your requests and expectations, your inquiries and questions (kol misha’lah ‘atah – every one of your petitions and appeals).” (Mizmowr / Lyrics to be Sung / Psalm 20:5)

Every reconciled soul is cause for celebration. So, whether this is Father and Son or the Messiah and his Messengers jubilantly singing, the more who are yashuw’ah | emancipated and liberated, delivered and saved the better.

Yasha’yah referenced this banner in association with the Choter in Isaiah 11, calling it a Nes | Banner. Dowd has chosen dagal to describe the same banner, revealing that either Father and Son and/or the Messiah and his Messengers will be lifting it up for all to see. Moreover, as was the case in Yasha’yah, where Yahowah was raising the Sign scribed by His Choter, this Banner speaks of Dowd and Yahowah, of Yahuwdym and Yisra’el, and of the Mow’edym and the Beryth, with every word leading to the return and salvation of God’s people.

Yahowah is committed to “satisfying our requests by fulfilling our expectations.” But here, context is especially important because this was written to those who were saved in the name of God and who chose to consider the conspicuous banner which will be raised. Many of the words written on that sign will have come from Dowd, and all will have been inspired by Yahowah, either directly through His prophets or born out of thoughtfully 250considering what they have written. You could be reading them now as we consider this Mizmowr.

The flow of the sentence is also interesting in that the fulfillment of our requests and expectations follows the celebration of our salvation. This isn’t God granting temporal and mundane prayer requests in the here and now but, instead, promising that life with Him in the hereafter will be extraordinarily fulfilling. This serves as an affirmation that we have been right all along. Our salvation is far less appealing than the prospect of exploring the universe with its Creator and with our Heavenly Father enriching, empowering, and enlightening us every step of the way.

Speaking of this very moment when his people are being saved by observing the words on the banner that the author of this song has so beautifully contributed, with it now being unfurled as the beneficiaries celebrate their most hopeful desires being fulfilled, the beloved Son continues…

“Concurrently now (‘atah – so then at this time, simultaneously with the events being narrated), I realize at this time (yada’ – I know and understand, appreciate and acknowledge at this specific period of time (qal perfect)) that surely (ky – that indeed) Yahowah (Yahowah) will deliver at this moment to liberate and save through (yasha’ – He will emancipate and achieve victory through (hifil perfect third-person masculine singular – God will have enabled His Mashyach to become an extension of Himself, thereby causing salvation through)) His Anointed Messiah (mashyach huw’ – the one God has specifically chosen and prepared, giving him the authority, approval, and permission to lead).

He has chosen to answer and respond through him (‘anah huw’ – it is His desire to consistently sing along with him, replying by continually and literally declaring 251the information needed to answer important questions regarding him, genuinely choosing to be preoccupied with him and concerned about him (qal imperfect jussive)) from (min – out of) His Set-Apart Spiritual Realm in the Heavens (shamaym qodesh huw’) through the Gibowrah | Feminine Characteristic of a Capable and Courageous Individual, the most prominent and powerful leader who isn’t afraid to fight for what is right (ba gabowrah – as the feminine of gibowr, gibowrah reveals that Yahowah’s response is through Dowd’s nepesh | soul; from gibowr – the empowered defender of his people), of His Right Hand (yamyn huw’) saving and delivering (yasha’ – rescuing by removing all that is dangerous, liberating while providing for the collective welfare, and becoming victorious).” (Mizmowr / Lyrics to be Sung / Psalm 20:6)

After telling us that Yahowah was in full agreement with Dowd’s proposal pursuant to Yisra’el’s salvation, we read that Father and Son were celebrating the result, even lifting up a banner explaining how God would surpass our expectations. In this regard, and at this moment, Yahowah vowed to deliver His Anointed Messiah. God then affirmed that He has chosen to respond in this manner, sending His Gibowrah from Heaven to save and deliver His people.

Since the only relevant aspect of the Messiah’s persona which is feminine would be his nepesh | soul, the Miqra’ey would be fulfilled in this manner. Should anyone have been looking for an overt and incontrovertible declaration from God that Dowd’s soul fulfilled Pesach, Matsah, and Bikuwrym through Dowd’s nepesh, Yahowah has satisfactorily answered this question.

Digging deeper, mashyach is correctly translated as “anointed” and appropriately transliterated as “Messiah.” Mashyach designates “someone God has specifically chosen and prepared, giving him the authority, approval, and permission to lead.”

252To determine whom Yahowah was referring to, it is vital to note that Dowd is not only specifically named as “Yahowah’s Mashyach” on numerous occasions throughout the Psalms and Prophets, he, on Yahowah’s instructions, was mashyach three times. Moreover, Dowd was God’s foremost gibowr.

While there are those who, preferring to give the “Messiah” title to their “Christ,” would limit their translations of mashyach to “anointed” when addressing Dowd, this approach is replete with two challenges that cannot be overcome. First, if mashyach isn’t properly transliterated as “Messiah” when it is presented as a title, then there is no “Messiah.” There is no other Hebrew word or concept that would justify it. And second, in Dany’el / Daniel 9, the person who fulfilled the full spectrum of the most famous Mashyach prophecy was the man to deliver it – Dowd.

In the words of my favorite songwriter: “Pause now and think about this.”

To be credible when moving from one language to another, the rules are simple: words should all be translated (conveying their meaning) while names and titles must be transliterated (communicating their pronunciation). Titles can then be explained should they convey something of interest. With Dowd, mashyach is used as a verb, a noun, and as a title, making him both “anointed” and “Messiah.”

Moving on to an even more revealing term, we have seven choices with yasha’ when it is addressing what God would achieve through the Mashyach | anointed Messiah. The first time yasha’ appears in this prophecy it is a verb scribed in the third-person masculine singular where the subject is clearly identified as Yahowah and the object is unmistakably mashyach huw’ | His Messiah. Expressed in the hifil stem, the subject, Yahowah, causes the object, His Messiah, to participate in the action – which can be 253deliverance, liberation, freedom, victory, salvation, safety, and/or providing for the general welfare of the people – in a collaborative fashion as a secondary subject. The object, therefore, participates in the action that the subject enabled and initiated such that they are seen working together, albeit with the subject in control and pulling the strings. One could go so far as to say that Yahowah was promising to deploy His Messiah in this way such that He could participate in the action while showing very little distinction between Himself and ha Mashyach. Two distinct individuals would yasha’ as one.

Then, of course, by stating this under the influence of the perfect conjugation, Yahowah would be achieving “yasha’ – deliverance, freedom, victory, and salvation, providing for the general welfare of the people,” at some point in time. This would be a one-and-done affair.

This is great news for me because I’m exonerated to a certain extent. The hifil stem affirms that Yahowah was not only directly involved in the fulfillment of Pesach and Matsah leading to Bikuwrym, but He also enabled the beneficial results as I have stated from the beginning. Further, His role as instigator and participant was accomplished such that it would be difficult to distinguish between Yahowah and His Messiah during the process. God and the Gibowrah would be distinct individuals with God’s Right Hand appearing as a diminished manifestation of Yahowah. Even the recognition that this would be achieved through the use of a nepesh | soul is affirmed by the feminization of gibowr.

So close and yet so far.

Therefore, in this prophecy, especially with yasha’ repeated, albeit as a noun, at the conclusion of the declarative statement of cause and effect, God could be promising any one of seven related outcomes. He would “deliver” His Messiah “to save” His people through him – 254something which occurred during the fulfillment of Pesach and Matsah in the Yowbel year of 4000 Yah in 33 CE. He would “liberate and emancipate” Yisra’el from the Time of Trouble during Kipurym during the Yowbel year of 6000 Yah in 2033 CE. At that time, he would “make them victorious” while providing for the overall welfare.” On both occasions, He would provide “freedom” and “safety” from the controlling and manipulative nature of religion and politics.

This is great news for Yahuwdym | Jews because they have been and will be afforded the benefits of yasha’, all hand delivered by Yahowah through ha Mashyach Dowd. Salvation, deliverance, freedom, victory, and wellbeing are all available for the accepting. The Redeemer is kin. The Ga’al, Mashyach, Zarowa’, and Melek are one. No religion or religious myths are required.

This is the worst possible news for Judaism. The G-d of HaShem infamy whose name they will not acknowledge is the source of salvation they deny even exists. Pesach, Matsah, and Bikuwrym were fulfilled by the very Mashyach Judaism will not name or credit with the sacrifice. And the same Mashyach Yahowah chose and anointed 3,000 years ago is returning for the third time at a date certain – albeit on a different calendar than the one they use and on a day whose purpose they have inverted. You can kiss your ugly black-attired Haredim goodbye and good riddance.

For Christianity, there is nothing left – no Christ, Christians, or Church, no Dead God on a Stick, no Christmas, nor Easter. It was all a lie – a myth no more real than those of Odysseus and Dionysus. The New Testament is a complete fraud.

While I had been so very close to being correct, I should have been able to put all of the pieces together to form a unified presentation of the fulfillment of the 255Miqra’ey on behalf of the Beryth by Father and Son long ago. Every Psalm and prophecy we have translated pursuant to the fulfillment of the Mow’edym attest to the fact that it was a collaboration between Yahowah and Dowd. Every relevant assessment of future history was either delivered in first person by the participant – Dowd – or it identifies Dowd by name, title, or accolade. Mizmowr 20 is an example where all three affirmations are presented in a single narrative.

The key to understanding the mechanism deployed to deliver salvation was presented here with gibowrah and in Psalm 103 with the emphasis placed upon Dowd’s nepesh | soul. But it is the many statements strewn throughout the prophetic discourse where we find the motivation that matters most. The desire of Dowd and the will of Yahowah, the choice of the Son of God and the decision of His Father are constantly revealed through the imperative and cohortative moods. Dowd wanted, perhaps truly needed, this opportunity to recapture his people’s respect, and God would not deny him. By enduring two hellish days, ha Mashyach and Ben ‘Elohym through his brave Gibowrah | feminine manifestation of his capability and courage would yasha’ Yisra’el forevermore. The sacrifice would be limited by the perfect conjugation with the benefits enduring through the ongoing nature of the imperfect.

The fact is, Dowd did this, and he deserves the credit he has been denied. More importantly, because Father and Son fulfilled the Mow’edym together, by explaining it, Yahuwdym can benefit from the sacrifices that would otherwise be for naught. Therefore, in recognition of these things, this is the most beneficial discovery in human history – more valuable and transformative than fire, the wheel, and even sliced bread – combined.

My initial perception that Yahowah was working through Dowd to save His people as opposed to independently has been confirmed. I knew that Dowd was 256ha Mashyach and Ben ‘Elohym and that Yahowah was directly involved, participating in the process of our salvation. All I failed to do was put it all together and ascribe the consciousness deployed to achieve salvation, ultimate liberation and victory, to Dowd.

I have apologized to my King, and more importantly, I am committed to working along with other Covenant Members to correct the record such that we correctly present what Father and Son achieved. Editing An Introduction to God, Yada Yahowah, Observations, Coming Home, Babel, and Twistianity to properly convey the truth to Yisra’el will be the most rewarding year of our lives.

Knowing that we would eventually figure it out, the dagal | banner being conspicuously displayed to convey all of this to God’s people in time for them to come back home with their relationship reconciled is being hoisted after ha Mashyach has been properly identified and credited.

After all…“Concurrently now (‘atah), I realize at this moment (yada’) that surely (ky) Yahowah (Yahowah) will deliver, liberate, and enable salvation through (yasha’) His Anointed Messiah (mashyach huw’). He,” being Yahowah, “has chosen to answer and respond through him (‘anah huw’),” Dowd, “from (min) His Set-Apart Spiritual Realm in the Heavens (shamaym qodesh huw’) through the Gibowrah | Feminine Characteristic of the most Capable and Courageous Individual, the prominent and powerful leader who isn’t afraid to fight for what is right (ba gabowrah), of His Right Hand (yamyn huw’) saving and delivering, emancipating and making victorious while providing for the collective welfare (yasha’).” (Mizmowr / Lyrics to be Sung / Psalm 20:6)

This is the Father’s and Son’s response to their wayward and lost people – their answer. And the 257realization that His Mashyach came from Shamaym as the Gibowrah affirms that Dowd’s nepesh was with his Father in Heaven before being dispatched to serve as the Pesach ‘Ayil and to remove the fungus of religion on Matsah. Even Yamyn | Right Hand is feminine. It is how Yahowah’s Ruwach and Dowd’s nepesh delivered yasha’.

We have, indeed, come to value ‘anah, which was translated as “He has chosen to answer and respond through him” in this statement for many reasons; the most important of which is that it is the operative verb amidst the Miqra’ey | Invitations. Father and Son have invited our participation and are soliciting our response.

Should you not agree, that is your prerogative. These realizations are as shocking to former Christians as they are to the Jews who have been beguiled by their rabbis – with both religions foisting false messiahs on an ignorant and irrational world.

The message of Father and Son is pretty darn clear – in fact, obvious and rationally undeniable. But I realize old myths die hard. So, for those still clinging to the popular, albeit misguided, expectations of Judaism and Christianity, who are awaiting either an unknown Messiah or are dying to see “the Lord Jesus Christ” cast in this role, take your position up with God and see if you can get Him to renege on this promise to His Son and His sheep. Maybe you’ll be able to convince Yahowah that religious myths which make Him out to be a liar are more entertaining than the truth.

Frankly, considering all of this, the Jewish and Christian positions are not just pathetically stupid, ignorant, and disrespectful, they require Father and Son to have concocted a ruse to mislead Gentiles and torment Jews. Good luck with that.

Instead, why not use our eyes and minds and go where the words lead? Why not recognize and accept that our 258salvation is a collaborative plan between Father and Son, his choice and His decision? Let’s embrace reality and acknowledge that Yahowah deployed the nepesh of His beloved Son, His Mashyach, Dowd, in this way to save us from ourselves.

It bears repeating…

“A Mizmowr | Song of Dowd | the Beloved (Mizmowr la Dowd) to the enduring Conductor (la ha natsach):

Yahowah (Yahowah) wants to respond to you, choosing to provide answers for you (‘anah ‘atah), in the Day of Trouble (ba yowm tsarah). He wants to lift you up so that you are unassailable (sagab ‘atah) in the name (shem) of the God (‘elohy) of Ya’aqob | I Supplant (Ya’aqob). (Mizmowr 20:1)

From Tsyown and by means of the Signs Posted Along the Way (wa min Tsyown), it is His will and desire to reach out by dispatching and extending (shalach) from this set-apart place (min qodesh) a collaborator to assist you who is able to accomplish the task (‘ezer ‘atah) with the means to strengthen and sustain you (sa’ad ‘atah). (Mizmowr 20:2)

His desire is to remember (zakar) all of your contributions (kol minchah ‘atah), along with (wa) those of your Branch, your means of ascent, and your way of withdrawal (‘aleh | ‘olah), by the one accepted and anointed (dashen). Pause now and contemplate what this means (selah). (Mizmowr 20:3)

He wants to give to you (nathan la ‘atah) that which is in accord with (ka) your best judgment (leb ‘atah) and fulfill (wa male’) everything you’ve advised and proposed, your conclusions and counsel (kol ‘esah). (Mizmowr 20:4)

We want to shout for joy (ranan) over your salvation (ba yashuw’ah ‘atah) in the name (wa ba shem) 259of our God (‘elohy ‘anachnuw) by conspicuously lifting up this banner (dagal). Yahowah (Yahowah) wants to satisfy and fulfill (male’) all of your requests and expectations, your inquiries and questions (kol misha’lah ‘atah). (Mizmowr 20:5)

Concurrently now (‘atah), I realize at this moment (yada’) that, surely (ky), Yahowah (Yahowah) will deliver, liberate, and enable salvation through (yasha’) His Anointed Messiah (mashyach huw’).

He has chosen to answer and respond through him (‘anah huw’) from (min) His Set-Apart Spiritual Realm in the Heavens (shamaym qodesh huw’) through the Gibowrah | Feminine Characteristic of the most Capable and Courageous Individual, the prominent and powerful leader who isn’t afraid to fight for what is right (ba gabowrah), of His Yamyn | Right Hand (yamyn huw’), saving and delivering, emancipating and making victorious while providing for the collective welfare (yasha’).” (Mizmowr 20:6)

Any questions?



Let’s complete our review of the 20^th Mizmowr now that we have allowed this to sink in and we have caught our breath. Affirming the previous translations and resulting conclusions, Dowd goes on to sing…

“There are those (‘eleh) in chariots and the weapons of war (ba ha rekeb – in armed and mobile military vehicles) as well as (wa) those (‘eleh) in high horse-powered swift-flying machines (ba ha sus), but we (wa ‘anachnuw) remember and proclaim (zakar – we are mindful of, invoke, and recall (hifil imperfect)) the name (ba shem) of Yahowah (Yahowah – the proper 260pronunciation of the name of ‘elowah – God as directed in His towrah – teaching regarding His hayah existence and our shalowm – restoration), our God (‘elohy ‘anachnuw).” (Mizmowr / Lyrics to Sing / Psalm 20:7)

When it comes to life, we can rely upon Father and Son, Yahowah and Dowd, God and His Mashyach, Gibowrah, and Yamyn, or the deadly weapons mankind has deployed. Tough call.

We have heard it hundreds of times, and the lie is always the same: we must show respect to those serving in the military because without them we’d have neither life nor liberty. And yet, today there is no correlation between this patriotic platitude and reality. Moreover, a nation’s military investment is counterproductive. The enormous cost of supporting a massive armed force bankrupts a country and deprives everyone of their liberty, especially those who enlist. Doing so tends to cause nations to intervene in the affairs of others when they ought not, and it causes the unwary to trust men rather than God.

This hasn’t always been the case. Circa 1000 BCE, Yisra’el existed in a crucible of fire. She was surrounded and constantly harassed by the Egyptians, Philistines, Amalekites, Mow’abites, and Assyrians – not unlike today with the Egyptians, Syrians, Palestinians, Jordanians, Saudi Arabians, Turks, and Iranians. Protecting his people was something that resonated with Dowd, especially as a shepherd, but even he knew that it wasn’t his arm or sword, or even his courage which prevailed but, instead, the God behind them.

This is the referendum Yahowah placed before His people through Shamuw’el. He said that their decision to elevate Sha’uwl as their king in the manner of the Gentiles was an overt rejection of Him as their God. And with a brief and blessed intermission with Dowd and his son, Solomon, 261it has been all downhill for Yisra’el and Yahuwdah. It is a lesson never learned.

Speaking of the divisive and unreliable things of men, the man of God proclaimed…

“They collapse and fall, making life miserable and die (hem kara’ wa naphal), but we rise and stand upright (quwm – we are established by taking a stand (qal perfect)), and apart from societal influences, then become witnesses, testifying to admonish some and sustain others (‘uwd – providing clarification on our own initiative to warn and to help (hitpael imperfect)).” (Mizmowr / Lyrics to Sing / Psalm 20:8)

Empires and institutions, nations and religions, collapse and fall. And in the process, they make life miserable for the vast preponderance of people. In the Covenant, we live, taking a stand on behalf of our God and His people. Our lives are best lived when we disavow societal influences, particularly religion and politics, militarism and conspiracy, and become witnesses. Our testimony, if consistent with Father’s and Son’s, will admonish most while helping many.

The more we know and trust Yah, the more likely it is that we will prevail. And in this regard, God’s words are mightier than any sword.

Three thousand years ago, Dowd realized that the battle of his lives, indeed, the mother of all wars, was still to be waged. The world would besiege Israel as never before. And yet, he was ready for action, willing for his God to deliver him into the fray. Dowd was a fighter, devoted to protecting his flock. It is one of the many things he shared in common with his Father.

It is almost majestic that Dowd would conclude his Mizmowr devoted to revealing the collaboration between 262Yahowah and His Mashyach to save Yisra’el, with these words…

“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 and I agree, because it is Your decision and my choice for You to offer liberation and salvation, victory and freedom by delivering (yasha’ – You want and I concur that, by working together, You can emphatically and demonstrably enable me to provide for the wellbeing and save by (hifil imperative paragogic heh cohortative energic second-person masculine singular – Yahowah engages Dowd such that he comes to resemble Him while emphasizing the idea that they are choosing to work together by Yah enabling)) the King (ha melek – the royal ruler, the one who carefully considers and thoughtfully responds, providing counsel and advice).

He wants to provide answers and respond to us (‘anah ‘anachnuw – it is H/his (Yahowah’s and Dowd’s) desire to reply by literally and consistently declaring the information we need to answer important questions regarding H/him while choosing to be preoccupied with us and concerned about us, cognizant of the ongoing consequences (qal imperfect jussive third-person masculine singular)) in the day (ba yowm) of calling out an invitation and summons (qara’ ‘anachnuw – of proclaiming and announcing the decision to meet and to welcome, to read and to recite (qal infinitive)) to us (‘anachnuw).” (Mizmowr / Lyrics to Sing / Psalm 20:9)

It is as obvious as words allow. Dowd, Tsyown, the Melek, Mashyach, Gibowrah, and Yamyn are One – our Yasha’. Of one accord, Father and Son worked together to save Yisra’el – THRICE. In the approach to year 3000 Yah, they would unify and protect the emerging nation. During the Yowbel of 4000 Yah, they would enable the benefits of 263the Beryth, providing life, perfection, adoption, and enrichment through the fulfillment of Pesach, Matsah, and Bikuwrym. And in year 6000 Yah, at sundown on October 2^nd, 2033, Father and Son will return to reconcile the relationship with Yisra’el, camping out together during Kipurym and Sukah.

It is their means to emancipate their people from political and religious control and to save their souls. It’s how God intends for His Son to shepherd His flock thereafter. It is their answer. It is how they have and will continue to respond during the Miqra’ey. You and I have been invited to attend their homecoming, to meet Yahowah and Dowd, and to be welcomed into their company.

The final day in this countdown to a new tomorrow is still on our horizon. It will occur in the waning moments of the sixth millennium of Yah. As the world surrounds Yisra’el as a pack of rabid wolves, Dowd will wield the ultimate weapon: the Word of God. And thus concludes the 20^th Mizmowr.

It is magnificent…

“A Mizmowr | Song of Dowd | the Beloved (Mizmowr la Dowd) to the enduring Conductor (la ha natsach):

Yahowah (Yahowah) wants to respond to you, choosing to provide answers for you (‘anah ‘atah), in the Day of Trouble (ba yowm tsarah). He wants to lift you up so that you are unassailable (sagab ‘atah) in the name (shem) of the God (‘elohy) of Ya’aqob | I Supplant (Ya’aqob). (Mizmowr 20:1)

From Tsyown and by means of the Signs Posted Along the Way (wa min Tsyown), it is His will and desire to reach out by dispatching and extending (shalach) from this set-apart place (min qodesh) a collaborator to assist you who is able to accomplish the task (‘ezer 264‘atah) with the means to strengthen and sustain you (sa’ad ‘atah). (Mizmowr 20:2)

His desire is to remember (zakar) all of your contributions (kol minchah ‘atah), along with (wa) those of your Branch, your means of ascent, and your way of withdrawal (‘aleh | ‘olah), by the one accepted and anointed (dashen). Pause now and contemplate what this means (selah). (Mizmowr 20:3)

He wants to give to you (nathan la ‘atah) that which is in accord with (ka) your best judgment (leb ‘atah) and fulfill (wa male’) everything you’ve advised and proposed, your conclusions and counsel (kol ‘esah). (Mizmowr 20:4)

We want to shout for joy (ranan) over your salvation (ba yashuw’ah ‘atah) in the name (wa ba shem) of our God (‘elohy ‘anachnuw) by conspicuously lifting up this banner (dagal). Yahowah (Yahowah) wants to satisfy and fulfill (male’) all of your requests and expectations, your inquiries and questions (kol misha’lah ‘atah). (Mizmowr 20:5)

Concurrently now (‘atah), I realize at this moment (yada’) that, surely (ky), Yahowah (Yahowah) will deliver, liberate, and enable salvation through (yasha’) His Anointed Messiah (mashyach huw’).

He has chosen to answer and respond through him (‘anah huw’) from (min) His Set-Apart Spiritual Realm in the Heavens (shamaym qodesh huw’) through the Gibowrah | Feminine Characteristic of the most Capable and Courageous Individual, the prominent and powerful leader who isn’t afraid to fight for what is right (ba gabowrah), of His Yamyn | Right Hand (yamyn huw’), saving and delivering, emancipating and making victorious while providing for the collective welfare (yasha’). (Mizmowr 20:6)

265There are those (‘eleh) in chariots and the weapons of war (ba ha rekeb) as well as (wa) those (‘eleh) in high horse-powered swift-flying machines (ba ha sus), but we (wa ‘anachnuw) remember and proclaim (zakar) the name (ba shem) of Yahowah (Yahowah), our God (‘elohy ‘anachnuw). (Mizmowr 20:7)

They collapse and fall, making life miserable and die (hem kara’ wa naphal), but we rise and stand upright (quwm). And apart from societal influences, we become witnesses, testifying to admonish some and sustain others, providing clarification on our own initiative and with the compulsion to warn and to help (‘uwd). (Mizmowr 20:8)

Yahowah (Yahowah), You and I agree, because it is Your decision and my choice for You to offer liberation and salvation, victory and freedom by working together and delivering (yasha’) the King (ha melek).

He wants to provide answers and respond to us, consistently declaring the information we need to answer important questions regarding H/him (‘anah ‘anachnuw) in the day (ba yowm) of calling out an invitation and summons, of proclaiming and announcing the decision to meet and to welcome, to read and to recite (qara’ ‘anachnuw) to us (‘anachnuw).” (Mizmowr / Lyrics to Sing / Psalm 20:9)



Here is another example of how Yahowah has chosen to use Dowd. It is found in Mizmowr / Psalm 78:68-72…

“So (wa), He chose (bachar – He selected and preferred (qal imperfect)), accordingly (‘eth – to be with and near), the people (shebeth – the family and tribe, the subdivision of the nation of shared ethnicity represented by 266the scepter) of Yahuwdah (Yahuwdah – Beloved of Yah, Related to Yah, and to relate to Yahowah) along with (‘eth) Mount Tsyown (har Tsyown – the ridgeline where the signs are posted along the way) which, for the benefit of the relationship (‘asher – which to reveal the correct path to get the most out of life), He loves (‘ahab – He adores and desires, choosing to enjoy a close, personal, and affectionate association). (Mizmowr 78:68)

Favoring the House of Dowd, Yahowah prefers Yahuwdah and loves Tsyown, the Mashyach’s people and place. These conclusions are irrefutable. As such, there is no home for the notion of Replacement Theology, the Christian Church, and the Vatican in Rome. There is no love for the Haredi sect which emerged from Ukraine either.

“He will reestablish and build (wa banah – He will establish and restore the family name for His children), while simultaneously lifting up (kamow ruwm – will concurrently raise up on high (qal participle)), His set-apart place (miqdash huw’ – His sanctuary which is recognized as separate from the ordinary and common) akin to (ka – similar to so as to draw comparisons with) the Land (‘erets – the Earth) which He created (yasad – which He made (qal perfect)) for her long ago for an enduring future purpose (hy’ la ‘owlam – for her in antiquity, existing for a very long time, and designed to approach forevermore).” (Mizmowr 78:69)

Everything which is important to God is set apart and, thus, separate and distinct from the common and ordinary things of humankind, distinct from man’s ways, societies, cultures, and civilizations. And nothing is more common among men than religion, government, and militarism – all of which are typically intertwined.

That is not to say, however, that there is anything wrong with the physical realm, the Earth or the universe 267beyond. Yahowah designed both for our benefit and to serve His purpose. Moreover, there are specific places that, in contrast to others, reveal His intent, serving as enduring symbols and metaphors. These include ‘Eden, Yisra’el and Yahuwdah, Yaruwshalaim and Mowryah.

From the perspective of loving Yahuwdah and Tsyown, and of restoring that which is set apart, we find Yahowah once again affirming that He has chosen Dowd to shepherd His sheep. According to God, Dowd is the good shepherd…

“He chose (bachar – He selected and preferred (qal imperfect)), therein (ba – within), His associate (‘ebed huw’ – His coworker and the one serving with Him), Dowd (Dowd – the Beloved).

He took him (laqach huw’ – He selected and obtained him, and after he accepted, grasped hold of him, leading him (qal imperfect)) from (min) the paddocks for sheep (mikla’ tso’n – the sheepfold, enclosures for the flock), (Mizmowr 78:70) from (min) following after (‘achar – pertaining to a time subsequent to another in the latter or last days) nursing ewes (‘uwl – mother lambs suckling and weaning their young).

He brought him out for a time and will return him, engaging with him to (bow’ huw’ la – He will have him come such that he arrives, approaching to be included in association (hifil perfect)) be a shepherd (ra’ah – caring for the flock, guiding and leading, nurturing and protecting the sheep (qal infinitive)) among (ba – with) Ya’aqob (Ya’aqob – My Footsteps, I grab the heel, commonly transliterated Jacob; from y – I and ‘aqab – to receive the reward or suffer the consequences of circumventing or overreaching, digging in one’s heels), his people (‘am huw’ – his family, home, and nation), and with (wa ba) Yisra’el (Yisra’el – those who engage and endure with God and are liberated and empowered by God) as his 268inheritance (nachalah huw’ – as his allotment which he will receive as that which has been assigned to him as a result of his birthright).” (Mizmowr 78:71)

The words are abundantly clear. The shepherd Yahowah chose to guide those who were the descendants of Ya’aqob – is Dowd. Yisra’el is his inheritance. Now, for Dowd’s sake, one can only hope that they are vastly improved over the variant Moseh endured during the Exodus.

In this regard, we want to keep three things in mind. First, in God’s view, the experience, aptitude, and attitude of a shepherd is the ideal profession to prepare a man to lead the Chosen People. This may be why He chose to write   | God and |   Father – His preferred titles – using a graphic depiction of a ram’s head, . This suggests that He is the leader of the flock and one with His sheep.

Second, Dowd was first and foremost a shepherd. That was what he was doing when he was called by Yahowah to protect his people. Thereafter, he became Messiah and King.

Third, Dowd was the Lamb of God, and more specifically, the Passover Lamb. In this role, He served to fulfill the promise Yahowah made to ‘Abraham and his son, Yitschaq.

“And so (wa), he will continually lead them, nurturing and protecting the flock (ra’ah hem – he will always and genuinely be their shepherd, guiding and protecting the sheep (qal imperfect)), with integrity, because of his astute ability to exercise good judgment (ka tom lebab huw’ – consistent with the upright nature of his morality and motives, his pure heart and perfect reasoning, his trust and trustworthiness, resulting in his innocence).

269And so, he will lead them (wa nachah hem – he will want to guide and direct them, creating favorable circumstances and opportunistic situations for them so that they will choose to depend and rely upon him (hifil imperfect jussive)) with his capable hand, with insight and understanding (ba tabuwnah kaph huw’ – intelligently, showing tremendous mental aptitude, with a wise and capable hand, skillfully applying logic and reasoning while offering instruction; from byn – to be perceptive and discerning, to comprehend by making reasonable and rational connections, being intelligent by discriminating between right and wrong, good and bad).” (Mizmowr / Lyrics to Sing / Psalm 78:72)

This is a wonderful metaphor revealing why Yahowah chose Dowd to serve His people. Shepherds are nurturing and protective leaders.

But beyond this, Dowd is projected here as the kaph –  – open hand of Yah. And the principal attribute he brought to this relationship, making him the ideal partner in the Family enterprise, is intellect as a result of his tremendous mental aptitude. Dowd is known for his love, but he should be trusted for his logic.

While I have seen the Yad | Yowd |  | Hand of Yahowah |  as the Father of the Covenant reaching down and out to His children, ever ready to lift us up so that we can walk together through His universe, there may be something more. We have just been shown that Dowd is the “capable and insightful hand” of God. And this wasn’t the first, nor will it be the last, time Yahowah will use this profoundly important metaphor in conjunction with His chosen and beloved, interchangeably using Yamyn and Kaph with regard to Dowd.

Indeed, evidentially and rationally, it is unwise to ignore any of these declarations from the Word of God. Yahowah has consistently revealed that the Third Coming 270pertains to Dowd, that Dowd is the Son of God, Yahowah’s Messiah, His King, God’s Hand and Shepherd. And yet, this is so debilitating for Christians, catastrophic for Muslims, and career-ending for rabbis, let’s remain on this trail a while longer. It should be music to the ears of Yisra’el and Yahuwdah, for whom these lyrics were scored.

This next statement is from another of Yahowah’s prophets. It even speaks of Yahowshuwa’, and of his trashy religious associates, and then concludes using the metaphor of the Tsemach | Branch, a concept so important we devoted an entire chapter of Observations to it.

“‘Please listen (shama’ na’). Yahowsha’ (Yahowsha’), as the High Priest (ha kohen ha gadowl – as the most important minister serving during the Miqra’ey), you and your loudmouthed associates (‘atah wa rea’ ‘atah – you and your wearisome and wicked companions and undesirable countrymen of ill repute), including those who have inhabited this office before you (ha yashab la paneh ‘atah – who sit in your presence), are individually symbolic (ky ‘iysh mowpheth hem – because these men correspond to a type), because indeed (ky), behold (hineh), I, Myself, will return and bring (‘any bow’ – I will come) My coworker (‘eth ‘ebed ‘any – with My associate and servant), the Branch (tsemach – the primary source of growth by reaching out to the light).’” (Zakaryah / Remember Yahowah / Zechariah 3:8)

For those anticipating the Second Coming of “Jesus,” Yahowah just told the High Priest, Yahowshuwa’, as well as his compatriots, that He was bringing the “Tsemach – Branch” with Him upon His return – and that would be Dowd. How’s that for a wondrous sign – especially if you are Yahuwdah or Yisra’el?

While it has become a fool’s folly, should there still be some who remain in denial, with this statement, Yahowah 271has once again completely eliminated any possibility that the mythical misnomer “Jesus” is returning. God has been abundantly clear, telling us that He, Himself, as Yahowah, will arrive and reconcile His relationship with Yisra’el on Yowm Kipurym | the Day of Reconciliations.

While God has made His point, like everything He reveals, the truth is so vastly different than what we have been beguiled into believing, when dealing with the death of one of the world’s most debilitating myths, the “Second Coming of Jesus Christ,” affirmation after confirmation is appropriate. So here is a different prophet for yet another perspective on the same declaration. And this time, if it was not already abundantly obvious, the Branch is named. For those who may have protested under their breath a moment ago, suggesting that the misnomer “Jesus” was also a Branch, you may want to dine on this banquet of Divine metaphors.

“‘Woe (howy – alas, consider this a warning, garnering your undivided attention) to the shepherds (ra’ah – to those who tend to, care for, feed, and shear the flock) who have led astray and destroyed, causing irreparable damage (‘abad – who have ruined by misleading others, causing them to die, perishing, such that they cease to exist, and whose actions have caused things of value to be squandered and wasted (piel participle – a verbal adjective whereby the object suffers the effect of being misled)), because (wa) they have scattered (puwts – they have chaotically displaced, attacking, dashing, and dispersing (hifil participle – a verbal adjective whereby the subject, the bad shepherds, have caused the object, the misled sheep, to go astray, becoming like their evil leaders in the process)) the flock (‘ets ts’on – the sheep) from My shepherding and nurturing (mari’yth ‘any – of My guidance, leadership, protection, and company; from my – to consider the purpose of ra’ah – pasturing, grazing, guiding, feeding, associating with, befriending, teaching, 272tending to, and shepherding a flock of sheep),’ prophetically declares (na’um – announces and conveys the message with authority, reveals, foretells, and predicts) Yahowah (YaHoWaH). (Yirma’yah / Jeremiah 23:1)

So consequently (la ken – therefore accordingly, in return, rightfully and assuredly as a result), this is what (koh – focusing our attention on what will follow) Yahowah (YaHoWaH), the God (‘elohym) of Yisra’el (Yisra’el – a compound of ‘ysh – individuals, who sarah – strive and contend with, or engage and endure with, ‘el – God), has to say (‘amar – promises (qal perfect)) in opposition to (‘al – over, above, and against) those acting as shepherds (ha ra’ah – those tending to, feeding, and shear the flock),

‘Those leading, feeding, and shearing (ha ra’ah – the shepherds tending to and guiding, ruling over and herding) My people (‘eth ‘am ‘any – My family), you (‘atem – the many of you), yourselves, have led astray, pushed away, and scattered (puwts – you have chaotically displaced, attacking, dashing, and dispersing, even besieging and separating) My flock (‘eth ts’on ‘any – My sheep), and (wa) you have consistently driven them away by continually seducing them (nadach hem – you have compelled and enticed them, leading them astray, you have lured and drawn them away, preying upon them, you have exerted enormous pressure and thereby thrust them aside, exiling and banishing them, you have made them outcasts, causing them to be cast down).

Therefore (wa – in addition), you have not been concerned about them (lo’ paqad ‘eth hem – you have not taken them into account, attended to them, or considered them (qal perfect)). So behold (hineh – at this moment, right here and now, pay attention to this, look up, this point is being emphasized), I (‘any), Myself, will hold you accountable and will reckon this against you (paqad ‘al ‘atem – I will consider what you have done and take it into 273account, I will take inventory of this opposition, retaining a record regarding your accountability, even summon and punish you) because of (‘eth) the willful misconduct and unethical nature (roa’ – the harmful effect, the displeasing and injurious result, the corrupting and perverting aspects, and the evil and improper intent; from ra’a’ – the evil and bad, willfully wrong, corrupting, perverting, injurious, and shattering consequences) of your foolish deeds and wanton abuses (ma’alal ‘atem – defiling actions and abusive practices),’ prophetically declares (na’um) Yahowah (Yahowah). (Yirma’yah / Jeremiah 23:2)

‘Then (wa – and so) I (‘any), Myself, will obtain and gather up (qabats – I will collect, harvest, pick up, engage relationally with, then assemble) the remnant (‘eth sha’eryth – the rest and remainder of the descendants, even the residue which is left) of My flock (ts’on ‘any – My sheep) from (min – out of) all (kol) of the lands (ha ‘erets – the realms, places, and nations) where (‘asher – in which as a result of the relationship and to show the way home) I have temporarily scattered them (nadach ‘eth hem – I have driven and exiled them for a time, cast and banished them (hifil perfect)) there by name (shem – where their presence is of renown and they have developed a reputation).

But (wa) My desire is to return and restore them at this time (shuwb henah ‘eth henah – with a contingency which must be met, I have decided to gather them up, bring them back, turn them around, and completely renew them (hifil waw perfect)) upon their pasture, abode, and home (‘al naweh henah – over their beautiful dwelling place and campground, upon their residence and settlement).

And (wa) they will be fruitful and flourish (parah – they will reproduce, branch out, grow, and live abundant lives (qal perfect consecutive – during this time I want them to actually bear fruit)). And (wa) they will increase 274and become great, living a long and abundant life (rabah – they will be tremendously empowered, their status will be substantially elevated, their lives will be prolonged, they will multiply, and they will grow exponentially). (Yirma’yah / Jeremiah 23:3)

Then (wa) I will raise up and establish (quwm – I will take a stand on their behalf, and I will confirm and fulfill My promise to confirm and honor) over them (‘al hem) those who serve as shepherds (ra’ah – those who tend to, nurture, guide, and protect) so that (wa) they will do what is required to nurture, guide, and protect them (ra’ah hem – it is My desire for them to lead, direct, and feed them at this time). And (wa) they shall not be afraid (lo’ yare’ – they shall not be intimidated or terrorized, dread or venerate anyone) ever again (‘owd – any longer).

And they will not be dismayed or discouraged (wa lo’ chathath – they shall not be confused nor abused, shattered nor falter), nor will they be discounted nor disregarded (wa lo’ paqad – and they will not be inventoried as merchandise as a result of not being properly considered or appropriately evaluated),’ prophetically declares (na’um – promises) Yahowah (YaHoWaH). (Yirma’yah / Jeremiah 23:4)

‘Now pay attention (hineh – behold, look now right here and see), the days (yowmym) are coming (bow’ – will arrive when there will be a return and a harvest),’ prophetically declares (na’um – reveals long before it occurs) Yahowah (Yahowah), ‘when (wa) I will take a stand by raising up and establishing (quwm – I will fulfill the promise to accomplish, affirm, and restore) through the approach of (la – by, concerning, and as a result of) Dowd (Dowd – the Beloved, errantly transliterated David), the correct and proper (tsadyq – the rightful and righteous, the just and vindicated, the justified, right, and acquitting) Branch (tsemach – source of growth).

275Then (wa) he will reign (malak – he will be thoughtful, considerate, and responsive) as king (melek – as the sovereign authority and royal ruler) because (wa) he has the insight and desire for understanding (shakal – he has the proper focus and the knowledge from sound instruction and teaching, the intellectual capacity, and cerebral acumen to prudently prosper by teaching that which is proper).

He will be motivated to act upon and genuinely engage in (wa ‘asah – he will endeavor to respond to, profit from, and celebrate) the means to exercise good judgment and fairly resolve disputes (mishpat – the basis upon which sound decisions are made and judgment is executed to achieve justice; from my – to ponder the implications of shaphat – making thoughtful decisions regarding what is just, appropriate, logical, and fair), doing so correctly, appropriately, righteously, and justly (wa tsadaqah – by being upright, righteous, just, proper, moral, vindicating, and acquitting) in the Land (ba ha ‘erets – within the material realm). (Yirma’yah / Jeremiah 23:5)

In His day (ba yowm huw’), Yahuwdah (Yahuwdah – Beloved of Yah and Related to Yah, Jews) will be liberated and saved (yasha’ – will be rescued and delivered) and (wa) Yisra’el (Yisra’el – a compound of ‘ysh – individuals, who sarah – engage and endure with ‘el – God, Israelites) will live and dwell (shakan – will camp out and reside) in confidence, expressing their trust and reliance (la betach – totally assured and worry-free, safe and secure).

And thus, this is (wa zeh) His name (shem huw’ – His personal and proper designation and renown) which, as a benefit of the relationship (‘asher – which to show the way to get the most out of life), He will be called (qara’ huw’ – He will be summoned, invited, met with, and encountered, He will be proclaimed, read about, and recited): “Yahowah Is Our Vindication (Yahowah 276Tsadeq ‘Anachnuw – Yahowah is the Means to be Right, Yahowah is our Acquittal, Yahowah is our Righteousness).”’” (Yirma’yah / Yah Teaches and Guides / Jeremiah 23:6)

Our Heavenly Father has confirmed that Dowd is the “tsadaq – right” “tsemach – branch,” which is something we have observed and celebrated. So now, in recognition of the fact that this is indeed true, Yisra’el and Yahuwdah will soon come to understand that Dowd is correct and trustworthy because Yahowah has been honest with all of us, especially when communicating through His beloved Son.

This realization so prominently portrayed in Yirma’yah 23 is the antidote for the putrid plague of Pauline Christianity, for the arrogance of Akiba’s Rabbinic Judaism, and for the murderous nature of Muhammad’s Islam. It is also the answer to the supposedly rational and enlightened pronouncements of Politically Correct and Multicultural Socialist Secular Humanism. Dowd is correct.

Beyond this, Yahowah is presenting Dowd as the one through whom He will “yasha’ – save, deliver, and liberate” Yisra’el and Yahuwdah such that His people will live “betach – confidently and securely.” In the list of titles reflecting the attributes of Dowd, we have seen repeatedly that we must add Yasha’ | Savior to Dowd ben | Beloved Son, Mashyach / Anointed Messiah, Melek | King, Tsemach | Branch, Ra’ah | Shepherd, Kaph | Hand, and Zarowa’ | Sacrificial Lamb. That is indeed an impressive résumé – the finest the world has ever seen.

Wake up Yahuwdah and come to your senses Yisra’el. Stop being so stubborn. Your King, Savior, and Messiah is right here before you!

Dowd is our savior because he will “‘asah – engage and act upon, expending the energy to accomplish” the 277“mishpat – means to resolve disputes and exercise good judgment.” And when it comes to making sound decisions based upon evidence and reason and asking all of the right questions before determining what is appropriate and reasonable, fair and right, just and vindicating, he will most assuredly be “tsadaqah – right, always accurate and honest.”

With this treasure among our collection of profoundly important insights, how about the juxtaposition of these two statements concerning a Covenant of Salt? The first is found in Qara’ / Called Out / Leviticus 2:13:

“And (wa) the entirety of (kol) your offer to approach the relationship (qarban minthach ‘atah – your freewill gift as a sign of appreciation to apportion and bestow friendly and close contact while being offered a share as an inheritance; from qarab – to approach and be drawn near in close and intimate association) should have you actually and consistently season it with salt, such that your impurities disappear (ba ha melach melach – you should adorn yourself with a white garment which causes anything which prevents preservation to no longer be seen). And therefore (wa), you should never cease (lo’ shabath – you should never stop) seasoning and adorning the Covenant relationship of your God with salt (melach beryth ‘elohy ‘atah), making it part of your offering (min ‘al minchah – as your gift).

With all your offers to approach the life-giving association (‘al kol qarban – upon your freewill gift as a sign of appreciation to join in close personal contact, participating in this all-inclusive intimate relationship), you shall approach by bringing salt (qarab melach – you should offer to season, enhancing the flavor with salt, to draw near with garments cleansed with and as white as salt, coming close by having impurities vanish such that they disappear and are unseen as a result of salt).” (Qara’ / Leviticus 2:13)

278This Covenant of Salt is then explained in Dabry ha Yowmym / Words of the Day / 2 Chronicles 13:5:

“Do you not know (ha lo’ yada’ ‘atah la – could it be that you haven’t noticed and are somehow unaware, is it possible that you are unfamiliar and do not acknowledge, are you among those who cannot recognize or respect (qal infinitive construct)) that, indeed (ky – surely instead, making a contrast), Yahowah (Yahowah), God (‘elohy) of Yisra’el (Yisra’el – Engage and Endure with God), gave (nathan – bestowed and placed, appropriating and appointing) authority and sovereignty over (mamlakah ‘al – the realm and kingdom of) Yisra’el (Yisra’el) to Dowd (la Dowd – to the Beloved) forever (la ‘owlam – for all time), to him and to his sons (la huw’ wa la beny), by a Covenant (beryth – by a Familial Relationship and binding agreement) of salt (melach – of cleansed garments and white, preserving apparel)?” (Dabry ha Yowmym / 2 Chronicles 13:5)

This is all about the purpose of salt, which is to “clean, to whiten, to preserve garments, and to add flavor to the relationship for those who voluntarily offer to approach and draw near in an intimate association” with Yah. As a result, when we enter the Covenant Home, we appear perfect while retaining all of the marvelous flavors of our personalities which make us interesting.

Further, this Covenant of Salt was made with Dowd and is everlasting. Yahowah gave this position and inheritance to Dowd forever.

The Covenant of Salt also suggests that there is a direct and eternal correlation between our desire to approach Yahowah during the Miqra’ey, the Covenant, and this exceptional individual, Dowd, with the combination as enduring and spicy as salt. Salt is not only a preservative, an antibacterial treatment, and a flavor enhancer, it is highly sought and valued. And when it is shared, when I 279give you some of mine and you offer some of yours, when mixed together, the result becomes inseparable, with mine and yours indistinguishable.

In the unlikely event that you or someone you love is caught up on the fact that Dowd has been declared the eternal King of Yisra’el, and not the sovereign of Gentiles, then you may want to consider and share some of the concluding thoughts in Mizmowr 18, particularly statements 42-50.

This discussion opens with Dowd revealing that Yahowah does not answer or save those who do not know Him…

“Desperate, they cried out and pleaded for help (shawa’ – intensely and urgently the rich and famous, the respected elitists implored and begged), but (wa) there was no Savior (‘ayn mowshya’ – there was no one to deliver them because they had not considered the who, when, where, why, or how of their salvation (from ma – to question and yasha’ – to save)), because (‘al) Yahowah (Yahowah) did not answer (wa lo’ ‘anah hem – did not respond or even pay any attention to them). (Mizmowr 18:41)

So (wa), I wore them down (shachaq hem) as if (ka) dirt (‘aphar) before (‘al) the presence of the Spirit (paneh ruwach), likening them (ka) to the muck and mire (tyt) of the broad and open way (chuwts). I cast out their pathetic delusions and fantasies (ryq hem – I called them out and exposed their worthless vanity and meaningless existence).” (Mizmowr 18:42)

The realization that Yahowah does not listen to or answer prayerful pleas for salvation is something that should be plastered on every church, synagogue, and mosque door. Also interesting, God is going to deploy Dowd to do the dirty work when He returns. The man who devoted his life to ridding Yisra’el of her foes will sweep 280the muck and mire off of the streets of the broad and open ways. And in the process, man’s religious fantasies and political delusions will be wiped away.

Dowd will resume where he left off, although this time there will be no restraints or limitations. He is the King of the world.

“You made it possible for me to survive (palath ‘any) in the midst of (min) the contentious and quarrelsome disputes (ryb – the strife and conflict, the hostile opposition and grievances, the infighting and accusations, the taunts and insults) of the people (‘am).

You appointed and positioned me (sym ‘any) as the leader, over and above (la ro’sh – as the ruler who governs, first and foremost and right from the beginning over) the nations and ethnicities other than Yisra’el (gowym – of those who are not Yahuwdym | Jews, of the confluence of ethnicities, of large and varied populations), people (‘am – extended family and countries) with whom I was unfamiliar (lo’ yada’ – I had not been acquainted), such that they will work with me (‘abad ‘any – they will assist me).” (Mizmowr 18:43)

This affirms that there will be gowym who will come to work cooperatively with Dowd, who will act and engage based upon what he has done for us. And one gowy, in particular, the Nakar | Observant Foreigner seems to have caught the prophet’s eye…

“Once (la) he listened to the message (shema’ ‘ozen – he heard), they listened to me (shama’ la ‘any – they heard what I had to say). Those brought into the family (beny – the offspring and children, even the group associated with; from banah – the family and home reestablished) by the Nakar | Observant Foreigner who paid attention and came to understand (nakar – by the one from a different place and time who was responsive after closely examining and carefully considering; from 281nakar – someone who, by being circumspect and discerning, has come to recognize, acknowledge, become acquainted with, and comprehend that which deserves our highest regard and respect) will have come to know that they had been deceived about me (kachash la ‘any – will cringe as a result of having been lied to based upon what was spoken untruthfully about me). (Mizmowr 18:44)

The recently born members of the family (beny – the offspring, children, progeny, and people) associated with the Nakar | Observant and Discerning Foreigner (nakar – of the individual from a different place and time who paid attention and came to understand) had previously been played for fools so they were concerned about their futures (nabel – had lost heart and were worn down for having been treated with such contempt, and for having previously failed to understand (qal imperfect)).

They were naturally anxious (wa charag – so they were concerned about what to expect) regarding the restraints which had been imposed upon them (misgereth hem).” (Mizmowr 18:45)

Beny | those brought into the Family represent newly born Covenant members. Their stories will continue to be similar. They are frustrated that they had been misled by those they had once trusted and a bit anxious initially about leaving almost everything they once believed behind. And as a result of the Nakar’s translations and analysis, they will recognize that they had been deceived regarding the author of this Psalm, Dowd. He is much more relevant and enlightening than anyone had previously perceived.

Almost every new Covenant member will not only understand that they had been deliberately misled, but also, this will be so new to them, and so counter to everything mankind had promoted as beneficial and correct, they will naturally be worried about their future, indeed, even a bit nervous. The confidence Dowd naturally conveys, and the 282enthusiasm expressed by those who have worked alongside the Nakar these many years, grows over time. So, it will be a little overwhelming initially.

It is common to receive questions from Covenant members who are still seeking to understand aspects of Yahowah’s guidance. They are apprehensive about such things, especially when the answers are so contrary to what they had been led to believe. Therefore, Dowd is being real with us, telling Yisra’el and Yahuwdah, on the cusp of his return with Yahowah, that he recognizes that they will need comforting. But given time, and a newly found passion for Yah, they will come to sing similar songs…

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) lives (chay – exists and animates life, is vigorous and robust, is alive and growing). Uplifting and beneficial (wa barak – commendable and praiseworthy) is my Rock (tsuwr ‘any – my rocky crag (perhaps speaking of the rocky ridgeline of Tsyown on Mount Mowryah or of Choreb)). Exalted high above (ruwm – in a higher more elevated place in greater dimensions, choosing to take action from on high (qal imperfect jussive)) is the God (‘elohym) of my salvation (yesha’y – my deliverance and prosperity). (18:46)

Between the allegorical and the material, there are four tsuwr of interest to Dowd. These begin with Yahowah revealing Himself and His Towrah to Moseh and the Children of Yisra’el atop the rocky summit of Mount Choreb. Dowd would acquire the stone threshing floor of Mount Mowryah. He would build his home and prepare everything for Yahowah along the rocky ridgeline of Tsyown.

There are then the metaphors associated with the word of God being rock solid, firm, and unchanging – especially 283that which He has chiseled in stone upon the Two Tablets. And then, as a play on words, God sometimes uses tsuwr | rocky crag to identify His final Witness who was given this name. Hopefully, it isn’t meant as a pejorative to suggest that he’s hardheaded or as dumb as a stone. But even if he is a bit dense, in proximity to the references to the Nakar and while addressing the role Father and Son play in our salvation, the Tsuwr | Rocky Crag is a consideration.

Far more relevant, it is upon the Temple Mount and along the ridgeline of Tsyown atop Mowryah in the heart of Yaruwshalaim that the enduring nature of what Dowd accomplished is conveyed in word and deed.

As we have discussed, yasha’ serves as a verb, meaning “to deliver and save,” and as a noun, conveying “deliverance and salvation” – which is how it is used here. And in this case, I see a bit of both, with Dowd saying that Yahowah delivered him to save us.

Moving on to the next statement, we have a responsibility to guide anyone who is receptive to learning how to live their life in sync with Yahowah’s will. It is vital that we share with the newly born in the Covenant why God accomplished His will through Dowd – since he will be our King and deserves our respect. Until they have invested the time to diligently study Yah’s Word, they may not yet appreciate why we must be politically incorrect, anti-religious, and apolitical, disassociating from the societal customs and counterproductive conspiracies which have led so many astray.

Recent additions to the Covenant Family haven’t yet grown to the extent that they comprehend why we can neither be just nor compassionate until we use our words, backed with evidence and reason, to expose and condemn the institutions and individuals who have promoted deceitful, destructive, and damning myths. Therefore, considering the timing, and recognizing that Dowd’s role 284in our edification and salvation is just now beginning to resonate with this audience, the Mashyach is asking a profoundly important question…

“Why question the God (ha ‘el) who gave (ha nathan – who appointed, assigned, and allowed, bestowing to) me the responsibility to seek retribution, holding the abusers accountable (naqamah la ‘any – me the authority to punish the deserving, justifying payback against those who have inflicted harm, avenging those they have hurt) by speaking to (dabar – using words, written and spoken, to communicate a message and address) the people (‘am – the family or nation) in my orderly and straightforward manner (thachath ‘any – in my organized way which is neither random, chaotic, or capricious)? (Mizmowr 18:47)

[Why question the God] who enabled me to survive and has now delivered me (palath ‘any – causing me to be born anew to rescue and save) in the midst of (min) those who are rancorous toward me (‘oyeb ‘any)?

Moreover (‘aph – making the correlation and even more importantly), You lifted me on high and You exalted me (ruwm ‘any) over (min) those who rose up and stood up against me (quwm ‘any), and away from (min) the malicious false witness conveying man’s destructive and violent nature (‘ysh chamas – the deadly, unjust, and errant character of humanity, the war-prone, plundering, and malevolent propensity of mankind), defending me (natsal ‘any).” (Mizmowr 18:48)

Without holding those who have misled and abused people generally, and Yisra’el specifically, accountable, there can be no justice. Victims deserve to know that those who have deliberately harmed them will be punished for what they have done. And as it turns out, Dowd will not only be charged with the responsibility of stamping out and then sweeping away the muck, he, as king, will hold these same individuals accountable. Moreover, it will be his job 285to console their victims, speaking to them such that they have justice and closure.

“For this reason (‘al ken – on this account, therefore, it is proper, correct, and right that), I want to thank You (yadah – I choose to publicly acknowledge my appreciation, extolling Your attributes, expressing my admiration for You).

Among the Gentiles (wa ba ha gowym – with regard to the people of different ethnicities and locations), Yahowah (Yahowah), I will choose to sing (zamar) to Your name (la shem ‘atah).” (Mizmowr 18:49)

Even when the job isn’t one most would relish, Dowd realizes that he will be serving his people, doing his Father’s business in the most correct and moral manner. So rather than complain, he will be singing. His songs will be heard the world over as his jurisdiction will extend well past the borders of Yisra’el. And through it all, one name shall reign supreme: Yahowah. Let us also appreciate that, while Yahowah is singing Dowd’s praises, his Son is seeking to honor his Father.

“He enables tremendous growth while promoting the importance of (gadal – He provides an increase in spatial dimensions and time, honorably rearing while magnifying) freedom and salvation (yeshuwa’ah – liberation and deliverance, prosperity and the general welfare) for and through His king (melek huw’ – for the one He has chosen to provide counsel and advice, and act as His head of state).

He engages, demonstrating (wa ‘asah – He acts to advance, performing to promote) enduring mercy, unfailing kindness, and steadfast devotion (wa chesed – great affection and unwavering love) on behalf of (la) His anointed Messiah (mashyach huw’ – the one He set apart, prepared, and dedicated to lead, anointing) Dowd (Dowd – the Beloved) and what he sows (wa la zera’ huw’ – his 286posterity and descendants) forever and ever (‘ad ‘owlam – for all eternity).” (Mizmowr / Song / Psalm 18:50)

Let there be no doubt, Dowd is Yahowah’s Mashyach | Anointed Messiah. It was true then just as it is true now and will be tomorrow and forevermore. He is the living embodiment of Yahowah’s “chesed – enduring mercy and steadfast devotion.”

There is something of far greater value than salvation, and that is growth. For God to be infinite, He must grow. And for us to be with Him, we must grow exponentially such that our relative differences are mitigated. Much of this will occur instantly when we are transformed from matter to energy and taken from three dimensions to seven. The rest will play out over time, with Father and Son enriching, empowering, and enlightening the Covenant’s children every step of the way.



Since we are deep into the prospect of shattering myths, consider this before we go…

“To reveal the correct path to the benefits of the relationship (‘asher – to show the narrow and restrictive way to walk to get the most out of life), You, for a period of time, have caused us to see (ra’ah ‘anachnuw – You have made us look at, consider, and understand (hifil perfect)) numerous and extensive (rab – a great many substantive) anguishing troubles (tsarah – calamitous and unfavorable circumstances, dire and adversarial conditions, vexing times whereby we were constrained under duress) and perverse suffering from evil shepherds (wa ra’ah – horrible situations and wrongdoing from those who are leading, disastrous calumny and miserable misfortune).

287Upon Your return (shuwb – coming back (qal imperfect)), You will restore our lives (chayah ‘anachnuw’ – cause us to live, reviving us and sustaining our lives (piel imperfect jussive)).

And when (wa – and then as) You come back (shuwb – when You return (qal imperfect)), You will raise me, causing me to actually ascend (‘alah ‘any – You will literally have me rise up, taking me from a lower place to a higher one (qal imperfect)) away from the folly and errors of the powerful of the Earth, from the depths of depravity of the Land, and away from the idolatrous false testimony in the material realm (wa min tahowm ha ‘erets – out of the inaccessible deep darkness and commotion of the world on account of the ignorance and deception throughout the region).” (Mizmowr / Lyrics to be Sung / Psalm 71:20)

The concluding statement either reads “When You return, You will raise me from the depths of the errors and commotion of the Earth” or “When You come back, You will cause me to ascend in the midst of the idolatrous false testimony in the Land.” And while both are possible preceding the Third Coming, Dowd is not being raised from the depths of the Earth at this time or previously. This simply means that Dowd will not be in the fray, but above it. He is being presented as the answer – as the means to save his people from themselves and from others.

Perceiving Dowd as our Savior shouldn’t be surprising. It wasn’t all that long ago that we translated and pondered the implications of the 3^rd Mizmowr – and it said as much, also using tsar as the catalyst for change…

“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’).

288Yahowah (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’). Please ponder the implications (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)

Yahowah (Yahowah), 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 (quwm). You want to liberate and deliver me because it is Your will to save me, causing me to be victorious, becoming a 289Savior like Yourself (yasha’ ‘any), my God (‘elohym ‘any).

For indeed (ky), You will strike (nakah), accordingly, all of those who are averse to 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). Reflect upon this realization (selah).” (Mizmowr 3:8)

A week after having been directed to the prophecy in Mizmowr 71:20, having translated it, having asked others to challenge my rendering of these words, and having shared some of the insights gleaned throughout this chapter on Yada’ Yah Radio, there have been both agreement and angst expressed among the most devoted Covenant members. Everyone seems delighted to see Yahowah’s Dowd ben | Beloved Son, His Bakowr | Firstborn and Mashyach | Anointed Messiah, His Mizmowr Naby’ | Lyricist and Prophet, His Melek | King and Tsemach Tsadyq | Correct and Vindicating Branch, His Ra’ah Lebab | Astute Shepherd, Kaph | Hand, and ‘Ebed | Coworker, as the Gibowr | Most Capable and Courageous Man, and even as the Zarowa’ | the Productive Ram and Sacrificial Lamb being correctly identified and celebrated. But because of seeing Dowd as Yasha’ | Savior in a world saturated in paralyzing Christian mythology, it is hard to wrap one’s arms and mind around where these words lead.

Ha Satan | the Adversary counterfeits rather than creates. Therefore, we should not be surprised that Christian mythology misappropriates and misconstrues what was said of and accomplished by Dowd | David. It’s the impetus of Replacement Theology, whereby 290secondarily, it is wrongly assumed that the promises made to Yisra’el were transferred to the Christian Church.

Yisra’el and Yahuwdym are the Chosen People, then, now, and forevermore. Dowd is the Son of God and the Mashyach | Anointed Messiah. There is no fitting another into the many hundreds of prophecies presented pertaining to him.

And in that light, my intent was to continue pursuing affirmations that Dowd has and will continue to fulfill the Mow’ed Miqra’ey – that he has been here twice before and will come again. I was eager to translate the 21^st Mizmowr / Psalm next and then weave in relevant statements found in Yasha’yah 51:12, Qara’ 25:49, Yirma’yah 30, and then 48 through 53, followed by Zakaryah 13 before returning our attention back to the 6^th and 7^th Songs written by Dowd.

However, it is not prudent to present the 21^st Psalm without reviewing the 19^th, especially since it is the personal favorite of so many in the Covenant. And we cannot stop there recognizing that Dowd cited his 22^nd to explain his role in the fulfillment of Pesach, Matsah, and Bikuwrym.

So, with so much to learn and share, we are simply going to turn the page and begin a new chapter where we left off: the 6^th Mizmowr. And from there, we will go where its words lead.

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