327Coming Home
Mashyach
…Messiah
8
Conflict
The Religious Influence…
Considering the propensity of people to present their religion as the means to protect the faithful from Satan’s influence, one would think that God was actively battling the Devil in the pursuit of human souls. But that is not the case. Yahowah has very little to say about ha Satan | the Adversary. We very seldom see God exposing him, condemning him, or warning us about him – at least by his given name (Halal or Hylel ben Shachar) or his proper title (ha Satan | the Adversary). He is far more frequently presented as ha Ba’al | the Lord of religion.
With all the evidence demonstrating Yahowah’s overwhelming predilection to work through people rather than alone, and with Satan having no other option, we should have realized that this conflict would be waged through individuals, with Yahowah’s Spirit enabling His chosen representative, and Satan’s spirit possessing the others. And that is exactly what we find.
In this ultimate conflict, the truth regarding the identities of the principal villain and leading advocate is readily known. Their very names expose whose side they are on, with Dowd meaning Beloved and Sha’uwl being indistinguishable in the Hebrew text from She’owl | ‘Hell.’ Dowd was personally selected by God and then immersed in His Ruwach | Spirit as He anointed him Mashyach | Messiah. King Sha’uwl was chosen by the people as a repudiation of Yahowah. He and the wannabe apostle by 328that same name name (Sha’uwl | Question Him | “Paul”), admitted to being demon-possessed.
After Yahowah’s name, which appears 7,000 times in His Towrah, Naby’, wa Mizmowr, Dowd’s is the second-most frequently written, and Sha’uwl comes in fourth, after Moseh. “Dowd” appears 1077 times to depict the name of Yahowah’s Dowd | beloved Son, describing the man God chose to shepherd His flock. It is scribed another 70 times to depict a “beloved individual or vessel.” He was a Yahuwdy – and thus Related to Yah.
Sha’uwl is overtly depicted by name as an adversarial individual 406 times. On another 66 occasions, it is deployed to reveal how this misguided and misleading individual is associated with the lightless and Godless place of eternal separation which shares his name. It is from the verb, sha’al, which means “to inquire about, ask, and question.” The people’s choice of king and the future, wannabe apostle were both Benjamites and, thus, based upon Ya’aqob’s prophetic depiction of the tribe in the Towrah, are “wolves,” the principal predator of sheep.
“This is on behalf of the eternal Leader (la ha natsach – for the glorious Conductor and everlasting Guide) with regard to the one who serves with (la ‘ebed – pertaining to the coworker and associate of) 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).
It is regarding Dowd (la Dowd – the approach of the Beloved) who, walking along the correct path which provides the benefits of the relationship (‘asher), spoke the words (dabar ‘eth dabar – communicated these statements) of this song (ha shyrah ha zo’th – of this composition of lyrics set to music) to approach (la) Yahowah (Yahowah – an accurate transliteration of the 329only name of ‘elowah – God per His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation) during the day (ba yowm – at the time) Yahowah (Yahowah) delivered him (natsal ‘eth huw’ – spared him by rescuing him, snatching him away and thereby saving him (hifil perfect)) from the paws (min kaph – from the palms of the hands) of all of those in opposition to him (kol ‘oyeb huw’ – all of his adversaries and enemies, everyone showing rancor, enmity, and hostility toward him), in addition to (wa min – including and away from) the hand and influence (yad – the fingers and control, even the dominion) of Sha’uwl (Sha’uwl – Question Him, ask questions regarding what he represents, commonly known as Saul), when he said (wa ‘amar – when he proclaimed, raising his voice to sing),...” (Mizmowr / Lyrics to a Song / Psalm 18: Introduction)
Historically, the name, Sha’uwl, describes the king who led Yisra’el away from Yahowah and His Towrah – even onto humiliation and defeat. By demonstrating their preference for a government and military leader in the model of the Gentile nations, the people rejected Yahowah’s influence in their lives and suffered for it. Having opted to control their own destiny by placing their trust in the whims of a man, they walked away from the Towrah’s Guidance. Had Yahowah and our Savior, Dowd, not rescued them, there would be no chance of reconciliation during Kipurym.
Prophetically, Sha’uwl is the name of another Benjamite, a wolf in sheep’s clothing, who, possessed by Satan, would devour Yahowah’s flock. This is the self-proclaimed apostle who, under his Roman name, Paulos, did everything in the Adversary’s power to discredit and silence God's people, precluding Jews and Gentiles alike from knowing the God of the Towrah.
Almost everything Yahowah and His Son had to say about the wannabe King Sha’uwl applies to the wannabe 330Apostle Sha’uwl. The brief conflict between Dowd and his contemporary was chronicled as it played out in history to warn an unsuspecting world of a far more duplicitous, debilitating, and deadly foe to come.
King Sha’uwl’s ill-advised and ill-fated reign lasted twenty-four long years, during twenty of which he sought to harm Dowd, whom he initially favored. This account begins in Shamuw’el / 1 Samuel 13:1, which states that he was “two years” into his reign when he overstepped his authority at Gilgal – the first time he acted independently of Shamuw'el. And while the Qumran Scrolls present some or most of every chapter from 1 to 28, the entirety of the 13th is oddly missing. But we can say that Dowd’s interaction with Sha’uwl, and Yahowah’s assessment of him, are overstated based solely on the king’s insignificant influence on God’s people. Therefore, there is good reason to deduce that both Benjamites of this name sought to discredit the same individual while sharing so much in common.
Just as the Exodus from Egypt served as a prophetic precursor to the upcoming exodus from Babylonian influences during the Time of Ya’aqob’s Troubles, this portrait of the man the people believed should be their king was prophetic of an individual billions of Christians would follow as an "apostle" – a title that holds no water with Yahowah.
We can be assured that Dowd worked with Yahowah because God repetitively calls Dowd His "coworker". We know that Dowd was chosen by Yahowah, that Yahowah’s Spirit inspired him, that Yahowah anointed him, that he was the Messiah, King of Israel, and that he was right. We know that Dowd is the man God selected to Shepherd His sheep, the one He called the righteous Branch, and who served as the Zarowa’ | Sacrificial Lamb. And Dowd is the designated individual at Yahowah’s Right Side upon His return. We know that Dowd was a true prophet because he 331proved it. And, as if that were not more than enough, Dowd is the one man of whom Yahowah said, “He is my Son and I am his Father.”
None of this can be said of Sha’uwl | Paul. If this conflict between right and wrong, between truth and lies, between life and death, were to be ranked in today’s parlance, Dowd has the “High Game Score” and Paul shorted out the machine before scoring a point.
It may be nothing, but in a realm where every little nuance seems to matter, I couldn’t help but notice that “kaph – paws” was used to describe the effects of the beast in opposition to Dowd. This is because it was from the “yad – hand” of Sha’uwl from which Dowd was delivered. And it is what Sha’uwl would write with his hand that would become so hostile to everything Dowd represents.
There is nothing better than reciprocated love, nothing mightier than being resolute, or more empowering than Yahowah’s name…
“…‘I have always loved You (racham ‘atah – I continually and genuinely cherish our relationship and adore our association, moreover, I am merciful and compassionate because of my overwhelming affection for You, which also causes me to be concerned about You (qal imperfect – actually, genuinely, and literally with regard to the relationship and consistently and continually with regard to time) [from 11QPs]), 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), my strength, and the One who empowers and enables me (chezeq ‘any – my source of courage and character, and the reason I am capable and competent, the power behind everything, from miracles to military force; from chazaq – to harden and strengthen, to make firm and resolute, to grow and prevail).” (Mizmowr / Lyrics to a Song / Psalm 18:1)
332The primary Hebrew word for love is ‘ahab, not racham, which suggests that we should consider its various connotations. By using racham, especially in the qal imperfect, Dowd declared that, in addition to “always loving” Yah, he “genuinely cherished his relationship” with God. Moreover, he was “merciful and compassionate,” but not in a soft, conciliatory sort of way, but instead courageously so. This means Dowd recognized that while the truth may sting initially, without exposing and condemning lies we cannot be truly compassionate – especially where it matters most. Further, it was Dowd’s “affection” for God that caused this Son to be concerned for his Father. And this is something we seldom consider, especially in light of what religious men have said to denigrate Yahowah.
We very seldom see love and power juxtaposed. And yet, in a world filled with religious and political charlatans, and patriotic and conspiratorial nimrods, it takes character and courage to speak so passionately about Yahowah and so critically of His human foes.
Moving into the symbolic language of a lyricist, Dowd waxes poetic as he sings…
“Yahowah (Yahowah – an accurate transliteration of the only name of ‘elowah – God per His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation) is the reason behind my elevated and unassailable position (sela’ ‘any – is my fortress and the stronghold of my rocky crag), my protection, keeping me grounded and steadfast (wa matsuwdah ‘any – my fortification and citadel), my means to survive (wa palat ‘any – my source of rescue and deliverance, the One who keeps me safe and secure, free from danger), my God (‘el ‘any – my mighty shepherd among the sheep), and my Rock (tsuwr ‘any).
333In Him (ba huw’ – with Him), I confide and I am comfortable (chasah – I find myself in a trusted place of refuge, a protected harbor, safe haven, and sanctuary). He is my shield (magen ‘any – my most effective defensive weapon against acts of insolence and hubris, from ganan – to defend by covering, enveloping, and surrounding) and the brilliant light (wa qeren – the horn, trumpet, breath, summit, illuminating rays, and radiant glow; from qaran – to shine, emitting rays of light) of my freedom and salvation (yasha’ ‘any – my deliverance and protection, my liberation and One who keeps me out of harm’s way).
He is the source of my illustriousness in this unassailable high place (misgab ‘any – my fortification and security, my fortress; a compound of my – to ponder the implications and sagab – of being in an inaccessibly high place, set on high and seen as illustrious), (18:2) whose light I radiate (halal – whose virtues I extol and whose illustrious nature I radiate, clearly, visibly, and brilliantly conveying that light because He is worthy of it, and I am confident in it (pual – affirming that he is the beneficiary and that this light is from Yah)).” (Mizmowr / Lyrics to a Song / Psalm 18:2 and 3 in part)
Dowd’s status is unrivaled because his illustriousness comes from Yahowah, whose light radiates from him. We see it in every word he writes.
Normally it would be odd to speak of “my elevated position” and “being grounded” in the same breath. And yet with Yah, this is our reality, as it was Dowd’s experience. When we realize that we are unique and special because God made it possible for us to become distinct and exceptional, we can celebrate our uncommon contribution to the Family of God. Our aptitudes and attitudes, once enriched, enlightened, and empowered by Yah, can be a formidable force for good without a hint of hubris. To ignore these marvelous benefits, and to say nothing about them, deprives Yahowah the satisfaction of seeing our 334appreciation for how He enables us to accomplish something worthwhile during our lives.
Further, it is by contemplating the nature of light that we come to understand the benefit of being empowered by the Almighty. Light takes us to the next dimension and beyond. It makes us eternal. It gives us the capacity to explore the universe. And it makes us ever more like Yah.
Theirs was a dynamic partnership, not just eminently enlightening and empowering but also liberating and saving. Yahowah delivered on His Son’s behalf so that Dowd could deliver on our behalf.
Somewhere along the way, every Covenant member emulates Dowd's correct response to God's instructions. We choose of our own accord to respond to Yahowah’s Invitations to meet with Him and welcome us into His home. Knowing that HIs invitation includes adoption into His Family, Dowd responded enthusiastically, as should we.
“I consistently choose to call upon and meet with (qara’ – I want to invite and welcome, summon and announce, read and recite (qal imperfect cohortative [from 11QPs])) 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), and so, from (wa min) my adversaries (‘oyeb ‘any – those in open opposition to me, showing animosity and rancor toward me, my enemies and foes), I am liberated (yasha’ – I am delivered and spared, freed and kept safe (nifal imperfect)).” (Mizmowr / Lyrics to a Song / Psalm 18:3)
Dowd came to appreciate what it took others another three thousand years to realize: first and foremost, Yahowah is our liberator, assuring our freedom from human institutions – especially religious and political oppression. Those who believe that they are saved as a 335result of being religious or patriotic remain unaware that God is only interested in saving souls from these human contrivances.
The fact that there isn’t a Hebrew word for “religion” ought to be enough to convince rational individuals that Yahowah isn’t religious. The closest the language allows may be chebel, which is used in this next statement. Since it means “to bind,” and speaks of a “binding oath of allegiance,” it reflects the meaning of the Latin word upon which the English term, religion, is based: religare – to bind. Its root is lig, also meaning “to tie and bind,” with re conveying “again.” It is found in words like: ligament, obligate, oblige, and of course, religion.
It was religion, after all, which conceived and popularized the denial and misappropriation of Dowd’s attributes, accolades, and achievements. The Talmud and New Testament, as religious documents, are the source of broad-based revolts against Father and Son.
And might I add the obvious: to liberate is to unbind. And therefore, to yasha’ is to be free from religion.
After the first religious notions were invented, they would use oaths of allegiance to control the masses. The worst of this horrid lot became Christianity, the deadly plague which confuses and confounds billions of Gentiles, many of whom are led to believe that God was willing to renege on His promises for their benefit and Israel’s detriment.
“The binding and restricting cords of the boisterous and religious (chebel – the constraining implements and destructive rigging of the institutions requiring a binding oath and pledge of allegiance, the broken and offensive tentacles and ruinous ropes of a noose, even the fibrous threads) plague (maweth – associated with the decay of the physical body and the pandemic disease affecting the population) entangle me to 336withhold that which is vital (‘aphaph ‘any – surround me, ensnaring and engulfing me in moving attempts to restrain and control me (qal perfect)).
And (wa) the abhorrent and detestable torrents seeking to wash away the inheritance (nachal balya’al – the worthless and destructive floodwaters of the rebellious seeking to usurp and wash away the proper allotment) are inundating and overwhelming me (ba’ath ‘any – are deluging and engulfing me (piel imperfect)).” (Mizmowr / Lyrics to a Song / Psalm 18:4)
While there isn’t a Hebrew word for “religion,” balya’al does a fine job of describing the effect this deadly plague has on: “those who are unGodly since they lack understanding as a result of being confused and confounded by mingling things together.” It is a compound of “baly – to negate and be without” and “ya’al – to benefit and avail.” To balya’al is to “forego the benefits” of the Towrah, Miqra’ey, and Beryth.
And speaking of the ill effects of religion, this next statement seems to predict Replacement Theology, which is the raison d’être underlying Christianity’s existence. It served as the basis of Paul’s arguments against the Towrah, the Beryth, Yisra’el, and Yahuwdym.
“Sha’uwl’s (Sha’uwl – Question Him, commonly known as Saul and Paul) tentacles (chebel – binding cords, the implements of the boisterous religious processions of institutions requiring a binding oath and pledge of allegiance, the broken and offensive company and ruinous riggings and noose, even the fibrous threads) spin me around to change me (sabab ‘any – try to alter my purpose and direction, transforming my intent by turning everything around regarding me, and coiled around and encircling me, they immobilize me as they seek to reverse my course).
337They approach and confront me, making claims against me (qadam ‘any – in the West they initially encountered me with their antagonistic implications, anticipating my efforts to forestall them (piel perfect)) with the enticing lure (mowqesh – through the bait and snares deployed to capture and control, and thus the means of entrapment) of the plague of death (maweth – of this pandemic disease that causes the entire population stricken with it to die).” (Mizmowr / Lyrics to a Song / Psalm 18:5)
She’owl does not have tentacles. Hell does not have any influence on those who are currently living on Earth. Further, King Sha’uwl was never able to control or change Dowd’s relationship with Yahowah – nor convince anyone that he had done so.
Therefore, this Sha’uwl is the wayward soul Yahowah called the Plague of Death, the one who “sabab – changed” his name to Paulos immediately before he “sabab – reversed course and spun everything around regarding” Dowd’s “purpose, with his tentacles coiling around him to immobilize” the Messiah such that he could “alter his intent.” In so doing, the “maweth – pandemic disease Sha’uwl spread” was given “mowqesh – an enticing lure,” enabling the Father of Lies to “capture and control” his victims.
The stakes are so high at this juncture, this bears repeating: When the self-proclaimed apostle Sha’uwl was allegedly immobilized and blinded by Satan on the road to Damascus, he heard the voice of Satan summon him by name. His ambitions motivated him to withdraw from personally murdering Towrah-observant Yahuwdym to creating a new religion which turned the world against Jews, universally discrediting them and nearly wiping them out. It was only when he was exposed and condemned as anti-Torah that Sha’uwl changed his identity, becoming the anti-Semitic Greco-Roman, the Gentile world would honor as Paulos.
338In his own words, the transformation from the Hebrew Sha’uwl to the Roman Paulos occurred upon “encountering a certain magician, a Jewish false prophet whose name was Bar-Jesus.” (Acts 13:6) The world’s most nefarious false prophet immediately went about destroying his credibility by stating, “But Elymas the magician (for thus his name is translated) was opposing them, seeking to turn the proconsul away from the faith.” (Acts 13:8) That’s simply untrue. Elymas isn’t a translation of Yahowsha’ | Yahowah Saves. ‘El is God’s title, making ‘Ely “my God.” Mas means “to reject, to despise and abhor a loathsome individual.” Therefore, rather than serving as a translation of “Jesus” as Sha’uwl falsely claims, Elymas conveys “My God Despises and Rejects this Loathsome Individual.” It should be Sha’uwl’s epitaph.
Using a deceiver’s favorite ploy, Sha’uwl mitigated future criticism and confused his audience by projecting his faults on “Jesus,” saying…“But Saul, who was also Paul, filled with the Holy Spirit, fixed his gaze upon him, and said, ‘You who are full of all deceit and fraud, you son of the Devil, you enemy of all righteousness, will you not cease to make crooked the straight ways of the Lord?’” (Acts 13:9-10)
It was Sha’uwl, now Paul, who became the son of the Devil. We know this because the prophets clearly conveyed that Yahowah unambiguously identified Sha’uwl as the Son of Evil and the Father of Lies. Over the course of a few words, Satan’s Apostle upended reality such that this Roman, communicating in Greek, claimed to represent God truthfully, while implying neither “Jesus,” Hebrews, nor Jews could be trusted. Recognizing that Satan is the ‘Lord’…“And now, behold, the hand of the Lord is upon you, and you will be blind and not see the sun for a time.” (Acts 13:11) This did not happen to “bar Jesus / Elymas.” In actuality, Paul is projecting what had 339previously happened to him on the road to Damascus onto this foe, which is a common tactic among Narcissists.
And now, Sha’uwl | Paul is doing as Dowd had just predicted – making enticing claims which lure people to their death. The prediction in Mizmowr / Psalm 18:5 and its fulfillment in Acts 13 should prompt the wary to turn away from the perverted scriptures which proclaim: “God raised him from the dead so that he will never be subject to decay. As God has said, ‘I will give you the holy and sure blessings promised to David.’” (Acts 13:34)
As shared previously, with Sha’uwl and Christians, it is a case of devious individuals deceiving the faithful to keep their disingenuous faith from being dismissed as dishonest, deadly, and damning.
With his transition away from Sha’uwl | Question Him to the Roman Paul, the principal author of the Christian New Testament, reveals that he did not take kindly to Jews questioning his nonsense. He came to despise those who could hold him accountable and expose him as a false prophet. And since Yahuwdym knew the Towrah and Prophets sufficiently to confront his errant rhetoric, Sha’uwl needed to denigrate the credibility of those commissioned with speaking for Yahowah.
In Sha’uwl’s rebranding as Paulos, the wannabe Apostle revealed his newfound affinity for the Greek god Apollo and his preference for Roman words and ideas. The fact that Paulos conveys “Lowly and Little” in Latin demonstrates that a man with his ego would overlook its literal meaning in favor of what it represents – the sun god of the Greeks. This reality is underscored by the fact that Paul’s linguistic skills were so inept he believed that Elymas was a translation of “Jesus.”
By using tsar in this next statement, two things are possible. Dowd could be speaking of being besieged and diminished during the Time of Ya’aqob’s Troubles when 340Yisra’el is similarly confined and narrowed. Or he is revealing that his soul was bound in She’owl during the fulfillment of Matsah.
“In having been bound up and confined, with my scope distressfully narrowed and restricted in adversarial fashion (ba ha tsarar la ‘any – with having been besieged and diminished, being wrapped up and covered over in a troublesome and vexing manner, my case weakened by vexing forces), I consistently call upon and continually meet with (qara’ – I habitually invite and genuinely welcome, actually summon and announce, and literally read and recite (qal imperfect)) Yahowah (Yahowah – an accurate transliteration of the only name of ‘elowah – God per His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation).
I have requested assistance (shuwa’ – I have cried for help, pleading for backing, imploring aid by shouting out in this difficult and distressing situation) from my God (wa ‘el ‘elohym ‘any). He consistently listens (shama’ – He hears, paying attention (qal imperfect)) to my voice (qowl ‘any – to the words I speak) from (min – because of and by way of) His radiant residence (hekal huw’ – His brilliant temple, His shining sanctuary, His light-bearing royal complex).
My cry for assistance (shuwa’ah ‘any – my audible and loud request, my vocal pleading for help) reaches His presence (la paneh huw’ bow’ – approaches and enters His appearance) within His ears (ba ‘ozen huw’).” (Mizmowr / Lyrics to a Song / Psalm 18:6)
Once again, since Dowd was never confined or bound by King Sha’uwl, yet now so severely restricted by the Apostle Sha’uwl, Dowd may be alarmed by the consequence of Replacement Theology. Or God’s Son is potentially addressing the confinement he would suffer in She’owl to save his people from the likes of Christianity.
341Further, Dowd never asked Yahowah to relieve him of King Saul but did ask for assurance that he would be released from She’owl after depositing the guilt of the Covenant Family in this place. Moreover, the Messiah is eager to hold the Apostle Sha’uwl accountable for creating the most horridly anti-Semitic religion in human history by robbing him of everything he achieved.
As I was translating this next statement, Israel’s leading periodical, HAARETZ, published an article revealing that the Land is “Hundreds of Years Overdue for a Massive Earthquake.” The journalist takes note of an earthquake that occurred 2,760 years ago during the reign of Uzziah and wrote of a future reference to a “divine temper tantrum.” Too bad she didn’t report why this next big one is about to occur…
“Then (wa), the Land (ha ‘erets – the region, earth, and material realm) will suffer earthquakes (ga’ash – will move back and forth, quaking in a wave or rolling motion, reeling such that those on it totter) and tremble violently (wa ra’ash – swaying to and fro). The geological mechanism fundamental to building (wa mowsad – the basis of extending) the mountains (har – of uplifted and elevated terrain and prominent hills, ridges, and ranges) will shake in agitating and anguishing fashion (ragaz – becomes unstable and turbulent, causing an astonishing disturbance) from earthquakes (ga’ash – moving back and forth, quaking in a wave-like motion, reeling and tottering). It is because, indeed (ky – truthfully as a direct result at this moment), He is enormously displeased and angry (charah la huw’ – He is enraged and aroused, His temper burning with furious indignation, He has approached the point of becoming incensed and zealous in His concern).” (Mizmowr / Lyrics to a Song / Psalm 18:7)
So much for the notion that a happy little Jesus in his pretty white robes is returning with open arms to welcome 342the world’s children to come and play together in perfect harmony. God is livid, and rightfully so.
Seismically, Yisra’el is riddled with faults, situated at the intersection of four tectonic plates: Nubian (East African and Syrian), Sinai (Northeastern Egyptian), Arabian (extreme Western Arabia), and Anatolian (Southeastern Turkey). The most hazardous of these lies along the Dead Sea Rift, so this is not an idle threat. It is also telling that the Jordan Valley last experienced major earthquakes in 1033 CE, marking Yahowah’s disgust with the events occurring in Yisra’el in the Yowbel year 5000 Yah.
While the preceding and following contain symbolic language, let’s not miss the point: Yahowah is not only indignant, but He is also very concerned about the welfare of His people. By unleashing a series of earthquakes, He can accomplish several things simultaneously, chief among them, ensuring that the religious and political edifices constructed by men will crumble and fall.
The Islamic jihadists, modern crusaders, and socialist armies brought into Israel to subdue God’s People will be toppled. The Dead Sea, with the opening of a southern escape route for its waters, will become vibrant again. And the promised upwelling of living waters may emerge from deep within Mowryah, flowing to the sea.
Should anyone think that this Song commemorates Yahowah’s response to the irritating behavior of King Sha’uwl, rather than the religious fallout from the self-proclaimed apostle Sha’uwl, please note that this next statement and the one before and after it depict events which did not occur three thousand years ago but will be experienced ten years hence.
Yes, King Sha’uwl was a poor choice, one which proved clearly counterproductive and deadly – but it was short-lived and quickly reversed – and the deaths were 343relatively few. Such is not the case with the Plague which became the Christian religion.
“Burning indignation (‘ashan – heated carbon dust which obliterates the light as a result of smoking animosity) will ascend (‘alah – will be offered up as a sign of intense rage) from within His nostrils (ba ‘aph huw’ – out of His resentment) and (wa) a consuming (‘akal – a destructive) fire (‘esh – blazing flame) will come out of His mouth (min peh huw’ – will come forth through His spoken words) as burning coals (gachal – flashes of flames and embers of fire) are kindled (ba’ar – combust and burn, blazing forth) from Him (min huw’).” (Mizmowr / Lyrics to a Song / Psalm 18:8)
Yahowah is burning with righteous indignation. However, His frustration is derived from the issues discussed in the previous two statements. That makes this declaration the conclusion of one train of thought leading to the beginning of another. His response is not causing the expansion of the universe or bending of spacetime, as these things are presented in Psalm 18:9. God is either expanding it such that the earth is more isolated so that there is more for His children to explore, or He is increasing the size of the spiritual realm so that He can come closer without destroying our planet.
Either way, it’s going to be a bad day for those who missed the opportunity to avail themselves of His light. The world of men has finally devolved to a place where there is little hope of salvation.
“He will expand the universe and enlarge the heavens, bending spacetime (wa natah shamaym – He stretched out, extending and spreading the cosmos) and then He will descend (wa yarad – He will come down (qal imperfect)) with a very thick and opaque cloud (‘araphel – with obscuring atmospheric phenomenon comprised of water vapor which blocks the light) under His feet 344(tachath regel huw’ – below His stance and underneath His footsteps).” (Mizmowr / Lyrics to a Song / Psalm 18:9)
Don’t get caught in the ensuing darkness. Return to Yah now, otherwise be prepared to endure the ensuing darkness. A cloud, even more miserable and obscuring than that of the Holocaust, will soon envelop the world.
There are three reasons for the darkness below Yahowah’s feet. First, this is what humanity apart from God has brought upon itself. This will be a dark time of war, famine, pestilence, propaganda, depression, and societal disintegration as the political left and religious right vie against one another. For many, this is just the beginning because the darkness enveloping them will continue as they transition from hell on Earth to an eternity without light in the black hole of She’owl.
Second, Yahowah is coming for His Covenant Family. And they will be shining before Him – clearly distinguished and readily seen. At this joyous moment, He will not have to witness the resulting sense of Godless desperation that has brought the world He created to its knees – such that it is on the verge of destroying all life on the planet.
Instead, God will be enjoying the company of His children without being burdened by the aggravation of the last vestiges of religious, political, patriotic, and conspiratorial carnage.
And third, the Earth must be prepared for Yahowah’s Light. It will be shielded while this transformation occurs during the brief interval between Kipurym and Sukah. Yahowah’s very approach will bend spacetime, creating a phenomenon never previously witnessed by humankind.
At this juncture, I’d like to interrupt our prophetic tour with this announcement: even though Hebrew verbs are liberated in time, the English language employs verb 345tenses, so we have to choose a tense for readability, relegating each action to the past, present, or future. The challenge for us is one of perspective. Dowd was taken to the future as a prophet to witness what will transpire in our time. He wrote about what will soon occur, documenting the most extraordinary episode in human history. He is, therefore, sharing something that he observed from beginning to end, as he experienced it transpired. Although, in the normal progression of time, none of this would occur for another three thousand years from the date it was written.
The essential nature of prophecy is that time is a dimension in which spiritual beings can travel, just as we can move side to side, backward or forward, and jump up and down in three dimensions. A prophet enabled by Yahowah can witness the future and can convey what he or she has observed long before it transpires. Therefore, a prophet is not predicting the future but is, instead, reporting it.
If we want to see this as Dowd experienced it, we must write it as it is unfolding, because that is the perspective of a prophet. This is Dowd’s testimony regarding what he was shown while witnessing it transpire.
Also relevant, having just reread the entirety of Dowd’s ordeal with King Sha’uwl in Shamuw’el | 1 Samuel 18 through 31, nothing that is disclosed in this prophecy occurred at that time. By way of review, it wasn’t until Sha’uwl was demon-possessed that he sought to pursue Dowd, and that’s important because Dowd had given Sha’uwl no reason to dislike him, much less kill him. And yet, Satan, realizing the role the Son of God and Messiah would play in refuting the Adversary and saving God’s people, wanted Dowd silenced and restrained.
King Sha’uwl never came close to killing Dowd. On the two occasions he and Dowd were together in the same 346place, Dowd had the upper hand and could have killed Sha’uwl had that been his desire. But Dowd spared the life of King Sha’uwl because the king was not his adversary – and he repeatedly told him so. Further, those most closely associated with King Sha’uwl, including his senior advisors and son, not only refused to see Dowd as a foe, but they praised him. Therefore, the events being depicted in this prophecy transpire in the prophet’s future, not in his present situation. And this time, the self-proclaimed and demon-possessed apostle Sha’uwl is absolutely and unequivocally Dowd’s adversary – a person Dowd and Yahowah are committed to silencing as they strive to rid the world of his pestilence.
Returning to the narrative…
“And He will enjoy unfettered movement (wa rakab – He will have freedom of flight, moving freely alongside, traveling) alongside a winged being (‘al karuwb – beside a Cherub, a spiritual implement originally tasked with guarding the Garden of ‘Eden, adding to the splendor of Yah’s throne, while embellishing the Ark of the Covenant), flying through the air (wa ‘uwph – He hovered and moved swiftly).
He swooped down and soared (da’ah – effortlessly, He flew down, gliding majestically) upon (‘al) the wings (kanaph) of the Spirit (ruwach – of the wind).” (Mizmowr / Lyrics to a Song / Psalm 18:10)
In Yasha’yah 19:1 and Mizmowr 104:3, rakab is used as it is here, with Yahowah moving above the clouds, seemingly riding within them. In the Psalm, rakab is also paired with halak and ruwach to convey the idea of God traveling along with the Spirit.
Unless Yahowah is returning in substantially diminished form, He isn’t going to be hitching a ride on a Karuwb | winged spiritual being. However, Cherubs are rife with symbolism, because they not only flank His 347throne but also His Ark of the Covenant. So, they may add a bit of sparkle and pageantry to His arrival.
The reference to the Karuwb is especially interesting in light of Yahowah’s promise to rid the Earth of human religious and political institutions so that He can transform what remains into the conditions experienced in ‘Eden. The Garden was guarded by karuwbym. Moreover, the fact that the wings of karuwbym rise above the back and sides of the Mercy Seat of the Ark of the Covenant because upon Yah’s return for His Covenant Family it is Dowd who will be preparing it for their arrival. Therefore, this reference could be more about the importance of these things at this time and less about a means of conveyance.
It is also possible that Dowd is actually trying to describe how the “wings of the Spirit” appeared to him, drawing upon his familiarity with the wings of the Karuwbym rising above the Ark of the Covenant. This could actually explain the Set-Apart Spirit’s association with the Covenant and Her means to give its children flight.
“He will be transforming (shyth – He will be turning) the obscuration and ignorance (choshek – the unknown nature) associated with His enclosure and covering (sether huw’) all around Him (sabyb huw’ – surrounding Him) – His Sukah | Shelter (sukah huw’ – His protective enclosure) intentionally dimmed (chashekah – shrouded in darkness [from 11QPs]) with a visible atmospheric projection of water (maym ‘ab shachaq – with an overhanging canopy of water as if a cloud from the sky).” (Mizmowr / Lyrics to a Song / Psalm 18:11)
Upon Yahowah’s return, there will be sheep and goats, friends and foes. His Family will be protected while those in pursuit of His flock will be destroyed. Therefore, Sukah, the place of refuge and protection, is concealed from these adversarial foes, such that they will be denied 348access. The religious and political will be restrained from harming Yah’s People and entering God’s Home.
Apart from the divergent audience, there may be another possibility. Yahowah’s arrival will be so bright, it could be blinding. Therefore, to avoid inducing fear and harming His people, God may seek to tone down His initial appearance to make everyone feel more comfortable.
Also, a great deal will be happening between Kipurym and Sukah in 2033. With every political and religious influence removed and the Earth transformed from the precipice of destruction to the majesty of ‘Eden, Yahowah may choose to unveil Himself and His home gradually over these five days.
As an interesting aside, religious Jews may have actually come up with a self-fulfilling prophecy regarding Sukah. Ever since the Diaspora caused by Rabbi Akiba’s false Messiah, Sukah (referred to as Sukkot in Judaism) has been so marginalized that it is largely dismissed. As a result, religious Jews have excluded themselves from Camping Out with Yah.
Yahowah’s perspective on this date is quite different. He tells us in Zakaryah | Zechariah 14:16 that, upon His return and the restoration of His people, the Feast of Sukah is the one Miqra’ everyone will come to Yaruwshalaim to celebrate. Then in Nachemyah | Nehemiah 8, we read:
“And the entire community of those who have returned from captivity will make a Sukah. Then they will camp out in these tents. For since the days of Yahowsha’ (Joshua), the son of Nuwn, unto this day, the Children of Yisra’el have not done so. And there will be great happiness. (Nachemyah 8:17) Also, day by day, from the first day unto the last day, he [Ezra’] will read from the Scroll of the Towrah of God. And they will observe the Feast for seven days. And on the eighth day, there will be a Mow’ed, in accordance with the 349instruction.” (Nachemyah / Yahowah Comforts / Nehemiah 8:18)
Having proven themselves religious by abusing their souls on Yowm Kipurym, most Jews show no desire to camp out with their God. The only effort put into the observance entails a misreading of Qara’ 23, where they cobble together a stick, some willow sprouts, a palm frond, along with an ugly piece of mildly sour and otherwise useless yellow fruit originally cultivated in Greece. (Rabbis being rabbis, however, have managed to create a cartel around this forlorn fruit and charge upward of $500 to $1,000 for a single specimen of their religiously sanctioned etrog.)
While we are here, let’s consider Nachemyah 8:8. ‘Ezra’s statement regarding Sukah is exceptional…
“They will read (wa qara’ – they will recite and proclaim aloud) from the written document (ba ha sepher – from the scroll and letter) of the Towrah (Towrah – Teaching, Guidance, Instruction, and Direction) of the Almighty (ha ‘elohym) so as to clarify the instruction, making it intelligible and clear through exacting translations and revealing explanations (parash – to precisely inform, to show the declarations as distinct and distinguished, providing explanations which enable sound decisions).
And they will be provided (wa sym – they set before them and cause, bringing about) insights by prudently interpreting the text, intelligently explaining the principles involved (sekel – advancing knowledge by amplifying and elucidating the meaning) so that they will understand, making the connections to comprehend the teaching (wa byn – such that they could access the information, process the instructions, and impart wisdom by way of diligent consideration of the directions) of the Miqra’ | Invitation to be Called Out and Meet with God 350(ba ha Miqra’ – during the invitation to read and be welcomed, to be called out by name; from a compound of my – to ponder the meaning of qara’ – to be invited and welcomed by reading and reciting, to be called out and meet).” (Nachemyah / Yahowah Comforts / Nehemiah 8:8)
If ever a statement could be interpreted as validating our efforts, this one certainly applies. It is the motive behind the translations, insights, and commentary. It is also the source of our understanding and subsequent teaching.
There may be nothing to it, but since it is possible, I thought I’d share the fact that the deadliest aspect of a star’s light comes from cosmic rays. We are protected from them here on Earth by its magnetic field as well as by the copious amounts of water in the atmosphere. Astronauts are not similarly immune. Scientists understand that, if it were possible, a space capsule surrounded by water would provide such protection. Just as in the case of Sukah, walls of water protect against one of light’s harshest attributes.
Yahowah’s Family and His foes will perceive the events of this day differently. Those returning to God and restored into fellowship will find truth in every glimmer of light as they appreciate every shade and color. The religious and militant will experience the devastating effects of hailstones and fire. And this is as it should be, with water, light, and fire being both essential to life and caustic to it depending upon the circumstance.
“Out of (min – from) this knowledge and the brilliant illumination it provides (nogah – the radiance and splendor of enlightenment, of that which can be known and which engenders an appropriate response, this bright and majestic appearance, draped in the luster of light) conveying information about Him (neged huw’ – reporting vital evidence in front of Him, speaking volumes about Him), colorful hailstones (barad – dappled water crystals in speckled colors) and flashes of fire (wa gachal 351‘esh – flaming streaks of light) passed through (‘abar – were extended, crossing over) the visible moisture suspended in the air around Him (‘ab huw’). (Mizmowr 18:12)
Yahowah (Yahowah – an accurate transliteration of the only name of ‘elowah – God per His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation) will speak resoundingly (ra’am – thunder and roar) in the Heavens (ba shamaym – within the spiritual realm), and as the Almighty (wa ‘elyown – as the Most High; from ‘alah – the one who raises and lifts up) will offer His voice (nathan qowl huw’ – give by bestowing the sound of His audible speech), there will be colorful hailstones (barad – dapple water crystals in speckled colors) and flashes of fire (wa gachal ‘esh – flaming streaks of light). (Mizmowr 18:13)
Then He will dispatch (wa shalach huw’ – He will send out) and broadly dispensed (wa puwts hem – scatter such that they were disbursed in multiple places) His missiles (chets huw’ – His arrows; from chatsats – that which separates and divides), ruining and routing the confused, consuming them (wa hamam hem – creating social chaos and panic for the adversarial forces, destroying them) by firing countless beams of light (wa baraq rabab – by shooting and hurling innumerable flashes and bolts of light).” (Mizmowr / Lyrics to a Song / Psalm 18:14)
It’s always interesting the way Yahowah consistently brings us back to where it all began. The universe was created with light and, as we know, life emerged from water. Now it is light which will be the demise of those who will be incinerated and washed away – with the Word of God manifested as light and water. Having begun our relationship with God camping out with Him in the Garden of ‘Eden, our earthly adventure will conclude with Sukah, 352which denotes the time we are Invited to Camp Out with God forevermore.
Every now and again we confront a word that just seems a bit out of place. It could be due to the lexicons or my lack of understanding. But nonetheless, rather than pretend that I’m an unthinking robot ready to concur with everything I read, a little independence isn’t just appropriate – without it the relationship would be less interesting for Yah.
In this light, while I enjoyed the thought behind “barad – dappled water crystals in speckled colors.” It was also intriguing to see hamam used to describe the effects of the conflagration. It hints of “confusion,” such that the targets of these bolts of light will be confounded upon learning that belief in the gods they served only led to annihilation by the God they never knew.
Most of the time everything fits just as we’d expect. Such is the case with these rivers becoming visible and exposing the foundations of the world at this moment in time.
“Then (wa), mighty rivers (‘apyq – the valleys, ravines, and channels) of water (maym) will be seen (ra’ah – will become visible, are revealed).
And the foundations (wa mowsadah – the underlying structure) of the world (tebel – the planet, including the perversity, confusion, and abominable nature of the people who live on the Earth) will be revealed and exposed (galah – will be made known and exposed) from Your disapproval and rebuke (min ga’arah ‘atah – as a result of expressing condemnation and showing what was wrong), 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), as a result of (min) the conscience and resulting judgment (neshamah – the capacity to be 353discerning and moral, to make reasoned decisions, to be rational and logical) of the Spirit (ruwach – the set-apart feminine and maternal manifestation of Yah’s nature) of Your breath reveals Your animosity and resentment (‘aph ‘atah – of Your nostrils to display Your displeasure).” (Mizmowr / Lyrics to a Song / Psalm 18:15)
The earthquakes will topple man’s religious shrines, political establishments, and military outposts, turning them to rubble. The laser-like beams of light will reduce the belligerents to dust and bone. Then the upwelling of massive amounts of water will wash it all away – cleansing and healing the Earth.
Yahowah is going to expose and condemn the genocidal anti-Semites who sought to impose their Final Solution on Yisra’el and Yahuwdym. God is going to explain why they, including their religious beliefs and political aspirations, are wrong. He will judge them, holding them accountable.
However, since Yahowah’s Word did not matter to them in the past, it will not have any effect on this day. They will remain as “hamam – confused” as ever. The realization that evidence and reason, even when the testimony comes directly from God, have no effect on the overtly religious and political, the conspiratorial and militant, is something we have long known. So, while it’s still appropriate for Yahowah to tell them why what they have said and done was wrong, He’s not doing so for the comrades, crusaders, and jihadists but instead on behalf of their victims.
Long ago, when we first tried to translate Yahowah’s testimony regarding Creation, we concluded that by giving ‘Adam a neshamah God was not only making this man in His image but was also giving him a “conscience.” He would have the “ability to exercise good judgment” and, thus, possess the “capacity to think rationally.” The 354neshamah would be an effective tool, a moral compass, something mankind could use to differentiate between good and bad, truth and deception, that which is of God and that which is not. It was something we would be able to use to find our way from mortality to immortality, from decaying matter to spirit, and from the corrupted world of men to a place Yah had perfected.
Here, this neshamah is not only associated with Yahowah, revealing that God has a conscience, when used in conjunction with galah, ga’arah, and ‘aph, it is obviously judgmental in nature. We had been right about our neshamah all those many years ago. Without it, these translations and coming to know Yahowah would have been impossible. Our neshamah is not only the part of our nature that makes us like God but is also what we must use to know God.
As we progress to the next declaration, it’s important to recognize that Dowd is speaking, revealing what he witnessed and experienced Yahowah doing on this day – a future event with Dowd playing a commanding role at Yahowah’s behest.
“He reached out (shalach – He extended Himself, stretching out (qal imperfect)) from on high (min marowm – from the heights of heaven, from the most elevated, advantaged, and desirable location; from ruwm – to rise and grow, becoming magnified), grasping hold of me (laqach ‘any – He obtained, selected, and chose me, then received me (qal imperfect)). He drew me out (mashah ‘any – safely extracting me by pulling me out (the basis of Moseh – to draw out) (hifil imperfect)) of the abundance of waters (min maym rabym – of a great proliferation of water and a sea or pool of rabbis). (Mizmowr 18:16)
He snatched me away and saved me, delivering me (natsal ‘any – He spared me from danger, rescuing me from harm’s way, taking me to more favorable circumstances 355after defending me, keeping me safe and secure by removing me (hifil imperfect)) from my most influential adversary (min ‘oyeb ‘any ‘az – away from the one who intensely opposes me, the individual with the greatest animosity, enmity, hostility, and rancor toward me, the harshest and most pervasive foe, the most violent opponent) and from (wa min) those who shun me, openly refusing to engage with me (sane’ ‘any – the many who either dislike or abhor me and those who slight me due to their aversion to me (qal participle)).
For indeed (ky), they held too high a status within society, had conquered too many people, and were too obstinate and hardened for me (‘amets min ‘any – they were too self-willed and stubborn, too incapable of change, and were too established, persistent, and determined for me, especially as a result of the enormous forces they had mustered and marshaled against me).” (Mizmowr / Lyrics to a Song / Psalm 18:17)
Yahowah is redeploying Dowd to protect His flock and defend them from those preying upon them, as He did three thousand years ago. Only this time, the number of foes has increased considerably as has the power of their weapons. Therefore, Yah is both empowering Dowd and protecting him, dispatching him and saving him.
When the demon-possessed King Sha’uwl sought to kill Dowd, his hostile troops and weapons never overwhelmed or overpowered Yahowah's Son. Moreover, those closest to King Sha'uwl considered Dowd a hero. Rather than shun him, they desired to engage with him. Therefore, this prophetic narrative portrays the attitude of Yah's people when He returns with Dowd.
In all of this drama, a satisfying insight can be gleaned from the description of Dowd as mashah | drawn out of the waters, because mashah is the basis of Moseh's 356name. Just as the Great Liberator was withdrawn from the religiosity of the Kingdom of the Nile, God's Son is saved from a sea of rabbis.
Dowd's sea of enemies would emerge due to the words of one very influential enemy. This, of course, was the demon-possessed Sha’uwl | Paul of Christian infamy.
Conditions will be as they exist today. The religious and political are the most influential and empowered. They hold the highest status in our world. And yet, they rank among the most obstinate and self-willed people on the planet.
Yahowah delivered His Son to save us, but rather than show our gratitude, mankind shunned the Messiah, refusing to engage with our Savior. And sadly, Dowd’s people would remain obstinate for 2,000 years thereafter.
Continuing to address his role fulfilling Pesach and Matsah, Dowd reported…
“They approach and confront me (qadam ‘any – they oppose me, some even anticipating me while trying to forestall my purpose) during the day (ba yowm – in the day) of my imminent destruction and ultimate distress (‘eyd ‘any – my burden regarding the disastrous and inappropriate nature of Yisra’el; from ‘uwd – my association together with firebrands), and therefore (wa), Yahowah (Yahowah – an accurate transliteration of the name of ‘elowah – God guided by His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation) came to exist as (hayah – was, is, and remains, continually and consistently being (qal imperfect)) my provision to support my life and assist me (la mish’en ‘any – the One approaching and drawing near to provide what I needed to sustain life and uphold the reason for my life; from my – to ponder who and what to sha’an – to lean on and trust).” (Mizmowr / Lyrics to a Song / Psalm 18:18)
357Romans would mutilate Dowd’s body on Passover. But the following day would be the most egregious as his nepesh | soul carried Yisra’el’s guilt into She’owl. Without Yahowah's support and assurance of salvation, Dowd would have lacked the capability to bear the extreme burden of his sacrifice.
Further, as the exemplar of Yisra’el, we find a revealing use of ‘eyd | burden in Dabarym | Deuteronomy 32:35. It suggests that Yisra’el’s demise is also imminent. Speaking of coming to the aid of His people at a time when Yisra'el is to be rendered defenseless, Yahowah confirms His intent to defend them from harm, vowing…
“This quarrel is Mine, so vengeance is Mine, as is recompense and retribution. Their feet will totter, and they will slip up and fall as they are overthrown in due time because the day of their destruction (‘eyd) is at hand, and such things shall come upon them quickly.” (Dabarym / Words / Deuteronomy 32:35)
It should be obvious to anyone familiar with King Sha’uwl’s jealousy and resulting animosity toward Dowd, as written in Shamuw’el | 1 Samuel chapters 18 through 31, that the scale of this forthcoming event infinitely surpasses that episode. The historic account clearly paints a prophetic picture, one in which the names and location remain unchanged – only the timing and the extent of the belligerents.
“And (wa – then) He brought me out (yatsa’ ‘any – He came out with me (hifil imperfect)) to (la – approaching and concerning) this vast expanse (ha merchab – the freedom of an infinite space and limitless realm). He withdrew me, removing me (chalats ‘any – He took me away to a better place, delivering me from that danger while empowering me (piel imperfect)), because indeed (ky – this is reliable and worth emphasizing), He wants to experience life with me (chaphets ba ‘any – He finds our 358association pleasing, is fond of His relationship with me, and He is a willing participant in our mutual desire to hang out and do things together (qal perfect)).” (Mizmowr / Lyrics to a Song / Psalm 18:19)
This is a very bold statement. It is the essence of what Dowd represents. It is central to everything we have learned.
Our Father brought His Son to the vast expanse of the universe, removing him as far away from the diminutive confines of She’owl as possible. And He did so for the most important reason: He wanted to experience life with him because He enjoyed spending time with His Son.
And while Dowd is the epitome of Yahowah’s love, God’s affinity for us will be quite similar. He enjoys our company.
“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) treated me (gamal ‘any – committed the energy, effort, and resources to deal with me, rearing me) in accordance with (ka – consistent with and corresponding to) me being right (tsedeq ‘any – me being correct, honest, and accurate, and thus deeming me as justly vindicated and acquitted).
Consistent with (ka – according to) the cleansing of my hands (bor yad ‘any – the purity of my influence; from barar – to purify and cleanse, testing and proving), He brought me back and restored me (shuwb la ‘any – He facilitated my return and restoration, taking me to this place where I currently reside (hifil imperfect)).” (Mizmowr / Lyrics to a Song / Psalm 18:20)
When it comes to God, all that really matters is being right. He will take care of the rest.
359Just as shuwb describes the Occasion of Restoration and Return, it is used here to reveal Dowd’s involvement in the process. His return coincides with Yisra'el's return.
It is for this reason that Dowd’s name is mentioned more than any other, save Yahowah, Himself. Capitalize upon what Dowd achieved on our behalf by following the Messiah's example for being right with God, and you will enjoy the same result.
“Yes, indeed, this is because (ky – truthfully, it is for the explicit reason that) I have observed, closely examined, and carefully considered (shamar – I paid attention to and focused upon, watching over, researching, scrutinizing, and analyzing, studied and seriously thought about) the ways (derek – the route and path through life, the journey leading to the destination) of Yahowah (Yahowah – an accurate transliteration of the name of ‘elowah – God guided by His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation).
I have not been shown wrong (lo’ rash’achy – I have not been incorrect or invalidated) by my God (‘elohym ‘any).” (Mizmowr / Lyrics to a Song / Psalm 18:21)
This is where the journey home begins for all of us. The path to Yahowah is open to those who shamar | closely examine and carefully consider His ways as they are presented within the Towrah. And since God provides the answers, there is no excuse for not being right.
As a prophet, Dowd was held to the highest possible standard: absolute perfection. Everything he wrote is accurate. This is true in part due to inspiration but, also, because he capitalized upon Yahowah’s means to facilitate good judgment. He did his part and studied Yahowah’s testimony ensuring that his assessments consistently reflected God's intent.
360The more we contemplate this open letter Yahowah has written, the more often we will be rewarded with useful insights. Yes, God could spoon-feed us, providing a data download, but then what would have been the purpose of everything He has already said and done? Relationships are only worthwhile when everyone participates, and our job is to listen to God by closely examining and carefully considering His testimony. It is also the only way to be right.
Dowd set the example God would like us to follow.
“For (ky) His every means to exercise good judgment and justifiably resolve disputes (kol mishpat huw’ – all of His decisions, His judgments, and His justice, as well as His plans and prescriptions) are before me and available to me (la neged ‘any – are directly in front of me).
His inscribed prescriptions for living and being cut into the relationship (chuqah huw’ – His engraved inscriptions of what one should do to live and receive an allotment in His written accounts) I did not remove from me (lo’ suwr min ‘any – I did not turn aside from or reject me, I took nothing away from nor did I forsake or seek to abolish (hifil imperfect)).” (Mizmowr / Lyrics to a Song / Psalm 18:22)
When we exercise good judgment regarding the means Yahowah has provided to justly resolve the issues which would otherwise cause us to be estranged, only then can He perfect us, just as He did for Dowd.
“And so (wa), I was, am, and will be (hayah – have become (qal imperfect)) perfect, which is to say entirely right (tamym – blameless and innocent, totally correct and trustworthy), with Him (‘im huw’ – in conjunction with Him and in His company).
361By being independently observant, closely examining and carefully considering everything on my own initiative, apart from all societal influences (shamar – by exploring and contemplating, and by remaining focused, independent of all religious and political influences (hitpael imperfect)), I’m kept from being wrong and considered guilty (min ‘awon ‘any – I’m free from the consequence of any wrong incurred).” (Mizmowr / Lyrics to a Song / Psalm 18:23)
Once we know what God is offering and understand what He is expecting from us in return, we are properly positioned to capitalize on the promises of His Covenant. This is because Yahowah’s Towrah teaches us how to be right.
Dowd did, and so Yahowah reciprocated…
“Therefore (wa), Yahowah (Yahowah – an accurate transliteration of the name of ‘elowah – God guided by His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation) has brought me back, restoring me (shuwb la ‘any – returned me while changing people’s perceptions of the truth regarding me such that they turn to me (hifil imperfect)) in a manner consistent with (ka – accordance with and corresponding to) me being right, honest, and accurate (tsedeq ‘any – me being correct, justly vindicated, and acquitted), according to (ka – consistent with) the purity of my intent and influence (bor yad ‘any – the cleansing of my hands and testing as I accomplished the task; from barar – to purify and cleanse, testing and proving) from His perspective (la neged ‘ayn huw’ – in His view before His approach).” (Mizmowr / Lyrics to a Song / Psalm 18:24)
This made Dowd the perfect candidate for this mission. It is why Yahowah is restoring him well beyond his former duties and glory. It is why we are reading what he wrote.
362Yahowah is always fair. At the very least, we get what we deserve. God responds to us as we respond to Him.
“With (‘im) the steadfast, loyal, and devoted (chesyd – the set apart and Godly, the dedicated and compassionate), You are steadfast, loyal and devoted, as well as loving and merciful (chasad – You are trustworthy and kind, favorable and compassionate).
With (‘im) the strong and innocent man who is correct (geber tamym – the person with strength of character and courage who prevails, who is empowered and entirely right), You perfect (tamam – You are prepared to complete, prepared to provide what is required to make whole such that nothing is lacking).” (Mizmowr / Lyrics to a Song / Psalm 18:25)
It is our responsibility to be correct and, thus, right about God. It is Yah’s job to perfect us. When we do our part, we can count on Him doing His. As a “geber – a man of character and courage who was right” about Yahowah, as a “chesyd – steadfastly loyal and devoted individual,” Dowd was emboldened, knowing that Yahowah would respond in kind – and he said so without equivocation.
“With (‘im) those who are sharp and who choose to be separated (barar – those whose motives are pure, who after examination remove and cleanse themselves, who are bright, tested, and proven), You cleanse and purify (barar – You have chosen the separated and after examination and testing and have provided purification and cleansing).
But (wa) with those who distort and pervert the truth (‘im ‘iqesh – those who twist and warp what is just and right, the corrupt), You show hostility (pathal – You create strife).” (Mizmowr / Lyrics to a Song / Psalm 18:26)
To be connected with God, we must separate ourselves from the common beliefs and institutions of man. It is better to be sharp, indeed bright, than dull, for He 363is brilliant and isn’t looking to surround Himself with dimwits who are too lazy to engage and think. And as for those who distort and pervert His witness, as we have seen Sha’uwl | Paul do with reckless abandon, we know that Yah is far shrewder and will soon turn the self-proclaimed apostle’s corrupting lies against him. What we haven’t often considered, is that God is capable of a full range of recompense – all the way to being torturous when warranted. After all, how does one deal with Paul and Muhammad, the Mongol Tamerlane, Germany’s Hitler, Iran’s Ayatollahs, or their pet bulldog, Hezbollah’s Nasrallah?
The key to understanding this next stanza requires an appreciation for one of Yah’s favorite words: ‘anah – to answer and respond.
“For (ky) You (‘atah) deliver, liberate, and save (yasha’ – You rescue and free, assisting (hifil imperfect)) a responsive and unpretentious family and a straightforward people who answer the testimony (‘am ‘aniy – a nation which expends the energy to reply to the witness, as well as followers willing to invest the effort to sincerely help others in this relationship as an honest witness without arrogance; from ‘anah – to answer, reply, respond, ask, and declare information as a concerned witness, consistently occupied with the testimony, embroiled in the thought process, and concerned about the relationship, singing, vocally communicating, and shouting, even when discounted and afflicted by doing so), but (wa) those with haughty eyes and a rebellious gaze (‘ayn ruwm – those with a high and mighty perspective who see themselves as honorable, triumphant, and having attained an elevated position, the winners in their own eyes who are arrogant about their insights and understanding in their sight), You humble and bring down (shaphel – You denigrate and humiliate, demean and belittle, taking them from their high position to a much lower one, abasing them 364(hifil imperfect)).” (Mizmowr / Lyrics to a Song / Psalm 18:27)
The doorway to heaven opens for us when we respond to Yahowah’s testimony. God's seven Invitations await our response and participation. The path to becoming part of our Heavenly Father’s Family is straightforward, and it is predicated upon us answering His call by incorporating the answers provided throughout His witness.
In this regard, God’s way and man’s go in opposite directions. The religious look up to their god, praising him in the hope that he will save them. But His Family looks down at the words He wrote for us to read. By understanding them, we know Yah’s answers to all of our questions.
The method Yahowah deploys to effect the benefits of the Covenant is to envelop us in His light. Light perfects us because where there is light, there is no darkness. Light makes us immortal because light, once emitted, is eternal. Light illuminates the words He wrote for us to read so that we could become enlightened. Light empowers us by the square of its speed. And light makes us more like Yah, who is light.
“For (ky – in reality) it is You (‘atah) who lights (‘owr – who shines brilliantly and brightly within) my lamp (ner ‘any – my luminary filled with olive oil).
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), my God (‘elohym ‘any), illuminates (nagah – provides light, shining brilliantly, burning brightly in) my darkness (choshek ‘any – my darkest places where I would otherwise be ignorant or confused, dimwitted or depressed).” (Mizmowr / Lyrics to a Song / Psalm 18:28)
365This is what made Dowd brilliant, right, and perfect. It is the same benefit Yah is offering the rest of us. Therefore, by illuminating our souls, we appear perfect, bright, and beautiful in God’s eyes.
In defense of his people, Dowd makes Superman look like a chump.
“Surely with You (ky ba ‘atah – indeed, by You), I can run and quickly drive off (ruwts – I can rapidly chase away and dispatch (qal imperfect)) a division of troops or a raiding party (gaduwd – armies, paramilitary, bandits, and raiders; gadad – those who, acting together, invade and attack, penetrating one’s territory militarily, politically, or religiously).
And by my God (wa ba ‘elohym ‘any), I can scale and ascend a wall or leap over a foe (dalag shuwr – I can climb over a barrier, jump over any wall, or rise above any enemy).” (Mizmowr / Lyrics to a Song / Psalm 18:29)
He was the ultimate Avenger, the prototypical Superhero. Fighting to defend his people, he won every battle.
And while he was three-dimensional and corporeal twice upon a time, Dowd of the Third Coming will be four-dimensional, and perhaps six, in accordance with Yahowah’s promises. He will be a beacon of light, tested and refined, equipped and protected by Yah.
“As for the Almighty (ha ‘el), His Way is completely right and entirely perfect (tamym derek huw’ – His path is without defect, absolutely correct, unblemished and true, making a person who travels along it blameless and innocent).
The instructions and promises (imrah – the words and statements which are certain to be fulfilled; from ‘amar – sayings and speech, answers and promises, that which is said, told, intended, and related) of Yahowah (Yahowah – 366an accurate transliteration of the name of ‘elowah – God guided by His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation) are flawless when tested and they are refining (tsaraph – remove impurities when examined and they are worthy of trust).
He provides the gift of a protective shield (magen huw’ – giving the present of an ornamental and defensive weapon which forestalls an attack; from ganan – a protective covering which surrounds) for all (la kol) who trust Him to keep them safe (ha chasah ba huw’ – who take refuge in Him, seeking His protection by confidently confiding in Him and relying upon Him).” (Mizmowr / Lyrics to a Song / Psalm 18:30)
It was and forever will be Yahowah’s words that matter. They convey everything we need to know to receive everything God has to offer.
There may be a tendency to assume that individuals like Moseh and Dowd, through their direct contact with God, have an advantage over those who later read their words. However, if you consider what Dowd wrote, it is apparent that he came to know Yahowah through the Towrah and Ruwach – just like the rest of us. Reading and observing the Towrah made Dowd right in God's eyes, and that is why Yahowah could deploy him as the Passover Lamb.
“For (ky – by contrast to others) who (my – asking a who, what, where, why, when, or how question) is God (‘elowah – the root of the title chosen by the Almighty) apart from (min – except) 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)?
And who (my – asking a who, what, where, why, when, or how question) is a rock (tsuwr) besides (zuwlah – except) our God (‘elohym ‘anachnuw), (18:31) the God 367(ha ‘el) who prepared and equipped me (‘azar ‘any – who strengthened and girded me, who encompasses and adorns me) with the ability and aptitude to prevail (chayl – with a worthy character and physical capabilities, enriching and empowering me)? (Mizmowr / Lyrics to a Song / Psalm 18:31)
He provided the means necessary to make (wa nathan – He has offered the gift of making) my way (derek ‘any – my journey through life, my path and route to the destination, and my conduct) right (tamym – correct, without defect or fault, making me innocent and perfect).” (Mizmowr / Lyrics to a Song / Psalm 18:32)
To avoid any confusion, Dowd took the time to explain that he became right with Yahowah by being observant and judgmental. Therefore, it behooves us to acknowledge that his approach to God was cerebral. Equipped with knowledge and understanding he was prepared to prevail.
That said, he was also a poet and lyricist, so we must make an accommodation for his exuberant prose…
“He likened my legs to those of (shawah regel ‘any ka – He crafted my stride similar to) the deer (ha ‘ayalah – a doe, a female deer), and He presented me standing (wa ‘amad ‘any – causing me to stand, strong, secure, and sustained) on a high and elevated place (‘al bamah – upon the heights). (Mizmowr 18:33)
He trained (lamad – He taught and instructed) my hands (yad ‘any) for the ensuing battle (la ha milchamah – for the upcoming conflict which is close at hand) so that my arms can bend a bronze bow (wa nachath qesheth nachuwshah zarowa’ any). (Mizmowr 18:34)
There is a cadence to these words and alliteration in Hebrew which does not translate into English. Therefore, we can convey the meaning of the words, but we cannot 368replicate the poetic appeal of the Psalm. Doe toes and bronze bows lack intellectual stimulation. And frankly, this is the least inspirational presentation of zarowa’ we have encountered.
Nonetheless, with the artistry of a songwriter prone to poetic prose, Dowd is suggesting that he was given the agility of a deer standing atop the high ground, trained to bend a formidable bow. He was fleet of foot and stood tall, always ready to defend his people.
There is no place on Earth loftier in Yah’s eyes than the ridgeline of Tsyown on Mowryah. And it was there, during his first life, that Dowd was trained for the ensuing battle – serving as the ultimate Zarowa’ | Strong Arm of God, Protective Shepherd, and Sacrificial Lamb.
Back into the realm of more customary symbolism, we find that the Father defended His Son…
You bestowed unto me (wa nathan la ‘any – You consistently offered and appointed for me (qal imperfect)) the protective shield (magen huw’ – the gift of a defensive barrier which forestalls an attack; from ganan – a protective covering which surrounds) of Your liberation and salvation (yasha’ ‘atah – of Your deliverance and freedom, overall safety and welfare). (Mizmowr / Lyrics to a Song / Psalm 18:35 in part)
Recognizing that the preceding statement focuses upon Yahowah equipping His Son to defend his people, perhaps the opening statement of what is now considered the 35th verse should be an addition to the 34th. This way, the bow is with the shield, with both serving to support Dowd in battle. Also, in this case, with offensive and defensive weapons at the ready, the Son was trained by his Father to wield both effectively. He not only delivered his people from those who would oust them from their land, he would return to save his family from the oppressive nature 369of religion and politics. It would be God’s gift to Dowd, making the Messiah a gift to God’s people.
What follows is monumental…
“Your right hand and influence (wa yamyn ‘atah) restore and renew me, sustain and uphold me (sa’ad ‘any – support and strengthen me (qal imperfect third-person feminine singular (yamyn is feminine))).
Your unpretentious nature (wa ‘anawah ‘atah – Your humble attitude and humility, Your complete lack of arrogance and genuine sincerity; from ‘anah – Your responsiveness, reply, and straightforward answer) has encouraged me to continue on, to thrive, and to be great (rabah ‘any – has enabled my success and has multiplied and increased me, such that there are numerous individuals growing from me by intent (hifil imperfect jussive third-person feminine singular (‘anawah is feminine))).” (Mizmowr / Lyrics to a Song / Psalm 18:35)
This opens with a declarative affirmation of Yahowah’s influence on Dowd’s lives. God is committed to restoring and renewing, sustaining and supporting, strengthening and upholding His Son so that he can serve as our Savior, Messiah, and King. And while that is reassuring, what follows is mind-blowing in its implications.
The reason Yahowah can work with and through imperfect men like Moseh and Dowd is because He is unpretentious and actually wants to share the credit. God’s complete lack of arrogance makes it possible for Him to step aside and allow these men to bask in the glory of their achievements. Yahowah is so supportive of those who work with Him that He lauds them with accolades, showers them with support, facilitates their success, and then offers them the preponderance of the credit.
370Yahowah would prefer that we acknowledge what Dowd has achieved and offer His Son the respect that he has earned rather than have us credit Him. Yes, Yahowah made it all possible and then provided the assurance that His coworkers would achieve the desired result, and without Yahowah, we would never have heard of Moseh or Dowd. However, by working together with God, theirs are the most enabling and emancipating, empowering and enlightening, tremendously enriching partnerships of all time.
The old adage is evidently true: there is no limit to what one can achieve when they share the credit. And when God is the One offering to do so, the results are monumental. But more than this, the realization that Yahowah is unpretentious and humble affirms that He is our Father and that He is committed to our wellbeing.
Yahowah's approach is completely unlike the gods of man’s conventional religions who are fearsome and require praise and even worship. And this difference is exactly what we should expect. Yahowah’s intent from the beginning has been to conceive and raise children within His Beryth | Covenant Family. And as a parent, our Heavenly Father is happiest when His sons and daughters achieve something exceptional. If you want to see God smile, do something He wants to be done together with Him.
The reason Moseh and then Dowd were afforded their opportunities to shine is because Yahowah isn’t self-centered or self-absorbed but rather unpretentious and genuinely responsive. By standing beside Dowd, in support of Dowd, Yahowah intentionally enabled his success, thereby facilitating the growth of His Covenant Family. By causing one to thrive, we can all thrive.
This is what I wanted to read. Dowd is great because that is what Yahowah wanted. It is what a loving Father 371wants for His Son. Yahowah’s joy is in seeing His children succeed, in having them recognized for their accomplishments and appreciated.
This being so, there is nothing on Earth as annoying to God as Judaism and Christianity. Both religions have denied His Son of his accolades and accomplishments while foisting a false messiah on an ignorant and irrational world.
It is why Yah remains so embittered by Judaism and Christianity. In Judaism, there is no acknowledgment of Dowd being the Son of God, the Chosen One, the Firstborn, the Messiah, the Sacrificial Lamb, or Savior. Worse, they have associated “David” with the star of the false messiah, bar Kokhba.
Just as bad, Christianity misappropriates every prophecy and promise afforded Dowd by Yahowah. Every title has been stripped from him and then reapplied to their mythical caricature modeled after Dionysus. “Jesus Christ,” my arse.
In this case, the Father just so happens to be God, the Creator of life and the universe, the Author of the Towrah and Father of the Covenant. And His Son is our King and Savior. So, it is exceptional to see Yahowah sufficiently “‘anawah – humble and unpretentious, straightforward and genuine” thus giving Dowd credit for delivering the benefits of the Miqra’ey.
Everything we have read thus far resonates with this reality. God is exactly as we’d want Him to be: approachable and sincere. He doesn’t want to be worshiped or praised, neither feared nor seen as intimidating. God wants us to approach Him as we would our own fathers – that is, if ours were like Yah.
And let’s not lose sight of the fact that both yamym | right hand and ‘anawah | unpretentiousness are feminine 372attributes of Yahowah – which is a feminine name in Hebrew with the “ah” suffix symbolic of Sarah’s contribution to the Covenant. In this way, God is saying that it was through the Ruwach | Spirit He bestowed liberally upon His Anointed that these things were possible. Ruwach is also feminine in Hebrew.
This statement is so monumental, so insightful, and so universally defining, I am struggling to do it justice...
Your right hand and influence (wa yamyn ‘atah) restore me, sustain and uphold me, renew, support, and strengthen me (sa’ad ‘any). Your unpretentious nature, indeed, your straightforward answers, genuine responsiveness, and complete lack of self-centered arrogance (wa ‘anawah ‘atah) have intentionally encouraged me to continue on, to thrive, and be great, enabling me to succeed and grow such that the results are exponential (rabah ‘any). (Mizmowr 18:35)
Again, like a Father with a son…
“You broaden (rachab – You have enlarged, increasing the spatial dimensions, creating tremendous opportunity) (hifil imperfect second-person masculine singular)) my stride beneath me (ts’ad ‘any tachath ‘any – my steps, stance, and walk, even distance traveled under me), and my stance never wavers (wa lo’ ma’ad qarsol ‘any – but my feet never bobble, come up lame or slip (qal perfect third-person masculine plural)).” (Mizmowr / Lyrics to a Song / Psalm 18:36)
The most courageous appeal ever made and the greatest stand undertaken are by the same individual. Yah’s steadying hand made this possible. And Dowd thrives across a great chasm of time, with 1,000 years separating his first and second lives and 2,000 more prior to his Third Coming. His first life was the most amazing ever lived. He was Chosen by God and Anointed three times beginning at eight years old. He was robustly filled with the Ruwach | 373Spirit, enabling his success. He became Yahowah’s Son, His Firstborn. A Shepherd who became King. He unified Yisra’el and established the family home in Yaruwshalaim. He was an exceptional prophet and lyricist. And unlike any other, he foresaw and then described what he would endure in his second and third lives.
Even with all of that, his greatest achievements came later when he served as the Pesach ‘Ayil and then carried his people’s guilt into She’owl on Matsah to perfect the Children of the Covenant. He became the first to celebrate Bikuwrym and Shabuw’ah as they were intended. His sacrifices and subsequent rewards were the greatest in history and yet are seldom acknowledged.
Striding boldly into the future, Dowd has earned the right to be our King and rule the world. And he will do so, staying in character, never wavering from the script he and his Father have written.
Dowd is not a pacifist nor is he tolerant; something he inherited from his Father.
“I will pursue (radaph – I will chase after and prosecute, striving against and persecuting (qal imperfect first-person singular)) my enemies (‘oyeb ‘any – my foes, those in open opposition to me, those treating me with animosity and rancor, showing hostility and enmity toward me), and (wa) I will be equipped to overtake them (nasag hem – I will be prepared to catch them (hifil imperfect first-person singular)).
And (wa) I will not return or be restored (lo’ shuwb – I will not have repaired my reputation (qal imperfect first-person singular)) until they are all gone, neither having perished nor being wiped out (‘ad kalah hem – until they are finished, eliminated, or destroyed (piel infinitive)).” (Mizmowr / Lyrics to a Song / Psalm 18:37)
374There are three keys to properly translating this statement. First, the verbs, radaph | pursue, nasag | overtake, and shuwb | return, were all written in the imperfect conjugation, indicating ongoing action. This means that Dowd expected these things to continue unabated. They are not things pursuant to Dowd’s past and do not apply to his initial life because God provided him a respite. So, these claims are prophetic.
Second, the primary meaning of shuwb is to return and to be restored. Therefore, Dowd is affirming that, for his reputation to be repaired, those who besmirched it must go. So, the Messiah wants Christians and Haredim gone before he returns since they are the ones who sought to destroy his reputation.
And third, when Dowd speaks of his fulfillment of the Miqra’ey during his Second and Third Coming, he writes in first-person singular without a reference to his masculinity. The reason is that he will do so through the redeployment of his nepesh | soul which is feminine. He left this clue throughout this prophecy.
Dowd has already lived two lives and will soon commence a third. He won every battle against those who would harm Yisra’el. Then he confronted death and damnation, the greatest threats to humankind, by fulfilling Pesach and Matsah. And in the end, Dowd will vaporize the religious who have defamed him while defeating the Adversary and every Gentile nation associated with ha Satan. Only then, will the world be ready for transformation and Yahowah’s return. The militant and patriotic, the conspiratorial and religious, will be removed prior to the Earth returning to ‘Eden.
Perpetrating the most egregious crime, therefore robbing billions of souls of the benefits derived from the Messiah’s fulfillment of Chag Matsah, comes with a consequence…
375“I will pierce them (machats hem – I will strike and shatter them, crushing them (qal imperfect first-person singular)) impeding their ability to rise up (wa lo’ yakol quwm – incapacitating them; rendered incapable of taking a stand, unable to incite hostilities). They will fall (naphal – they will be overcome and fail (qal imperfect third-person masculine plural)) under (tachath – beneath) my feet (regel ‘any). (Mizmowr 18:38)
And this is because (ky) You will prepare and equip me (‘azar ‘any – You will strengthen and gird me, You will encompass and adorn me, training and outfitting me for this conflict (piel imperfect)) with the capability, character, and courage (chezeq – with the competency and wealth, the power and strength, the resources and attributes, even the credibility; from chazaq – to harden and strengthen, to make me firm and resolute) to prevail in this conflict (la ha milchamah – for this battle and war, to combat these foes).
Rise up against me (quwm ‘any – stand up to me) and you will kneel down, prostrate and subdued (kara’ – you will bow down in submission, slumped over and vulnerable, ready to die (hifil imperfect second-person masculine singular)) beneath me (tachath ‘any – under and below me in the natural succession of events).” (Mizmowr / Lyrics to a Song / Psalm 18:39)
While King Dowd vanquished every foe threatening Yisra’el 3,000 years ago, they did not bow in submission before him. However, this will occur upon the Messiah’s return when Israel’s foes bow down in judgment, hoping to die. As a result, there will never again be a political or religious uprising against God or Yisra’el.
Every Covenant member has a role to play in this conflict. Dowd’s mission has been to remove our guilt and then rid the world of those in opposition to Yahowah and Yisra’el, eliminating those who reject the Towrah and its 376Covenant. Ours is to share Yahowah’s testimony on these matters so that as few people as possible remain on the wrong side of this debate.
It is a very bad idea to bow down before God or His representatives. This is the fate awaiting those who have risen to power by denigrating God’s beloved Son.
While what follows is symbolic of incapacitating those who would harm Israel and kill Jews, silencing them, Dowd will not actually be breaking necks. However, by using this graphic language, we gain a better appreciation of the animosity which exists between Dowd and the religious who denied and denigrated him.
“Those who are adversarial toward me (wa ‘oyeb ‘any – those in hostile opposition to me, those with animosity and rancor toward me), You have offered the back of the neck to me (wa nathan la ‘any ‘oreph – You have brought bowed heads and broken necks to me (qal perfect second-person masculine singular)).
And so (wa), those who have shunned and discounted me (sane’ ‘any – those who have shown me no respect), I will silence them (tsamath hem – I stop them and destroy them (hifil imperfect first-person singular)).” (Mizmowr / Lyrics to a Song / Psalm 18:40)
Considering that the prophetic evidence is ubiquitous and undeniable, it is incredulous that not even one in a million acknowledges that Dowd is the Messiah and Son of God, and fewer still realize that he fulfilled Chag Matsah at great personal cost. The rancor toward the Zarowa’ is palpable. And it isn’t just a matter of robbing the Son of God because, by misappropriating what Dowd has done in the name of religion, they have misled billions of souls.
‘Oreph is from an unused root indicating that the heads of those who have discounted Dowd’s achievements will be bowed in submission and then broken, debilitating those 377who sought to negate our Savior. Those who have shunned the Messiah to boisterously promote Jewish and Christian religious myths will be silenced.
Whether it’s bobbing one’s head up and down before a stone wall or being duped to “pray without ceasing,” those who join “prayer groups” and become “prayer warriors,” praying at every possible occasion, will soon appreciate what they should have come to realize long ago: God never once answered their prayers; He never even heard them.
What follows indicates that when there is no active advocate speaking on behalf of Yahowah and Yisra’el, presenting the merits of the Towrah and Beryth, explaining Dowd’s purpose in fulfilling the Miqra’ey, access to Yahowah is curtailed. This is to say that God will not respond to Yahuwdym or Gowym until they are sufficiently motivated to cease being religious and political and are, as a result, willing to listen to His testimony. Without a Witness, this does not occur.
“They will cry out for help (shawa’ – they will continually plead for relief, desperate for aid, imploring (piel imperfect third-person masculine plural)), but there is no one (wa ‘ayn) equipped to deliver or save (mowshya’ – able to liberate or rescue, to help or preserve, to provide safety or victory; from mow – to question yasha’ – freedom and salvation) unto (‘al) Yahowah (Yahowah – an accurate transliteration of the name of ‘elowah – God guided by His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation). And so (wa), He will not respond or answer them at this time (wa lo’ ‘anah hem – He will not reply to them at this moment (qal perfect third-person masculine singular)).” (Mizmowr / Lyrics to a Song / Psalm 18:41)
Through His prophets, Yahowah has revealed that there will be a very long period of estrangement between 378Him and His people. During that time, there will be no one willing to listen to God or share His message. This is the result.
They didn’t care to listen to Him, so why should He listen to them? They insulted His beloved Son, engendering the wrath of the Father. They universally refused to answer His Invitations to be Called Out and Meet, so Yahowah is responding in kind.
For the millions of religious and political Yahuwdym and billions of misled Gowym, Dowd will put them out of their misery. For the Covenant Family to live in peace, for the Earth to flourish like ‘Eden, the time has come to clean house – and Dowd has been given the broom. This stated, 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.
“I will crush them, pulverizing them (wa shachaq hem – I will grind them, rubbing them out, milling them) as if they were dust (ka ‘aphar – insignificant earthen material, rubbish and rubble, simply dirt) before the presence of (‘al paneh – upon the appearance of) the Spirit (ruwach – the set-apart feminine and maternal manifestation of Yah’s nature, unseen but felt as an energetic force).
Like (ka – similar to) the muck and mire (tyt – the viscous mud and sticky slime, the easily molded clay) of the public places (chuwts – of cut off and severed, outside of the relationship in the broad and open way), I will be prepared to remove their worthless fantasies and delusions (ryq hem – I will be able to cast out the troublesome mercenaries and vain scoundrels (hifil imperfect first-person singular)).” (Mizmowr / Lyrics to a Song / Psalm 18:42)
By using the verb, shachaq, Dowd is leaving his options open. The souls being swept away, including the 379dust of politics and the muck of religion, are either being pulverized to the point they no longer exist, or they are being sent off to She’owl where they will be crushed. And this means that those who are unknown to Yahowah by this late date will be without hope, having exhausted their appeals.
Ryq is another provocative term because as a verb it speaks of “emptying and pouring out so as to remove and thus eliminate.” However, as a noun, ryq is evocative of what Dowd intends to remove – “fantasies and delusions which are false and worthless.” Ryq can also address “malicious mercenaries and vain scoundrels.”
Simply stated, souls apart from Yah have no lasting value. Having succumbed to the “puffery and vanity” of rabbis, imams, pastors, priests, and politicians, they are merely an impediment to progress; muck and mire to be scraped off of the streets and tossed away.
Dowd will finally assume his rightful place without restraint or limitation. He is the king of the world.
“You caused me to be reborn and delivered me (palat ‘any – You arranged my birth, sent me out, and saved through me (piel imperfect second-person masculine singular)) in the midst of (min – on account of, out of, and from) their contentious and quarrelsome disputes in opposition to (ryb – their pleading for prosecution, their ongoing opposition and hostility, their taunting insults and disputes accusing (infinitive masculine plural)) the people comprising the family (‘am).
You have continually appointed, placed, and positioned me (sym ‘any – You have set me (qal imperfect second-person masculine singular)) as the head (la ro’sh – as the leader and uppermost) of a confluence of individuals, including people of ethnicities other than Yisra’el (gowym), family (‘am – people who are now related kin) I had been unfamiliar with (lo’ yada’ – I had 380not been acquainted with or known (qal perfect first-person singular)), such that they will engage and work with me (‘abad ‘any – they will serve with me (qal imperfect third-person masculine plural)).” (Mizmowr / Psalm 18:43)
Palat was scribed in the imperfect conjugation so we would know that Dowd would be reborn and delivered more than once. He arrived in the midst of ryb | quarrelsome disputes and contentious opposition. Two thousand years ago, in year 4000 Yah / 33 CE, Jews were at each other’s throats as Rome trod upon them. Two thousand years later, in year 6000 Yah / 2033 CE, Jews remain viciously divided between Progressives and Haredim while the world seeks to divide the nation, giving much of it to the terrorists who despise them. The more things have changed, the more they have remained the same for Jews.
The second portion of Dowd’s pronouncement is music to my ears. Upon his return, Dowd is far more than the King of Yisra’el. As the foremost leader of a confluence of ethnicities, he is King of the World. Moreover, every Covenant member will be afforded the distinction of being able to serve with him, contributing to a better life for God’s people.
As affirmation 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, the Nakar | Observant Foreigner began as one and now there are many. And indeed, this one gowy, in particular, seems to have caught the prophet’s eye…
“By (la) him hearing the message (shema’ ‘ozen – him receiving the information being conveyed (infinitive masculine singular)), they were able to listen to me (shama’ la ‘any – they could hear what I had to say and could understand and benefit from what I had pronounced 381and proclaimed (nifal imperfect third-person masculine plural)).
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 observant and responsive; from nakar – someone who, by being circumspect and discerning, has come to recognize, acknowledge, and become acquainted with and then comprehend that which deserves our highest regard and respect), they will be prepared to submit to me (kachash la ‘any – will be ready to accept me, even as they are disowned and cringe at having been deceived and emaciated (piel imperfect third-person masculine plural)). (Mizmowr 18:44)
The newly born members of the family (beny – the offspring, children, progeny, and people) associated with the observant and discerning foreigner (nakar – of the individual from a different place and time who paid attention and came to understand) had lost heart, having been played for fools, so they were concerned about their futures (nabel – they 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 (qal imperfect)) regarding their boundaries and having been shut out (misgereth hem – with restraints having been imposed upon them).” (Mizmowr 18:45)
The reason Yahowah has been so annoyed over having no one to listen to Him is that, without a willing participant, there is no way to reach His people. When there is one, there can be many, but with none, there is no hope.
382Beny | those brought into the family represent newly born Covenant members. Their last-minute journeys to God will have been harrowing. They will be frustrated over having been misled by those they had once trusted and a bit anxious about leaving so many popular notions and institutions behind. And as a result of the Nakar’s translations and analysis, they will recognize that they had been deceived regarding the importance of the author of this Psalm, Dowd. He is much more relevant and enlightening than almost anyone had previously perceived.
Nakar | Observant Foreigner is one of the titles Yahowah has bestowed on His final Witness. He is the one who listened so that others would hear.
One of the more challenging verbs we have encountered is kachash. Lexicons like to render it as “growing lean or feigning obedience, even to disavow or deceive,” but those definitions do not work in this sentence. Fortunately, of the three times kachash appears in the Psalms, it is used as it is here, with those who were previously deceived coming to accept Yahowah. So, while I’m not comfortable with the idea of submission, there appears to be an awakening among those who were previously denied access to God because of their religion who are now equipped to embrace Him.
Almost every new Covenant member will recognize that they had been deliberately misled. And the Family will be so new to them and so countrary to everything mankind had promoted as worthy, they will naturally be worried about their future, indeed, even a bit nervous.
The confidence Dowd expresses, as those who have worked along with the Nakar these many years have come to enjoy, grows over time. Therefore, we should not only expect but be sympathetic to the fact that those striving to survive the deadly and deceitful Time of Ya’aqob’s Troubles will be apprehensive, even after initially 383becoming acquainted with and accepting the truth. Learning and growing occur over time, and confidence rises with experience.
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 diametrically opposite to what most have 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 they will need comforting. But given time, and a newly found passion for Yah, they will come to sing similar songs…
“Yahowah (Yahowah) lives to restore and nurture life (chay – exists to animate life, is vigorous, robust, and growing), so blessed and beneficial (wa barak) is my Rock (tsuwr ‘any – my firm foundation and rocky crag). Exalted on high (ruwm – elevated in greater dimensions, choosing to take action from above) is the God (‘elohym) of my deliverance and salvation (yesha’ ‘any – my welfare and prosperity).” (Mizmowr 18:46)
Yahowah’s intent through the Beryth and Miqra’ey is to restore and nurture life – making us all we can be. This is the ultimate blessing.
Dowd’s rock is the ridgeline of Tsyown atop Mowryah in the heart of Yaruwshalaim. Just as he foretold, our salvation is predicated upon the enduring nature of what Father and Son said and did in this place. Without the words to explain the fulfillment of the Mow’ed, no one would be able to capitalize upon their collaboration.
We have a responsibility to guide anyone who is receptive to learning how to live their life in sync with Yahowah’s will, even when we have to admonish those who are so newly born into the Covenant that they do not understand why God accomplishes His will through people 384like Dowd. 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.
It is true now and will be then that recent additions to the Covenant Family will not have yet grown to the extent that they comprehend why we can neither be just nor compassionate until we use our words – 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 in 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 (qal participle)) 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, nor capricious)?” (Mizmowr 18:47)
Without holding those who have abused God’s people accountable, there can be no justice. Jews deserve to know that those who have deliberately harmed them – tortured them – will be punished for what they have done. And as it turns out, Dowd will not only be charged with sweeping the muck away, he, as king, will hold these same individuals accountable. It will also be his job to console 385their victims, speaking to them such that they have justice and closure.
“[Why question the God (ha ‘el)] who enabled me to survive and has now delivered me (palath ‘any – causing me to be born anew to rescue and save (piel participle)) in the midst of (min) those who are rancorous toward me (‘oyeb ‘any)?
Moreover (‘aph – making the correlation and even more importantly), You are lifting me on high and exalting me (ruwm ‘any – You are so proud of me, You have raised me (polel imperfect second-person masculine singular)) over (min) those who rose up and stood 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). You are defending me such that I’m prepared to save (natsal ‘any – You are snatching away and saving with me (hifil imperfect second-person masculine singular)).” (Mizmowr 18:48)
When it comes to fulfilling Pesach and Matsah on behalf of the Covenant Family, it was a collaborative effort, with Father and Son being in full accord. It is what Dowd wanted and Yahowah supported. In the same circumstance, and with the same level of character and courage, knowing what he knew, we would make the same decision. It was two days of torture and torment for a lifetime of knowing that he had given birth to the Covenant Family, making it possible for his people to live with God.
For these reasons and a host of others, Yahowah is proud of His Son – as we should be. And therefore, when confronted by ha Satan, God will have Dowd’s back – ever ready to defend His Zarowa’.
386When we accept who the Messiah is and what the Son of God has done, the false witness of the adversary has no effect on us. He becomes nothing more than another errant voice to expose and condemn. It is all in a day’s work with our Father.
“For this reason (‘al ken – on this account, therefore, it is proper, correct, and right that), it is wonderful knowing You, and I want to thank You (yadah ‘atah – I am prepared to publicly acknowledge my appreciation, extolling Your attributes, expressing my admiration for You (hifil imperfect first-person singular jussive)).
Among people of every ethnicity (wa ba ha gowym – with regard to the people of different races and places), Yahowah (Yahowah), I will choose to sing (zamar – I want to make beautiful music (piel imperfect cohortative first-person singular)) to Your name (la shem ‘atah).” (Mizmowr 18:49)
Even when the job is difficult, Dowd realizes that he will be serving his people, pursuing his Father’s business in the most correct and moral manner. So rather than grimace, 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 please 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 (hifil participle masculine singular)) freedom and salvation (yeshuwa’ah – liberation and deliverance, the prosperity and general welfare) for and through His king (melek huw’ – for the one He has chosen to provide counsel and advice and act as His approved leader).
387He engages, demonstrating (wa ‘asah – He acts to advance, performing to promote (qal participle masculine singular)) enduring love, unfailing kindness, and steadfast devotion (wa chesed – great affection and unwavering favoritism and mercy) 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 posterity and descendants) forever as an eternal and restoring witness (‘ad ‘owlam – for all eternity).” (Mizmowr / Song / Psalm 18:50)
Let there be no doubt; Dowd is Yahowah’s appointed and beloved, empowered and favored Melek | King and Mashyach | Anointed Messiah. It was true then just as it is true now and will be so tomorrow and forevermore. He is the living embodiment of Yahowah’s “chesed – enduring mercy and steadfast devotion.” He is the source of God’s eternal and restoring testimony to His people.
This Mizmowr provides yet another word’s-eye-view of our future, and of Father and Son working together for the benefit of the Covenant Family…
“This is on behalf of the eternal Leader (la ha natsach) with regard to the one who serves with (la ‘ebed) Yahowah (Yahowah). It is regarding Dowd (la Dowd) who, walking along the correct path which provides the benefits of the relationship (‘asher), spoke the words (dabar ‘eth dabar) of this Song (ha shyrah ha zo’th) to approach (la) Yahowah (Yahowah) during the day (ba yowm) Yahowah (Yahowah) delivered him (natsal ‘eth huw’) from the paws (min kaph) of all of those in opposition to him (kol ‘oyeb huw’), in addition to (wa min) the hand and influence (yad) of Sha’uwl (Sha’uwl).
He said (wa ‘amar), (Mizmowr 18: Introduction) ‘I have always loved You, cherishing our association in this relationship with You (racham ‘atah), Yahowah 388(Yahowah), my strength, and the One who empowers and enables me, making me competent and courageous, forceful and resolute (chezeq ‘any). (Mizmowr 18:1)
Yahowah (Yahowah) is the reason behind my elevated and unassailable position (sela’ ‘any), my protection, keeping me grounded and steadfast (wa matsuwdah ‘any), my means to survive (wa palat ‘any), my God (‘el ‘any), and my Rock (tsuwr ‘any).
In Him (ba huw’), I confide and I am comfortable (chasah). He is my shield (magen ‘any) and the brilliant light (wa qeren) of my freedom and salvation (yasha’ ‘any).
He is the source of my illustriousness in this unassailable high place (misgab ‘any), (Mizmowr 18:2) whose light I radiate and virtues I extol (halal). (Mizmowr 18:2)
I consistently choose to call upon and meet with (qara’) Yahowah (Yahowah), and so, from (wa min) my adversaries (‘oyeb ‘any), I am liberated (yasha’). (Mizmowr 18:3)
The binding and restricting cords of the boisterous and religious (chebel) plague associated with the decay of the physical body and the pandemic disease affecting the population (maweth) attempt to entangle me so as to withhold that which is vital, trying to restrain me (‘aphaph ‘any). And (wa) the abhorrent and detestable torrents which seek to wash away the inheritance (nachal balya’al) are inundating me (ba’ath ‘any). (Mizmowr 18:4)
Sha’uwl’s (Sha’uwl) tentacles, these binding cords of the boisterous and religious (chebel), try to spin me around and change me, altering my purpose (sabab ‘any). They approach and confront me, making claims against me (qadam ‘any) with the enticing lure 389(mowqesh) of the plague of death (maweth). (Mizmowr 18:5)
In having been bound up and confined, with my scope distressfully narrowed and restricted in adversarial fashion (ba ha tsarar la ‘any), I consistently call upon and continually meet with (qara’) Yahowah (Yahowah).
I have requested assistance (shuwa’) from my God (wa ‘el ‘elohym ‘any). He consistently listens (shama’) to my voice (qowl ‘any) from (min) His radiant residence (hekal huw’). My cry for assistance (shuwa’ah ‘any) reaches His presence (la paneh huw’ bow’) within His ears (ba ‘ozen huw’). (Mizmowr 18:6)
So then (wa), the Land (ha ‘erets) will suffer earthquakes (ga’ash) and tremble violently (wa ra’ash), as this geological mechanism fundamental to building (wa mowsad) the mountains, uplifting the terrain (har), will shake in agitating and anguishing fashion (ragaz) from earthquakes (ga’ash). It is because, indeed (ky), He is very displeased, incensed, and angry (charah la huw’). (Mizmowr 18:7)
Burning indignation (‘ashan) will ascend (‘alah) from within His nostrils (ba ‘aph huw’) and (wa) a consuming (‘akal) fire (‘esh) will come out of His mouth (min peh huw’) as burning coals (gachal) are kindled (ba’ar) from Him (min huw’). (Mizmowr 18:8)
He will expand the universe and enlarge the heavens, bending spacetime (wa natah shamaym), and then, He descended (wa yarad) upon a very thick and opaque cloud of obscuring phenomenon to block the light (‘araphel) under His feet (tachath regel huw’). (Mizmowr 18:9)
And He will enjoy unfettered movement (wa rakab) alongside a Karuwb | winged being (‘al karuwb), flying 390through the air (wa ‘uwph). He will swoop down and soar (da’ah) upon (‘al) the wings (kanaph) of the Spirit (ruwach). (Mizmowr 18:10)
He will be transforming (shyth) the obscuration and ignorance (choshek) associated with His enclosure and covering (sether huw’) all around Him (sabyb huw’) – His Sukah | Shelter (sukah huw’) intentionally dimmed (chashekah) with a visible atmospheric projection of water (maym ‘ab shachaq). (Mizmowr 18:11)
Out of (min) this knowledge and the brilliant illumination it provides (nogah) conveying information about Him (neged huw’), colorful hailstones (barad) and flashes of fire (wa gachal ‘esh) passed through (‘abar) the visible moisture suspended in the air around Him (‘ab huw’). (Mizmowr 18:12)
Yahowah (Yahowah) will speak resoundingly (ra’am) in the Heavens (ba shamaym), and as the Almighty (wa ‘elyown) will offer His voice (nathan qowl huw’), there will be hail (barad) and flashes of fire (wa gachal ‘esh). (Mizmowr 18:13)
Then He will dispatch (wa shalach huw’) and broadly dispense (wa puwts hem) His missiles (chets huw’), ruining and routing the confused, consuming them (wa hamam hem) by firing countless beams of light (wa baraq rabab). (Mizmowr 18:14)
Then (wa), mighty rivers (‘apyq) of water (maym) will be seen (ra’ah). And the foundations (wa mowsadah) of the world (tebel) will be revealed and exposed (galah) from Your disapproval and rebuke (min ga’arah ‘atah), Yahowah (Yahowah), as a result of (min) the conscience and resulting judgment (neshamah) of the Spirit (ruwach) of Your breath to reveal Your animosity and resentment (‘aph ‘atah). (Mizmowr 18:15)
He reached out (shalach) from on high (min marowm), grasping hold of me (laqach ‘any). He drew 391me out (mashah ‘any) of the abundance of waters and a sea of rabbis (min maym rabym). (Mizmowr 18:16)
He snatched me away and saved me, delivering me (natsal ‘any) from my most influential adversary (min ‘oyeb ‘any ‘az) and from (wa min) those who shun me, openly refusing to engage with me (sane’ ‘any).
For indeed (ky), they held too high a status within society, had conquered too many people, and were too obstinate and hardened for me (‘amets min ‘any). (Mizmowr 18:17)
They approach and confront me, trying to forestall my purpose (qadam ‘any) during the day (ba yowm) of my imminent destruction and ultimate distress when carrying the burden (‘eyd ‘any), and therefore (wa), Yahowah (Yahowah) came to exist as (hayah) my provision to support my life and assist me (la mish’en ‘any). (Mizmowr 18:18)
And (wa) He brought me out (yatsa’ ‘any) to (la) this vast expanse (ha merchab). He withdrew me, removing me (chalats ‘any), because indeed (ky), He wants to experience life with me, and He enjoys being associated with me (chaphets ba ‘any). (Mizmowr 18:19)
Yahowah (Yahowah) treated me (gamal ‘any) in accordance with (ka to) me being right (tsedeq ‘any).
Consistent with (ka) the cleansing of my hands (bor yad ‘any), He brought me back and restored me (shuwb la ‘any). (Mizmowr 18:20)
Yes, indeed, this is because (ky) I have observed, closely examined, and carefully considered (shamar) the ways (derek) of Yahowah (Yahowah). I have not been shown wrong (lo’ rash’achy) by my God (‘elohym ‘any). (Mizmowr 18:21)
392For (ky) His every means to exercise good judgment and justifiably resolve disputes (kol mishpat huw’) were before me and available to me (la neged ‘any).
His inscribed prescriptions for living and being cut into the relationship (chuqah huw’) I did not remove from me (lo’ suwr min ‘any). (Mizmowr 18:22)
And so (wa), I was, am, and will be (hayah) perfect, which is to say entirely right (tamym), with Him (‘im huw’). By being independently observant, closely examining and carefully considering everything on my own initiative, apart from all societal influences (shamar), I’m kept from being wrong and considered guilty (min ‘awon ‘any). (Mizmowr 18:23)
Therefore (wa), Yahowah (Yahowah) has brought me back, restoring me (shuwb la ‘any) in a manner consistent with (ka) me being right, honest, and accurate (tsedeq ‘any), according to (ka) the purity of my intent and influence (bor yad ‘any) from His perspective (la neged ‘ayn huw’). (Mizmowr 18:24)
With (‘im) the steadfast, loyal, and devoted (chesyd), You are steadfast, loyal and devoted, as well as loving and merciful (chasad). With (‘im) the strong and innocent man who is correct (geber tamym), You perfect (tamam). (Mizmowr 18:25)
With (‘im) those who are sharp and who choose to be separated (barar), You cleanse and purify (barar). But (wa) with those who distort and pervert the truth (‘im ‘iqesh), You show hostility (pathal). (Mizmowr 18:26)
For (ky) You (‘atah) deliver, liberate, and save (yasha’) a responsive and unpretentious family and a straightforward people who answer the testimony (‘am ‘aniy), but (wa) those with haughty eyes and a rebellious 393gaze (‘ayn ruwm), You humble and bring down (shaphel). (Mizmowr 18:27)
For (ky) it is You (‘atah) who lights (‘owr) my lamp (ner ‘any). Yahowah (Yahowah), my God (‘elohym ‘any), illuminates (nagah) my darkness (choshek ‘any). (Mizmowr 18:28)
Surely with You (ky ba ‘atah), I can run and quickly drive off (ruwts) a division of troops or a raiding party (gaduwd). And by my God (wa ba ‘elohym ‘any), I can scale and ascend a wall or leap over a foe, rising above any enemy (dalag shuwr). (Mizmowr 18:29)
As for the Almighty (ha ‘el), His Way is completely right and entirely perfect (tamym derek huw’). The instructions and promises (imrah) of Yahowah (Yahowah) are flawless when tested and they are refining (tsaraph). He provides the gift of a protective shield (magen huw’) for all (la kol) who trust Him to keep them safe (ha chasah ba huw’). (Mizmowr 18:30)
For (ky) who (my) is God (‘elowah) apart from (min) Yahowah (Yahowah)? And who (my) is a rock (tsuwr) besides (zuwlah) our God (‘elohym ‘anachnuw), the God (ha ‘el) who prepared and equipped me (‘azar ‘any) with the ability and aptitude to prevail (chayl)? (Mizmowr 18:31)
He provided the means necessary to make (wa nathan) my way (derek ‘any) right (tamym). (Mizmowr 18:32)
He likened my legs to those of (shawah regel ‘any ka) the deer (ha ‘ayalah), and He presented me standing (wa ‘amad ‘any) on a high and elevated place (‘al bamah). (Mizmowr 18:33)
He trained (lamad) my hands (yad ‘any) for the ensuing battle (la ha milchamah) so that my strengthened and protective arms can bend a bronze 394bow (wa nachath qesheth nachuwshah zarowa’ any). (Mizmowr 18:34) You bestowed unto me (wa nathan la ‘any) the protective shield (magen huw’) of Your liberation and salvation, deliverance and freedom (yasha’ ‘atah).
Your right hand and influence (wa yamyn ‘atah) restore and renew me, sustain and uphold me (sa’ad ‘any). Your unpretentious nature and genuine responsiveness (wa ‘anawah ‘atah) have encouraged me to continue on, to thrive, and to be great, enabling my success and growth such that the results are exponential (rabah ‘any). (Mizmowr 18:35)
You broaden (rachab) my stride beneath me (ts’ad ‘any tachath ‘any), and my stance never wavers (wa lo’ ma’ad qarsol ‘any). (Mizmowr 18:36)
I will pursue and prosecute (radaph) my enemies showing enmity toward me (‘oyeb ‘any), and (wa) I will be equipped to overtake them (nasag hem).
So (wa), I will not return or be fully restored, my reputation completely repaired (lo’ shuwb), until they are all gone, either having perished or being wiped out (‘ad kalah hem). (Mizmowr 18:37)
I will pierce them (machats hem) impeding their ability to rise up (wa lo’ yokol quwm). They will fall (naphal) under (tachath) my feet (regel ‘any). (Mizmowr 18:38)
And this is because (ky) You prepared and equipped me (‘azar ‘any) with the capability, character, and courage, the credibility and competency (chezeq) to prevail in this conflict (la ha milchamah).
Rise up against me (quwm ‘any) and you will kneel down, prostrate and subdued (kara’) beneath me (tachath ‘any). (Mizmowr 18:39)
395Those who are adversarial toward me, treating me with indifference (wa ‘oyeb ‘any), You have offered the back of the neck to me and bowed their heads (wa nathan la ‘any ‘oreph).
And so (wa), those who have shunned and discounted me, failing to respect what I represent (sane’ ‘any), I will silence them and then destroy them (tsamath hem). (Mizmowr 18:40)
They desperately cry out for help (shawa’), but there will be no one (wa ‘ayn) to free or save them (mowshya’) unto (‘al) Yahowah (Yahowah) And so, He will not respond or answer them at this time (wa lo’ ‘anah hem). (Mizmowr 18:41)
Therefore (wa), I will crush them, pulverizing them (shachaq hem) as if they were dust (ka ‘aphar) before the presence of (‘al paneh) the Spirit (ruwach).
Like (ka) the muck and mire (tyt) of the public places (chuwts), I will be prepared to remove their worthless fantasies and delusions (ryq hem). (Mizmowr 18:42)
You caused me to be reborn and delivered me, arranging my birth and sending me out to save (palat ‘any) in the midst of (min) their contentious and quarrelsome disputes in opposition to (ryb) the people comprising the family (‘am).
You have continually appointed, placed, and positioned me (sym ‘any) as the uppermost leader and as the beginning (la ro’sh) of a confluence of individuals, including people of ethnicities in addition to Yisra’el (gowym), family, people who are now related kin (‘am) I had been unfamiliar with and had not known until now (lo’ yada’), such that they will engage and work with me (‘abad ‘any). (Mizmowr / Psalm 18:43)
396“By (la) him hearing the message (shema’ ‘ozen), they were able to listen to me (shama’ la ‘any). Those brought into the family (beny) by the Nakar | Observant Foreigner, who paid attention and came to understand (nakar), they will be prepared to accept me, even as they are disowned and disavowed (kachash la ‘any). (Mizmowr 18:44)
The newly born members of the family (beny) associated with the observant and discerning foreigner (nakar) had lost heart, having been played for fools, so they were concerned about their futures (nabel). They were naturally anxious (wa charag) regarding their boundaries and having been shut out (misgereth hem). (Mizmowr 18:45)
Yahowah (Yahowah) lives to restore and nurture life (chay), so blessed and beneficial (wa barak) is my Rock (tsuwr ‘any). Exalted on high (ruwm) is the God (‘elohym) of my deliverance and salvation (yesha’ ‘any). (Mizmowr 18:46)
Why question the God (ha ‘el) who gave (ha nathan) me the responsibility to seek retribution, holding the abusers accountable (naqamah la ‘any) by speaking to (dabar) the people (‘am) in my orderly and straightforward manner (thachath ‘any), (Mizmowr 18:47) who enabled me to survive and has now delivered me to save (palath ‘any) in the midst of (min) those who are rancorous toward me (‘oyeb ‘any)?
Moreover (‘aph), You are lifting me on high and exalting me, and because You are proud of me, You have raised me (ruwm ‘any) over (min) those who rose up and stood against me (quwm ‘any) and away from (min) the malicious false witness conveying man’s destructive and violent nature (‘ysh chamas). You are defending me such that I’m prepared to save (natsal ‘any). (Mizmowr 18:48)
397For this reason (‘al ken), it is wonderful knowing You, and so I want to thank You, showing my appreciation (yadah ‘atah). Among people of every ethnicity (wa ba ha gowym), Yahowah (Yahowah), I will choose to sing (zamar) to Your name (la shem ‘atah). (Mizmowr 18:49)
He enables tremendous growth while promoting the importance of (gadal) freedom and salvation (yeshuwa’ah) for and through His king (melek huw’).
He engages, demonstrating (wa ‘asah) enormous favoritism, enduring love, unfailing kindness, and steadfast devotion (wa chesed) on behalf of (la) His anointed Messiah (mashyach huw’) Dowd (Dowd) and what he sows, including his descendants (wa la zera’ huw’), forever as an eternal and restoring witness (‘ad ‘owlam).” (Mizmowr / Song / Psalm 18:50)
What an amazing confirmation of all we have come to embrace and herald. Our message to you comes from the highest authority.
